Table of Contents

The Glory of the Bride, the Lamb's Wife.

Truth Learned in Communion with God

A Few Words on the Scriptures

Is the Honour and Power of this World any part of the Endowment of the Saints,

according to the Word?

The Two Adams

1 Corinthians 15: 45-50.

Two Old Letters

MY DEAR BROTHER,

Three Letters of the late G. V. Wigram

The Seven Churches

(CBA11,532)

Ephesus.

Smyrna.

Pergamos.

Thyatira.

Sardis.

Philadelphia.

A Letter

A Letter — 1846.

CBA12,742.

The Good News of God's Purpose in the Apocalypse

An Appeal to Saints that remain still in Bethesda and Salem,

as to certain bad doctrine.

G. V. Wigram.

1848.

(CBA3)

Contents.

THIS WAS THE SEED OF MR. NEWTON'S ERROR.

G. V. WIGRAM.

They that are Christ's at His Coming

A Word on the Fellowship of Saints,

to any who are puzzled about the English Bethesda Question.

CBA5622(4).

A Cry From Bochim.

CBA5622(9).

Introduction.

No. 1. "War to the Knife."

No. 2. The Church of God.

No. 3. "God and I."

No. 4. Reality.

Christ and the Church:

Ephesians 5.

The Church: Its Present State and Prospects

"The Coming Kingdom:"

Lecture 1.

Revelation 1 - 3.

Lecture 2.

Revelation 4 - 19: 10.

Lecture 3.

Revelation 19: 11 - 22.

The Coming of the Lord

Acts 1.

The Coming of the Lord

1 Thessalonians.

The Conflict

Chapter 1.

Eph. 6: 10-12.

Ephesians 6: 13, 14.

Chapter 2.

Eph. 6: 15, 16; Luke 2: 34, 35.

EPHESIANS 6: 17, 18.

Ephesians 6: 18-24.

A Letter on Conscience, etc

An Answer of G. V. Wigram,

Notice.

An Answer

God's Dealings with His Children,

Colossians 1: 12-22; Ephesians 1: 3-14.

Death is Ours

CBA11,292

14: 3: 64.

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POETRY.

Notes of Three Lectures

Lecture 1.

Lecture 2.

Lecture 3.

Devotedness and Separation

Romans 12: 1, 2.

Crucified to the World.

Inside the Veil.

"Doing."

"Eloi, Eloi, Lama Sabachthani"

Mark 15: 34

The Eternal Life in Paul

Philippians 3.

Two Letters on the Marriage of an Evangelist

Extract from Letter

Extracts from Letters

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Our Extremity is God's Opportunity

Extract from a Letter

Food for Believers

THE BELIEVER'S DUTY OF REALIZING THE GLORY OF THE HEAVENLY CALLING IN CHRIST.

Ephesians 1, 2.

THE LORDSHIP OF JESUS.

Ephesians 2: 14; Ephesians 4: 7.

GOD'S TRUTH TO BE PRESENTED IN GOD'S ORDER.

1 Peter 1: 18-20.

CONSOLATION FOR DISCIPLES.

Matt. 13.

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ONE GOD AND FATHER.

HEARKENING.

EPHESIANS 5: 18-21.

THE BURNT OFFERING.

Leviticus 1.

GOING WITHOUT THE CAMP.

Heb. 13: 5-25.

MARRIED TO ANOTHER.

Fragment

Extract from an Unpublished Letter.

Fragment.

Fragment.

Fragments

A Gospel Address

2 Cor. 4, 5.

Notes of a Gospel Address

Psalm 32.

The Hope of His Calling

Ephesians 1: 15; 2: 10.

In Heaven

Rev. 4; 2 Cor. 12.

God's Inheritance in the Saints

Is It Thus With You?

The Blood of Jesus Christ:

What are its uses and applications by the Spirit in Scripture?

Gen. 49: 11.

Lev. 15: 19, 25.

Num. 23: 24.

Deut. 7: 18.

Deut. 32: 14, 42, 43.

The Cross of Jesus Christ:

PASSAGES TO BE CONSIDERED.

The Death of Jesus Christ:

Part 1.

Part 2.

Part 3.

Part 4.

Remarks and Notes on John's Writings

The Epistles.

1 John.

2 John.

3 John.

Apocalypse.

"To Me to Live is Christ."

Philippians 1: 21.

Marks whereby the Assembly of God and the Table of the Lord were and are to be known

Marks whereby the Assembly of God was and is to be known.

To The Christians in New Zealand.

Acts 11: 26.

CBA5619(22)

G. V.W.

A Marriage Address

Gen. 2: 18-24; Eph. 5: 22-33.

An Address on Marriage

Heb. 13: 4.

The Bright and Morning Star

Rev. 22: 16.

Paul as a Pattern

Acts 26; 1 Tim. 1.

What is my place and my power to walk?

The Prayer of a

The Prayer of a  Saint.

Eph. 3: 14.

The Present Question; 1848-1849

Introduction.

Letter 1.

MY DEAR BROTHER,

* * * * * *

Letter 2.

MY DEAR BROTHER,

Mr. G. A.'s Letter.

"[FOR PRIVATE CIRCULATION.]

DEAR BROTHER,

"G. ALEXANDER."

OBSERVE.

LETTER OF THE TEN

1.

GVW -

2.

GVW -

2.

3.

4.

GVW — 3

4.

5.

GVW -

5.

7.

6.

7.

8.

9.

10.

11.

GVW -

6, 8, 9, 10,

11,

12.

GVW -

12,

13.

14.

GVW -

13

14

13,

14,

15.

GVW -

15.

16.

17.

GVW -

16

17,

18.

GVW -

18

19.

GVW -

19,

20.

GVW -

20,

21.

22.

23.

GVW -

21, 22, 23,

24.

25.

GVW -

24,

GVW -

25,

24

26.

27.

GVW -

26, 27.

24

25,

28.

29.

GVW -

28

29,

29

30.

GVW -

30

31.

32.

GVW -

31.

32.

33.

GVW -

33.

34.

35.

GVW -

34

35.

36.

37.

38.

GVW -

36, 37,

38.

39.

GVW -

39.

39

40.

40.

41.

GVW -

40

41.

39

40

41

42.

43.

44.

45.

46.

GVW -

42.

43.

44,

44-46.

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Observe.

The Ecclesiastical Position

Propositions of Bethesda's Present Position.

27

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LETTER 3.

MY DEAR BROTHER,

G. V. W.

SUPPLEMENT.

G. ALEXANDER."

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G. ALEXANDER.

A Study of the Psalms

INTRODUCTORY REMARKS.

1. AIJELETH-SHAHAR

GNAL MUTH-LABBEN . . . .

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POSTSCRIPT.

Rich in Mercy

Ephesians 2: 4.

Shall I ever die?

The Lesson of Sorrow

"Stand Therefore."

Eph. 6: 10.

God's System of a Church

The Character of Our Testimony

Notes of an Address

Waiting for God's Son

1 Thessalonians 1.

Weakness and Strength

2 Cor. 12: 1-10.

"In the Wilderness, Alone with God."

God's Provision for the Wilderness

1 Peter 2.

G. V. W.

Has Christ destroyed the works of the devil?

Christ: the Way, the Truth, and the Life

John 14.

G. V. W.

"My Groaning"

1st. — Of edification,

1st — of edification;

G. V. Wigram - Collectanea (extracted from)

G. V. Wigram

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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 Glory of the Bride, the Lamb's Wife.

G. V. Wigram.

Extracted from "Collectanea"

Subtitled, "Being some of the subjects considered at Leamington on 3rd June and four following days in the year 1839." Published unrevised in 1882 by J. S. Robertson, Edinburgh.

Expositions are recorded of the ministry of J.N.D., J.G.B., & G.V.W.

Perhaps no one subject is more replete with blessedness than the glory of the Bride, the Lamb's Wife. Whether we look at the grace that first brought us into it, or whether we look at the unfoldings of this love in the glory of the marriage; however we look at it, it is just marvellous! We are left in astonishing wonder. It is just, dear friends, as we become familiar with it, just as attention is directed to the sources, the springs of the joys of the bride, that we shall not only see the amazing joy that belongs to her, but we shall see ourselves cut off from the world. And this is why it is peculiarly blessed to my own soul, to trace this love where it rises, and to follow it to all the glory that it leads to. It fills me with wonder! The source of Jewish glory was in time. The Lord made himself known from time to time to the prophets. When He came to Moses, He spake thus: "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." As this God, he came to send them out of Egypt. He divided the nations among them, and gave them Canaan (as He had promised) for their possession. Still, His love to them was altogether in time. They could not go back further than Abraham. The covenant with him was the highest bond of Jewish blessing, and was still in connection with earth. Eph. 1 shows us that the foundation of our joy and blessing is much deeper. It takes me up into the bosom of the Father; it shows me that in Jesus we have the spring of all the Church's blessing; it shows me that the Church is infinitely beyond anything connected with time. We read, "In the beginning was the Word, and the Word was with God, and the Word was God." Now when I trace up, dear friends, the line of blessing belonging to the Church, I find that it has its rise, not in Abraham, but in God Himself. These are things especially blessed to my soul, to know that it is altogether divine, altogether heavenly. In the book of Genesis, we shall find everything there moulded with the eye of God resting on the glory of the Church in Jesus, — the mind of God overruling everything in Creation, which was to be gradually tenfolding the riches of Redemption. First, we see Adam out of his sleep, representing a state of weakness and humiliation, getting a helpmeet for him. Here, my beloved friends, we have the blessed action of God. Who dictated to Him the form of creation? It was His own mind, and it was to represent the glory of Christ and the Church. But when we get to Gen. 2, we find enough to make us silent with amazement. There we see God showing forth to us the beauty and glory of His own grace. In Heb. 2 we read, "he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren." All this riches of grace came out from the Father. We are told that Abraham sent for a wife for his son Isaac; this God did when He gave the Church to Jesus. When the time for the marriage is come, and for which we are waiting, how wonderful will be our portion, beloved! The most glorious thing of all will be the person of Jesus. Is it not so, that the thing the wife values above all else that she has, is the person of her lord? She shares with him in all that he has, — his possessions, his house are hers; but she does not rest her affections on these. She knows that she has them, but she is the wife; and it is that which gives joy to her heart. This love is beautifully unfolded to us in Solomon's Song; there are the daughters of Jerusalem, but there is one above these. It is her beauty that he wonders at. I think I see Adam set forth as the strong one, while she is the beautiful one. Now the glory of the Bride is, that she has the person of the Lord. The joy of the Church, as the Bride, is, that she will be like Him, and see Him as He is. There will be no loveliness in Jesus then that she will not have too. His name will be written on her forehead. She will be no longer in disguise. All the moral glory, and moral beauty of her beloved, will be hers. We shall then be altogether like Him, and be able to know all the glory of Jesus. Where do we now read the Father, but in the face of Jesus? God hath now given us the light of the knowledge of His glory in the face of Jesus Christ. But it is when we see Him, that we shall be like Him; not as he was once, His visage marred more than any man's, and his form more than the sons of men. There will be nothing then to hinder the going forth of all the fulness of the Father's love. We see Jesus not making much of His own love, but showing out the Father's. I do judge, dear friends, that we ought to know our proper portion, and that is, the person of Jesus. I agree with what has been said about Messiah's kingdom. I believe that if we can realize the glory of the Bride in connection with present humiliation, we shall find that it will separate us from everything here. Our glory comes down out of God, and has altogether to do with the person of Jesus, and this cuts us off from every thing earthly; this will just lift us up altogether, and give us power over all circumstances. It is only as we realize the power of the glory, that we shall be able to remedy the things that are wrong; and it is by realising the power of our union with Christ, that we shall separate from the world, and this will unite us to one another. If we look at our beloved friends as forming part of the glory of Jesus, I am sure that we could not suffer any thing to come in to separate us from each other.

Truth Learned in Communion with God

Truth Learned in Communion with God.

G. V. Wigram.

Extracted from "Collectanea"

Subtitled, "Being some of the subjects considered at Leamington on 3rd June and four following days in the year 1839." Published unrevised in 1882 by J. S. Robertson, Edinburgh.

Expositions are recorded of the ministry of J.N.D., J.G.B., & G.V.W.

There is one thing that binds our affections to all the family of God, the knowledge that we are dead, and our life is hid with Christ in God. But as to this knowledge, when we come in the power of the Spirit, we do not look at truth save in connection with God. The value of truth is, that I get it in communion with God. The basis of this dispensation is Jesus and the resurrection; and I say, beloved friends, that it is only as we get into the power of this that we can know the power of communion with God, and grow in the knowledge of truth. The Lord met Peter, and gave him a commission; He met John, and gave him one; and He gave Paul a commission too; but I see a distinct character in each of them, though they were all given in the resurrection life. To Peter He says, "Feed my sheep, feed my lambs," especially directing him to look to the house of Israel. Paul's commission was based on the resurrection too, but he was to be a witness of something further still; Jesus at the right hand of God, was the truth he was called to be a witness to. Then our Lord seems to send John on a new commission, also based on the resurrection, but a new commission, and one that went still deeper; it was based on the love of God. And so it is, beloved, the more we find out the guilt of man, the more we find coming out the depths of the grace of God. Little did the Jews think, when they crucified  Jesus, that they were striking their shafts into the bosom of the Father. When the Lord manifested Himself to John, when banished to the Isle of Patmos for the Word of God and for the testimony of Jesus, standing in the, midst of the seven golden candlesticks, the object that John was first struck with when he turned round, was the person of Jesus. Then we have the effect of the presence of Jesus on John, the beloved disciple: "When I saw him, I fell at his feet as dead." And then we get something, which to my own soul is peculiarly blessed. Jesus stretches out the pierced hand, and says unto him, "Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore." Nothing changes the first and the last.

I do not think the epistles to the seven churches are given to us as a guide for discipline. We see throughout the addresses the gradual progress of evil, and in the midst of surrounding declension the Lord seems to direct the faithful ones to Himself, as one in whom they will find a position suited to their need. He comes forth to tell them, that though lost in everything that was outward, they had their portion in Him. The Lamb is the Head of the Church, He is the one in whose heart the Church dwells; but I see Him in Rev. 4 as the Lamb in the midst of the throne. In Rev. 6 I see saints not in glory, but "the souls of them that were slain for the Word of God, and for the testimony which they held," under the altar, crying to the Lord to avenge their blood on them that dwell on the earth; and it was said unto them, that they should rest for a little season, until their fellow-servants also, and their brethren, that should be killed, as they were, should be fulfilled. I judge the four first seals to be providential trial, and not judgment. The Church cannot be in the judgment; and until I saw the truth of the remnant, I thought otherwise. In Rev. 8 we find Jesus standing at the altar exercising the office of High Priest, in intercession for His saints. And in the same chapter we get the pouring out of the judgment, which is a proof that the Church cannot be in them But we do read of saints being on the earth at that time. The Jews could not be called the saints now, but after the Church is removed, they will then be the saints. There is one thing that I have been especially struck with, and that is the importance of remembering that it is the mind of God we have to learn, which we cannot do from isolated portions of Scripture, but from the united testimony of the Word. I see nothing that stands between me and the Lord's coming for me; and come when He may, I have the certain knowledge of having Jesus, and with Him of having all things.

A Few Words on the Scriptures

A Few Words on the Scriptures.

G. V. Wigram.

Extracted from "Collectanea"

Subtitled, "Being some of the subjects considered at Leamington on 3rd June and four following days in the year 1839." Published unrevised in 1882 by J. S. Robertson, Edinburgh.

Expositions are recorded of the ministry of J.N.D., J.G.B., & G.V.W.

The Scriptures are the means by which God speaks to our consciences. They speak judgment on all around. The knowledge of them brings us into new things, into a new place. They give us the mind of God; our God providing the fulness of His own mind to detect the evil that is around us. They lead the saints on in their circumstances here. "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). When truth comes from the Spirit, it is truth in Jesus, glorifying Christ; truth set up in Him, and that is truth. The child of God can rest on it. The character of the Spirit's teaching is, Jesus risen. When we get into the truth of Jesus set in heaven, we never lose it (Eph. 1: 18, etc.). This is a standing thing for a child of God never to lose, and that is the Spirit's teaching. The power of this truth enabled the apostles to witness against apostate things, and brought them into the hope of future things.

IN the close of Matthew 12, we find our Lord passing condemnation on the generation of the flesh. Though He had before been subject to His parents, yet now, having taken a new standing, and being in new standing and circumstances, He looks at the new family and says, "Who is my mother, and who are my brethren?" "He came unto his own, and his own received him not." The new thing that we get into now is, in principle, the "whosoever." Matthew 13 brings out all the principles of this. We get the mystery connected with the field, and we get the children gathered out of it; and here we see the double character of mystery. We get first Christ and the Church in it, and we have Satan's working too; and that is what is going on in the field in connection with the present dispensation. One is set up in the resurrection, connected with the mercy of God; the other is set up in the flesh, and therefore cannot get beyond the flesh. It is the other side of the flesh, that our Lord begins the parable of the sower. The word was planted in them, it was quickened in them, the word communicated life to them. The parable of the sower brings out the grace of God, and the enemy's effort to neutralise it. But the disciples had no intelligence about it. They had not got beyond the flesh. When our Lord spoke to them about the cross, they were offended, they did not know what they were brought into. They did not understand then the love of God to the sinner, as meeting him in all his misery; they did not know anything about the resurrection. The word of the risen Son of God gives nothing to the flesh, tells the saint to mortify it, and brings him beyond it. The word to the Church at Smyrna was, "Fear none of those things which thou shalt suffer." "Be thou faithful unto death, and I will give thee a crown of life."

Here was the grain of mustard seed. It was sown, but it grew badly; it grew into a great tree. The Son of man would not rest in it, but the birds of the air lodged in the branches of it. Now they could not have lodged in a grain of mustard seed, but they could in a great tree. This was a warning given to the saints, not to rest in it. The parable of the woman hiding the leaven, I believe to be parallel with the woman in Zechariah 5. These parables, I do not think, are preceptive, but prophetic. It is the Lord telling His disciples what the enemy would do. The treasure which the man found and hid, I believe to be the children of God; they get their resting-place, their names are written in the Lamb's book of life. He hid them; the field was not hid, but the treasure found in it. Satan may try and spoil the field, but our comfort is He "knoweth them that are his," and the Lord's own are hid in a hidden place of blessing. In these parables therefore we get two things, — the Lord's working, and the development of the working of Satan. Let us beware of everything of Satan's working; we see much of it in these days. Temperance, for example, is a good thing, and the children of God are to be temperate in all things; but if there is an association for temperance, set up in the flesh, and the name of the risen Jesus is not in it, then it becomes a bad thing. Judas could not get any fruit from his intercourse with Jesus, because he did not get beyond the flesh.

Is the Honour and Power of this World any part of the Endowment of the Saints,

Is the Honour and Power of this World any part of the Endowment of the Saints,

according to the Word?

G. V. Wigram.

Extracted from "Collectanea"

Subtitled, "Being some of the subjects considered at Leamington on 3rd June and four following days in the year 1839." Published unrevised in 1882 by J. S. Robertson, Edinburgh.

Expositions are recorded of the ministry of J.N.D., J.G.B., & G.V.W.

I feel this question to be one of immense practical importance. When the Lord Jesus Christ came into the world, the Jews — as they had done before, when they said to God, "All that thou hast said unto us we will do" — asked Jesus, What shall we do that we may work the works of God? Man flatters himself, that all that is necessary for him to know is, what he ought to do, and he will do it. Jesus did not flatter them, but said, "This is the work of God, that ye believe on him whom he hath sent." There are a very large number of believers in the world, who do not at all recognise their position before God. There are very many of whom it may be said that they are not unbelievers, and yet by their position in the world cannot be addressed as Christians. The Word of God does not recognise them as in a Christian position. This should show us the importance of not being in a position to intercept the Word when it speaks, but to be able to say, "Speak, Lord, for thy servant heareth;" and of so walking, as to be discerned by the world as those who are not of the world.

There are some also who think that because they are Christians there can be nothing unchristian in their position. While nothing can alter a believer's relation to God, there may be many things in his positions which the Scriptures cannot recognise. I confess I can think of no other relations scarcely, in which the Word of God recognises the Christian, than the natural ones, — as husband and wife, parent and child, brother and sister, master and servant. It is possible that we may be in a position of hostility, like our Lord, "When I am for peace, they are for war." I might suppose that the relation of subject and prince being recognised in the Scriptures, we ought to take part in the power of the world; while others may go to the other extreme and fall into a fearful mistake, that if it were wrong for a Christian to act as a sovereign, it must be wrong for him to act as a subject. Paul, in his epistle to Timothy (1 Tim. 2: 1, 2), exhorts them to make "supplications, prayers, intercessions, and giving of thanks for all men; for kings, and for all that are in authority." While we are in this world, we are commanded to submit to the powers that be. But as to the saints themselves being those powers, is another thing. Surely none would say they wished to abide where God's glory must depart; and God does not abide in the high, easy, comfortable places of this world. All that is in the world a Christian is called to give up. Is the honour and power of the world any part of the endowment of the saint according to the Word? I must broadly answer, No. The answer to this last question would be brought into a very narrow compass when we read those words, "They are not of the world, even as I am not of the world." We find the Jews wanted to make Him a king, but He pointedly rejected it; and I cannot see any opening or authority in Scripture for a Christian to say, Our Lord had nothing to do with the honour or power of the world, yet I may. Again, when one came and acknowledged Him as Master and Lord, and said, "Speak to my brother, that he divide the inheritance with me," Jesus answered him, "Who made me a judge or a divider over you?" I believe it to be essentially wrong to touch anything of the mechanism of this world. I do not want to go into all the depths of the question, but all I have to do is just to ask, What did Jesus do? and upon that ground I safely take my stand. Who is the highest person in the rank of this world? The Scriptures tell us Satan is; and therefore the higher I get in the world, the nearer I get to Satan. Jesus is at the bottom of the ladder, Satan at the top; and I would ask those who desire the high places in the world, "Is it best to sit nearest Jesus or Satan? " I have never seen any good from a saint's association with the world's glory. Our work is in the Church, yet while we cherish the Church of God, we should remember to pray for those who are in the world, who are not yet manifested. It is a most wicked thing for the child of God, who knows he is in a wrong place, to ask, How shall I do God's will in my own way? The language of our hearts should be this, that he would cast down imaginations, and every thing (high) that exalteth itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ. It is not for a believer to choose his own place, and then ask God to show him what to do in that place. Again, there is often a fear of bringing the light of truth really to bear upon our position. One great practical difficulty, so to speak, is, having dug at the foundation, to go no deeper. God would say, Go very deep; but we say, We have not man's leave to go deeper. The question with us should not be, Where will these principles lead us? but if they are of God, let them lead to the Antipodes, let them take us out of the world, what matters that? Dear friends, what the most ignorant wants, is honesty; it is a single eye that we so much need, if we shrink, as I believe many do, from an increase of light. Oh, dear friends, let me warn you that that is a fearful darkness which is brought on by a man's own disobedience and rejection of the light. There are two things I desire for the saints, — that we may be guarded from the knowledge that puffeth up; and if we do get more perfect knowledge, that we may with the knowledge get more honesty.

The Two Adams

The Two Adams.

1 Corinthians 15: 45-50.

G. V. Wigram.

Bible Treasury vol. 11 p. 265.

The thought on my heart is to speak a little as to the two Adams, as here brought before us.

There is a wonderful contrast presented in scripture between the two Adams — the Adam of the garden of Eden, and the last Adam, who is a life-giving Spirit.

The contrast between these two is not merely a matter for the mind of man to be interested in, or to occupy itself with. The fact of the two beings before us is the wonderful way of God in setting forth His own glory. It was just this; He took occasion of the failure, misconduct, and ruin of Adam and Eve in Eden, to bring forth the exceeding riches and the magnificence of His own character of truthfulness and large-hearted grace, both of which Satan had denied in speaking to Eve, when he told her that God did not mean what He said, that He was niggardly and narrow-minded and that He wished to keep from her something that would be of use to her and Adam — the knowledge of good and evil. God's answer to that came out when sin had been brought in, and the whole human family in our first parents had been utterly lost and ruined. God's truth, and the large-heartedness of His grace and mercy, came out, and He said, in the presence of Adam and Eve, to Satan, "The seed of the woman shall bruise the serpent's head."

Now, one of the things that strike me in these last days is, how little the minds generally of religious persons are really cleared entirely from the first Adam, and recognize everything in connection with the first Adam to be dead loss, and if they have got anything whatever, that they have it in the last Adam, the Lord Jesus Christ.

Let me briefly pass down the account given in the end of Romans 5: 12: "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." The thing that distinguished Adam was that sin entered into the world by him. Well, the heart might say, I grant you that, but that does not prove the complete ruin of the whole race. Does it not? Why death passed upon all men, for that sin have sinned. Death passed upon all upon the ground of their being descendants of the first man who had sinned. When they begat a son, he was begotten with their own likeness — and character; and in Genesis that character is strongly marked in the murder of Abel, for Cain withstood God, and would not, even in type, recognize the sacrifice as appointed by God.

Verse 15 speaks also of that one, "through the offence of one many be dead." In verse 16, again, sin and "the judgment was by one to condemnation." In verse 17, "By one man's offence death reigned by one." Verse 18, "By the offence of one judgment came upon all men to condemnation." Verse 19, "By one man's disobedience many were made sinners." When God gave the perfect description of what man ought to be — to love God with all his heart, and all his soul, and with all his mind — the effect was this, it caused the offence to abound. And on which of these verses can anybody build for any comfort? God has said, "Wrath is revealed from heaven against all ungodliness and unrighteousness of men;" not merely governmental wrath, but God in heaven judging righteous judgment. That is the picture God gives of the father and mother from whom the whole race descend, and everyone has a likeness to his father and mother. Where is there a single stone then for his foot to rest upon? Ah! but look at the other side, not only the contrast, striking as it is, but it is a contrast brought in, taking occasion by the very ruin, so that there is not one single thing in the Lord Jesus Christ, not one, of which I could say with intelligence, "I hope that will stand me in stead," without owning the entire ruin of all connected with the first Adam.

Everything is in ruin and under judgment, and God well understood what He had pledged Himself to, when He said, "the seed of the woman shall bruise the serpent's head." He well understood the condition to which our first parents were sunk. There was not a thing that met His mind in either of them, not a power they could work forth in any way for blessing to themselves. They were not only then and there in a predicament, but there was no power in them. Whatever was to be done, it was the seed of the woman alone could do it. The serpent had power, and unless God could find some one who could come in to put his foot on the head of that serpent, all were lost, lost, lost, for eternity; every single individual would have been lost. But God could do it, and God would do it, and speaks of Him who was His champion to put down every mark of evil Satan had brought into the nether heavens and nether earth, and to bring in a new heaven and a new earth, wherein dwelleth righteousness.

See what is said of this same Adam in this same series — Romans 5: 15: "If through the offence of one many be dead, much more the grace of God and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many." We have thus the antagonism of God in His love against the ruined state of the creature, and not a single thing but God and Christ — not one. It is all the gift of God through Christ. All that He finds in the sinner is death, and bondage, and corruption — nothing else whatever. He goes on again (verse 16), "The free gift is of many offences unto justification." What did He do as an answer to those offences? He brings justification. To whom does He bring it? To man, whose mouth is stopped, and who has not one word to say for himself. "They which receive abundance of grace, and of the gift of righteousness, shall reign in life by one Jesus Christ." Verse 18, "By the righteousness of one the free gift came upon all men unto justification of life:" Lastly, verse 21, "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

Then, again, beloved friends, if I have got connected with the last Adam, I have in Him that which just tells me how God has taken occasion of my ruin individually to set forth His Almighty power, and the riches of His grace in Christ, and nothing else whatever. My eyes are brought then to Christ, and all I look at in myself is utter ruin; but there is a Saviour. I am never turning to myself, but I am turning to Him whom God has thrust in against the will of man — no one can deny it is against the will of man. Christ has set forth the virtues of His salvation, and when Satan found Him in the world to do that work, the hatred of man came out against Him, and man came to be a destroyer. I take these two persons, and one is here, the other there. Now on whom is my back turned, and to which is my face turned? Have I my back turned clean against Adam, and the whole family of which I was a member? There is nothing but ruin there, it is no use turning to it, it is ruin from first to last, and I will set my face Christward and Godward. I cannot look this way and that way at the same time.

It is good to know the contrast as to what I was when found by Christ. Mine was not a living soul when Christ picked it up; it was a living soul when made by God, not when Christ picked it up. As to the one to whom I look for blessing, which is it? Have you been thoroughly cleaned out of everything that grew on the stock of the Adam and Eve family?

Now let me call attention to the use God makes of the work of the Lord Jesus Christ. I think here again, beloved friends, if I may express it in simplicity of heart before you — I think there is great shortcoming in the present day in presenting God's thoughts to those whose consciences are in any measure awake, and a want in many who, I do not doubt, are the Lord's, of setting to their seal the work of the Lord towards poor sinners.

I would just like to remark as to the difference on the great day of atonement between the atonement and the Azazel, or scape-goat. The blood carried in was for God; it was proclaiming that to be the mercy-seat. Through the rent veil is the way the believer draws nigh, and when inside he finds on the throne the Lamb. The scape-goat had the sins confessed over him, and took the sins away to a land not inhabited. That is the part I want to look at in detail. First, as to clearing the ground on the question of sin, God is of purer eyes than to behold iniquity; and, if I am to have confidence in the thought of meeting Him, I must have known that which will enable me to meet Him who knows everything connected with my ruin.

In connection with sin, I think there are three things very important to separate the one from the other. What is sin in principle? What are sins as distinguished from sin? and what is guilt? These are the three things I want to call attention to before passing on. When sin is brought in in Eden, it is very simple indeed. God had given everything freely to Adam, to remain his as long as he marked his dependence upon God by not touching a certain tree. What came out with Eve was, she thought she could better herself, and she took the place of independence. Adam did it in a more solemn and deliberate way after. Self-willed independence was the secret of sin. God had pledged Himself to give Adam everything. But they preferred catering for themselves to being dependent on God. If I take self-willed independence as a definition of sin, do I not find in every one self-willed independence of God? Is it not born with us? Is not self-will what we see even in a babe? and as a child grows up, we hear, "I like" and "I don't like;" and as men get into the world, there is a seeking after their own. How many a one, terrified at God's word as to judgment to come, will lay to heart how he is to meet God, and toil and labour, entirely setting aside the work of Christ, and never taking any notice of it until he finds he cannot succeed that way! Three years I toiled and laboured after God awoke me, and I saw something of the beauty of Christ too, and never thought of asking God what His way was of dealing with sin. What came out? What did it all come to? That eighteen hundred and upwards of thirty years ago, God, without consulting me, without waiting for me to say whether I liked His way or disliked it, had given His Son from His bosom, and made a way for the sinner to draw near to God. Is there no conflict, no thoughts of our own that we superadded? Ah, to be sure there is. What are all these thoughts to accomplish a way of our own but just self-willed independence of our own human minds? Sins are will working out into action. When Cain was born, Eve said, I have gotten the man from the Lord, I have the child; but he was a murderer, not a Saviour. When he found that God had respect unto Abel's offering, and not to him, he set his heart to kill his brother.

What is the difference between that and guilt? Guilt is the state of one having set aside the laws of One who has power over him.

When would a creature have come to an end of the experience of the impossibility of God and the sinner meeting together? When their worm dieth not, and their fire is not quenched. How could I grasp the largeness of God's mind against sin — the creature — worm, if you please — turning His back on God, and saying, No, I will cater for myself, I will be independent? How could I measure what God's penalty would be — His hatred of that before the whole universe? Where are these three things met? God shows in Romans 6 that He had His thought's about the humiliation side — the experience of the Son of His love down here on earth. Mark these two verses. (3 and 17), "Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death?" "God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you." That is, God proposed the doctrine, set it forth, that the only hiding-place to be found, for any one belonging to the family of the first Adam, was in the last Adam, in the depth of His humiliation. To what extent does He go? These three words, "Crucified together with him, dead together with him, buried together with him," tell the extent of it. There is a refuge, and a safe one, for one who knows that he is ruined in himself, belonging to a ruined race, and having a ruined head to the family in Adam and Eve.

The three things which come in — I know who the Nazarene was and is, and I know that He was set forth evidently crucified, put to open shame by man, and in the hour when everything told to the grief and sorrow of His heart, God added an element the creature never could have added, and He cried, "My God, my God, why hast thou forsaken me?" Psalm 22 is wonderful in connection with that cry of the Lord, because, immediately after expressing a sense of forsakenness, He goes on to vindicate God for having done it. No creature has ever been forsaken for sin. He was forsaken when He took the cup from the hand of His Father, and was put to open shame before heaven and earth, hanging on the cross.

Was there any self-willed independence in Him? Never, never; He was the only one who could carry out the mind of His Father perfectly. Ah, I know the secret; my conscience understands it. If there were not a second man on earth that would say, He was put to open shame for me, I say I have it all to myself, and I bear the whole burden as the one whose self-willed independence brought it on. He bore the penalty, the judgment came on Him. Seeing this, a power is brought in on the soul which gives a death-blow to independency.

If you do so and so, I will do so and so. God is thought to be very hard. We cannot satisfy even our own minds — it is impossible. When the soul knows God made Him to be sin for us, and that He bore the penalty, what a simple thing to say, Is that the God I have been so self-willed against? Am I to go on longer in my own independency against the God who gave His Son from His bosom for me? Shall I go on so? Shall this principle not be hated and judged by me? I see the love of God in having put His Son to shame — the One in whom the penalty was borne; then I loathe this self-will, I learn to watch against it, in anywise, and watch against attributing any blessing whatever save to Him that hung upon the cross.

What had I to do with His hanging there? Nothing but my sins: as to its virtues, nothing. Men may find the nails, the Romans may have found the spear, that may be man's part; but what is God's part in the cross? "He made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him."

When God looks at the Son of His love in connection with the sinner — the Son crucified to be a hiding-place for poor sinners — what are God's thoughts? Ah! I have revealed that; you are blessed in knowing how I could reveal it, to get honour to Myself and to My Son, the only One who could look sin in the face, and take the judgment — you a creature of yesterday! then it is the death-blow comes to self-will. I want to begin with God, I wish to begin with God. When we get to the blessed Lord in Psalm 40, it is not only that He in that way charged Himself with the sin that rested on the human race, and could do it, but He speaks of sins more in number than the hairs of His head.

How it will shine forth when the Lord, according to Zechariah, comes in, all their sins and iniquities gone, and Israel shall say, "This is our God, we have waited for him, and he will save us." The Lord claimed them all, and makes the hearts of Israel willing to abase themselves before God.

If I have no good thing to give Him, I will give Him my bad things; my sins, my self-will, my guilt, I will give to God and to Christ. I have got a heavy burden of ruin, and I will let the Lord be heartily welcome to it. You never get that till you get grace and mercy as the ground of your standing. I give all my self-will to Christ. I have done nothing but sin; I will give all my sins to Him. Yes, He is the only one who has borne the judgment, He is the one who has borne it, and He is the one who is the joy of God's heart as the Saviour of lost ones.

Do you know Him as your Saviour? not only your Saviour from the wrath to come, and from Satan and the world, but from your own self? Many a one wants to have that driven home. What characterized the Lord when here? All that Satan could do, he could get nothing out of the Lord. When Christ was here, He was always master of Himself. The Lord undertakes to save us from ourselves. When He presents us to the Father, we shall be in glorious bodies, delivered from humiliation, made like unto His own body in glory. Then we shall be perfectly delivered from everything not of Him. Can you say to God, I am a poor, simple, foolish thing, but I see that thou hast said, and written it down, that I am crucified together with Christ? Thou lookest on me, having faith in the love that gave Thy Son; thou lookest on me as crucified together with Him who was put to open shame.

A second thing comes out — dead together with Him. He gave His life a ransom for us, and the eternal life with which He quickens us is the eternal life which He had before the world was. There can be no mistake as to what that quickening is. Dead, buried; ah, do all believers know what it is to reckon themselves buried together with Christ? When I think of the grace of Christ, I say there was the end of myself. God put me away on the cross.

Now as to the power of this practically: if you have got any gospel at all, what is your gospel? Is, it the gospel of eternal life? If so, I expect you to be doers, not hearers only. You cannot have life, and not be a doer. God has met everything against me in Christ. What is the grand mark of that given to us here? "Reckon yourselves to be dead indeed unto sin, but alive unto God." Do you reckon yourselves to be dead? Do you know what it is to be in communion with God? That He is a living person, whose glory we can have no idea about? The Lord Jesus Christ is the image of the invisible God; and do you and I know what it is to say of everything connected with the first Adam, Thou sayest of me that I am crucified together with Christ, dead together, buried together with Him? If thou sayest that I can reckon myself to be dead indeed unto sin, and alive unto God, I believe. Yes, you say; but do not you see that I do not feel it? He never said that you would feel it? Abraham was given certain promises, and God took special care to let everything in nature get the sentence of God against it. You see how faith versus feeling was tried in Abraham. "A father of many nations have I made thee." I can quite suppose the people around him saying, Where are these nations? You have no child even, only Ishmael, who was not born in the house. Where are all these nations What did Abraham say? Just leave all alone. God has committed Himself by promise, and He is able to perform — leave it all alone.

He took the truth of God just as the thing in which he could rest, and would rest, and did rest. I do wish to press that side of the gospel. The heart having found in the humiliation of Christ that which enables it to look ruin in the face, and say, I am not afraid to see the place Adam got into, not afraid of the flesh or of the world. Why? Because there is a Saviour. "Know ye not that as many as were baptized into Jesus Christ, were baptized into his death." We are crucified together with Him; dead together with Him; buried together with Him. There is where the saint gets rest. God said it, God has written it. We have learnt just a little of the blessedness of the humiliation of Christ, if we have faith; but God only knows the fulness of it, and He will give us perfect blessing in His own time. G. V. W.

Two Old Letters

Two Old Letters.

G. V. Wigram.

Christian Friend 1897 p. 120.

These two letters were recently found among the papers of a brother who has departed to be with Christ. — ED,

I.

4, Lloyd Street,

October 28th, 1841.

My dear brother in the Lord,

It is blessed to have joy in the sense of giving joy to Him who loved us and gave His Son to the death for us, and blessed is it also to be able to stand by and share in that twofold joy. I feel this while writing to acknowledge the safe arrival of your letter. To give and to receive money seem little things to the mind of man, but not so when the Lord is in the gift or the reception — then it is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Strong words, dear brother, but true and leading into rich blessing, "But my God shall supply all your need according to His riches in glory by Christ Jesus."

I have not many refreshments from the saints' walk here below (though I know my labour is not in vain in the Lord), yet my soul has been greatly refreshed, and so have the souls of many others, in the care and love shown towards the poor saints of London by our brethren, both in the Isle of Wight and in Marlboro', and I can assure you it has lifted up my heart in praise.

I desire to come and see you soon if the Lord will grant me that favour. I now merely write in the way of business to acknowledge the safe arrival of the money sent.

With much affection, Your brother and fellow, G. V. Wigram.

II.

11, Paron STREET,

June 1st, 1842.

MY DEAR BROTHER,

I have written to our sister, but the case is one which seems to me that the Lord alone can compass. The great thing will be to endeavour to get her soul into communion and dependence upon God, so that she may be able to judge anything in her own character which, though not seen by man, may have been the cause of her doing this or that thing to grieve the Lord. Often in such cases a feeling of "the rights of the case," instead of "what is consistent with grace," and a sense of one's "OWN COMPETENCY FOR BUSINESS," instead of one's "HEAVENLY, PILGRIM, NAZARITE CHARACTER," leads us to take steps which lead to things which become the corrective of the very character in us, which the Spirit of the Lord saw to be unlike that of Jesus.

I know so little of the case in detail that I find myself quite unable to form any satisfactory judgment upon it; but I am sure that if she will turn to the Lord and Him only in the matter, and make Him her burden-bearer, and ask for grace to be contented to have His will performed and not her own, she will find present rest and future blessing.

Deuteronomy 1 is a very interesting chapter to me in connection with such cases. Of course if she comes to town she will let me see her. Our kind love to — and to all the saints.

Your brother, G. V. W.

Three Letters of the late G. V. Wigram

Three Letters of the late G. V. Wigram.

G. V. Wigram.

Bible Treasury vol. 15 p. 173.

1

My dear -,

We naturally look for fruit such as we can present, as it were, on our table before the Lord; but He seeks rather that which can be in His presence on high, and a testimony that will abide through eternity (2 Cor. 2: 14-16). Doubtless, it is sweet to see fruits gathered, and, like grapes of Eshcol, fit, when fresh, for man's refreshment; and good when dried: good in either case to show the goodness of God in the fruits of the culture of a good land. But besides this, He is pleased to use His word as the savour of death unto death, and to vindicate His own grace in the bad use man makes of it. The seed of the sower was used to detect world, flesh, and devil, as well as to bring forth fruit for God and to man's blessing (Matt. 13). The general feeling of Christians who have been in the East Indies is that the new use made of the natives for free labour was part of a providential acting of God's hand, not unlike that of political persecution, in Italy driving bigoted Romanists into Protestant countries. In both cases, those who would not listen by reason of the prejudices at home find themselves outside of the range of the power of these prejudices, and in many cases where, themselves broken, they find loving Christians to sympathise with them and to present the gospel to them. It is this which I think makes the little work among the natives round you have its chief interest: and you and I know that the Cretans being always liars, evil beasts, slow bellies, did not lead Paul to despair but to use means rather to rouse the grace and to repress the flesh in any of them. We do not remember sufficiently the effect upon ourselves of Christian education from infancy. I have oft said this, when I have seen the faults and falls of converted Jews, and converted Roman Catholics. Of course a lie is a lie everywhere. God cannot lie. The Adversary was a liar from the beginning. I cannot say a word for lying. But I conceive that to the Divine mind a lie from a child, from youth brought up to dread and abhor a lie, upon Christian moral grounds, would after its conversion, be quite a different sort of sin from a lie of a converted Jew who had been brought up to believe that father Abraham had taught that "a lie was the statement of an untruth, for private, gain, to a son of Abraham" — (consequently no untruth to a Gentile, one of the Goyim, was a lie); or the Romanist who was taught from childhood that the end sanctions the means. Morality is destroyed by such an education.

May the Lord Jesus, who turned round and looked upon Peter, ere he went out and wept bitterly, turn and look upon — just such a look as He looked upon Peter, and give you joy in seeing his soul restored. Poor things are we and hard is it to believe of ourselves that there is no sin named in scripture the seed of which is not in our own flesh and ready to blossom and bud, if we walk in the flesh. You, or I, might go and commit Lot's sin, or David's, or Jonah's, or Peter's, — christians though we be; and we, I, shall do worse unless God keep me and make me crucify the flesh, with its affections and lusts, right on to the end. The having been kept 35 years in the way is nought unless keeping goes on to the end. More than this, the more kept the worse the fall — if a fall comes. Zeal against sin and tender yearning over the sinner become us; indignation and firm dealing with the sin, but every effort to rescue the fallen one. . . Brethren are making a small collection in London. May the Lord put it into their hearts to give according to their ability — not to me, nor to yourselves for others, but to the Lord, so that there may be fruit of the seed sown to His praise. Hoping to write by next post,

I am, most affectionately, G. V. W.

2.

My dear brother in the Lord,

I was speaking, lately, on "Saul (who also is called Paul)" Acts 13: 9. The word Saul, Cruden says, is the same as Sheol "the grave," — one of the things which ever asking is never satisfied. I admit that "to ask" is the meaning of the root; but then the participle is passive and not active; and so, if the eo active participle may characterize the grave, because it ever is "asking" and never is satisfied, the au is passive and can only characterize what is catechized. This, if the name be significant, is the meaning of "catechized." I think it admirably fitted to a ruined creature. The Creator's claims exist over, and may be pressed upon, him; but he has no answer to give either as to righteousness, or temperance, or judgment to come: nor, even if catechized by God, as was Job (see the latter chapters) can he give any answer. A creature slipped from its allegiance to its Creator, has no answer to give to Him, or to itself, or to Satan, or the world. The word Paul means "that which is made" created in Christ Jesus unto good works which God prepared before the world was, that we should walk in them, now if "that which is catechized" brings the one catechized into notice, so "that which is made" brings the maker (and not the vessel or person made, so much as the maker) into prominence. Who could take a child of wrath, indwelt by Satan, covered with the spots of the world, and make him fit for God and eternity and heaven? Christ, and Christ alone. Gritty bad clay — fit for nothing in itself; claimed by Satan and driven along the course of this world, Christ the last Adam, life-giving Spirit, could give incorruptible life to such an one as Saul the blasphemer; could set his seal upon the life so given and communicate power to it. He could, having made it to be not of the world as He is not of the world, having washed it from its sins and guilt in His own blood and made kings and priests to God, He could keep the vessel for Himself and use it, as in His own hand, all through its course down here — enabling it to say "to me to live is Christ and to die is gain;" "always bearing about in the body the dying of the Lord Jesus that the life of Jesus also may be made manifest in us;" "filling up that which remains behind of the sufferings of Christ," etc., etc. And He will not fail to present the vessel so saved and so preserved unto Himself in glory. The power of God in and by Christ was the freight for which the vessel made was prepared. And, in this view of it, how blessed is it to have been a brand plucked from the burning, if now made a light bearer in an evil and wicked world. How blessed to be weak, if it is that His strength may be made perfect in our weakness. The Lord Jesus Christ wants, as He sits in glory waiting till He take the kingdom, occasions in which to display His grace down here, and He finds occasions in all our weakness and by all our difficulties. Oft have I thought that God knew why He placed the Red Sea and the fields of sandy desert beyond it, and looked upon it from earth's creation until Israel's passage out of Egypt, as the occasion prepared before hand for His displays of His own glory in that coming time. Who planted, or who watered, or what man's thoughts were about the sycamore tree, God and Zaccheus' faith found in it the occasion of his seeing Jesus. Poor little man, faith's ladder had been planted and prepared for his heart probably long before he was born 'twas there — but when his heart kindled Jesus-ward, God's sycamore was there ready for him. So, in a different way the Red Sea, no road, no water, no pasturage — fields of sand, an ocean of it: Jordan, Philistines, Hivites, etc.; difficulties, impossibilities, had all been prepared before for God's occasions of showing Israel His love. 'Tis always so. 'Twas so with Abram, with Isaac, with Jacob, with David, and with them all. 'Twas so with Paul and John. And is it not so with us? What we call life here below is a system of difficulties, studiously put together, within and around us, calculated to bring us quickly to our wit's end, if we tried to show our competency, truly, but the rather prepared as the occasion for Christ to show His grace and loving care of, in, and toward us, as we pass along, through them all. He wants the occasion in which to show out that "I am with you;" and "It is I;" and shall we repine or be unwilling to have it so, as that the whole journey down here shall be a history of His triumphant love ever leading us about, and causing us to be, in all things, more than conquerors through Him that loved us? We are poor things indeed — had nothing of our own, but we are His and He is ours; and the heart that is now set upon us cares for us, and He will lead us on until His own presence shall be our hiding place. The Lord enable us more to lay hold of that handle of every thing which is the Lord's; and not of that which I, or man, or Satan can say, that is mine, not the Lord's. Stones are hot in the sun, but they often keep what is below them cool and moist. Not "our leanness, our leanness" should be our burden, as we pass along here below, but rather "what a Christ is He who has found and picked me up." I set my face to Him-ward and would strengthen my soul in Him. Body, soul, and spirit in me belong to Himself alone, and I would have them wholly His until He comes to take me to Himself. May I not say, and you too, say, "Amen and Amen" for ourselves to this. I do presume to think so and to count upon it before the Lord.

Most affectionately, Yours in Him, G. V. W.

3.

Dear brother in the Lord,

Evil as the days are, and ragged and dirty as the path is through which we are called to pass, — a path where false profession has made sloughs and mires, and wherein the high way is broken down, — yet there is a bright bit at the end upon the earth, even that terminus wherein shall be heard, ere the Spirit leaves the earth, ere the Bride has gone on high, those blessed precious words, "The Spirit and the Bride say, Come." Professors may not know where the Spirit is now; and many may be saying "and where is the church, that assembly which was set up at Pentecost?" But faith can look on high, faith can see, read and know the living thoughts of the risen and ascended Lord, and faith knows how His heart and mind have the assembly, the Bride in them and carry her there; and faith, too, feels and owns the claims which is upon oneself to live and walk here as part of this same Bride which shall be adorned and meet for her Lord; — a glorious church, without spot, or wrinkle, or any such thing, in yet a little while. I want the reality of that, His present love to be more tasted, more enjoyed, more practically lived upon by myself and by those He loves who are here below. And surely — now is the time for this. Rebecca on her camel's back, as Rebecca leaving her kindred, and Rebecca journeying through the strange journey, needed to stay herself upon her good fortune and to feed herself with her high calling — when she came to Sarah's tent hope was in measure changed to sight.

And it is not an unreasonable thing, either, to urge this. He who is on high is as much set now on giving forth to us, hourly and daily, as He was set once, in time past, on getting to the cross, where He made an end of our guilt, having borne there the judgment due to us; or, as He will be in the time to come, when He will bid us rise up hence and come away with Him. His face, now unveiled, He shows to us on high; His faithful love He proves now to us down here; and He lets us know too, that to His heart and mind that coming is no secondary thing of little importance. If once He cried, "I have a baptism to be baptized with and how am I straitened till it be accomplished," so now He says, "Surely I come quickly." One great grief to Him when He was down here, was that none of His own shared with Him His thoughts, were prepared for His self-renunciation. Just so now, I judge that His joy is in those who do think of what is now dear to His own mind, what He is about to bring out to light when He comes to be admired in all those that believe.

I used to think that I had lively faith, communion and hope; but as I get older I find myself more like a babe faithfully watched over by a mother's eye, and seem to get more satisfied to see what His thoughts of today are about me and what His plans for the morrow. Less account made of my feelings, more of His. Less notice of my faith, more of the fact that He died in my stead. More consciousness of the worth of His presence in heaven as a fact, than of the feelings which the knowledge of it produces in me — more counting on the certainty of His coming back, in order to put the finishing stroke to what He has wrought than of the flutter of expectancy. Not that the work wrought in us by the Holy Ghost has sunk in value in my thoughts, but that I look more at the outgoings of that work in me. To me to live is Christ. The life that I live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me. Individual attachment of the soul to the person of the Lord seems of growing importance. He bare the wrath in our stead; He has confessed in heaven above, His love to us; He means to come and fetch us home. How can I say such things and not want to see Himself, His own very self? True, when He comes, the scene will be surpassingly grand and blessed — Himself, the Resurrection and the Life, coming out from God to turn the low estate of those who have trusted in Him, to an occasion in which to show forth the glories of His own divine person as the Resurrection and the Life. He will come and will call up out of the grave all that believed in Him — and then, standing on the cloud, will cause the life wherewith He will have quickened those that are alive and remain to His coming, to burst forth; and then, body and spirit shall be as instinct with His life as the souls of His people already are; and He will catch them away to be with Himself for ever in the Father's house. Most blessed as this, the doctrine of 1 Thess. 4 is — my soul seems to find its deeper more individual portion in 1 Thess. 1. I appreciate Him; and do so in the very presence of God: He loves me and I love Him, — and I wait for Him to come from heaven. The individuality is so blessedly seen on the one hand, and the contrast between this divinely wrought love to Himself and the poor world all around. It is, too, one's portion for today, just where we are now. . . .Grace, mercy, and peace be with you, beloved brother, and with those labouring with you in the Lord; and I shall gladly hear of you when time permits and you have opportunity.

Ever yours in Him, the returning Lord, G. V. W. 26/11/1866.

The Seven Churches

The Seven Churches.

G. V. Wigram

Publisher: Morrish.

(CBA11,532)

Ephesus.

One short expression, repeated in each of these addresses to the seven churches, brings down the substance of all to each individual believer in the present day: "He that hath an ear, let him hear what the Spirit saith unto the churches." One might even be living in a country where there was nobody taking the place of the church of the living God, still that word would come home with a mighty challenge to one's soul.

There is a contrast and a correspondence between the opening and the close of this address to Ephesus. The opening is the starting-point of the bit of ground we have to examine. God set up a certain light for Christ in the world; "seven candlesticks." It was a light God had kindled for Himself, that there might be a reason why the Lord Jesus Christ should have something to do with this earth which has rejected Him. The day of Pentecost set up a certain light, and put responsibility into man's hand; he had to bear light for a Christ walking in the midst of the seven golden candlesticks. You at Ephesus have got the responsibility of letting this light of God's own giving shine out for God.

Is God acting for Himself through Christ in connection with man, it is in connection with that testimony; it is "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God."

In Genesis we see a paradise for man; here we have a paradise for God. In man's paradise were certain things, plants, trees, fruits, things in which the heart of man could find refreshment, and a particular tree in the midst of the garden, the tree of life. In the midst of God's garden of delights will be a tree of life too, and that the Tree of Life. We cannot doubt who that is. Of that garden God will be able to say, Here I have all I desire; here I can expatiate. Eden was no place to satisfy me; but here I have everything to delight in. I have filled the earth, and there is not a single thing that does not speak to me of what is my own delight. All around is a perfect answer to my heart; poor sinners, saved by grace, filling heaven! It is God's paradise; no hand save His has interfered there.

Now one right well understands, that when one comes home to the garden of God's delight, while it will be very blessed to look around on the saints reflecting glory, yet there will be One who will stand out conspicuously among all — the blessed Lord Jesus, the Tree of Life in the midst.

But mark what a place man gets in connection with it: "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God." That tree for man? Yes! Man will be there, and have, as an overcomer, a special token of the grace of God. It is something beyond being a partaker of eternal life. Israel ate of the manna, but not of "the hidden manna." God loved to feed His people, pilgrims in the wilderness; loved in doing it to tie Himself by His own law of the Sabbath: but that display of His love was a passing one — one not needed in the land. But there was a portion not to pass away, a portion treasured up, not for Israel, nor for the priests, it was a record to God! If Israel rejoiced in the manna, God delights in Him who was the manna. Did His delight in Christ cease when Israel needed the manna no longer? No; He loved to have the memorial of it laid up for Himself. Here is manna day by day; I take and feed on it; but how little does my heart enter into the preciousness of it, to what it will do there! There will be to those who overcome the power of tasting God's delight in Christ as the Tree of Life in the midst of the paradise of God. Christ, the One who can give back life to poor sinners, is the ornament in the midst of that garden of delights of God; He adorns it.

Meanwhile, what is the intermediate portion between the two, between the candlesticks and the Tree of Life? It is the very spot on which I now stand, amidst all the difficulties I meet with daily: "He that hath an ear, let him hear what the Spirit saith unto the churches." The candlesticks: where are they? Had the word been, Let him that is connected with the candlesticks hear, I must have said, It is not for me for there is nothing I can point to here. But it is, "He that hath an ear." I have an ear to hear.

Has God become a dead God because man has failed? No! He is the living God, and the God of testimony. If the candlesticks had not failed it would have proved that at last the creature could carry blessing. That is not true. God has tried man over and over again, and man has always failed. But yet God is never wearied out. The churches have all failed; God has not failed. He knew that man would fail; but, while exhaustless in the variety of blessing that is in Him, He does not change because the creature chancres; neither do His thoughts vary.

It is "He that hath an ear, let him hear what the Spirit saith unto the churches." An ear to hear. It is the very lowest qualification. It is not, Can you work? — can you do anything? Israel in the wilderness had no ear, and was overthrown; so will you be also if you have none. God says: Has my word any entrance into your hearts? Have you got blessing from anything I have ever said to you? Here is my challenge to you: "He that hath an ear, let him hear."

"I know thy works." There is such a mixture all around, a little bit of God, and a great bit of evil. The little bit of God first thought of by Christ, the great bit of evil most noticed by us.

We do not like the deep sand of the wilderness. It seems as though the living God had drawn a picture here on purpose that I might see how His eye, which I thought rested only on Christ, comes down to myself; how it weighs up everything, judges all, and puts home responsibility to me. He is marking everything that has the unsavoury taste of the wilderness about it. One reason why people do not like to recognise the ruin of the churches, and the very reason why God allowed it, is because it puts all on the individual saint. I have to pick every step of my way, to try everything, and I do not like that. It puts me under responsibility; it makes it a question between my soul and God and that is what God meant it to be.

"I know thy works." Everything that the renewed nature puts forth as the fruit of faith in Christ, God looks on as works. There are always works of some sort, either God's or Satan's. But besides this we ought also to know what it is to labour for the Lord, not only to bear spontaneous fruit, but to have "labour and patience," the consciousness that we are standing against a rapid current. Patience is not the quietness there may be when there is no difficulty.

"This thou hast, that thou hatest the deeds of the Nicolaitanes." We cannot stand in the position God sets us in here without feeling something of the responsibility of hating evil. Is the church the place where evil is to be allowed? What does a man that has an ear hear from God? Is it toleration of evil? Besides, we shall carry about to the end of our lives the law of sin and death in our members; but we shall hate our own self-will, hate the evil within, and have need of patience to bear with the evil around. Separation from evil is one of the first principles of our position before God.

"Thou hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted," sketches the position of a soul when the current is rushing past it, the while it is standing in integrity for God. You may find the evil strong, but you have God and you can endure; you can look for the exodus God will provide. What is the position of the church of the living God now? Everything tottering and shaking. Have you no heart for that which is dear to God? No communion with all the living members of Christ down here? I may have happy intercourse with those who feel with me, and be embarrassed in communion with those who are loving the world and not walking with Christ; but can I give them up? Not care for them? Not mourn over them? I never can get away from them. If it is only a prayer, only a supplication, only a groan, there is always something for me to do for them before God.

"Nevertheless I have somewhat against thee, because thou hast left thy first love." How many have had to deplore losing their first love! though it is not true of all. Paul went on, getting strength as he went. But what if your hearts have grown cold? Has that changed the brightness and beauty of the Lord Jesus Christ? Has God turned away from Him? "Remember therefore from whence thou art fallen, and repent, and do the first works." It is very difficult for us to discern the workings of Satan. One of his ways is to occupy young Christians with doing, and old Christians with their feelings. God's question is neither about doings or feelings, but about life — works of life; neither work without love, nor love without works. We often lose power by separating the affections of the heart front the fruits that flow from the activity of life. There is no place where life can be given or sustained except in communion with God. If God has presented light, and the heart has trifled with it, that heart will not find joy. It has trifled with what God gave for its joy, and now it is put on walking steadily with God without it; though even then joy may come in at the end of the course.

We cannot tell what the doctrine of the Nicolaitanes was. God has put us where we have Him the living God to judge for us. I have to trust Him to show me what is contrary to His mind. He is a God of judgment. He broke up the hold Satan had on the earth when he led Israel to crucify the Lord Jesus Christ; and then He set up the churches, connecting the whole walk of the individual with Himself as the God of judgment, of government. The God of judgment is the God of eternal blessing. If He says: I do not like that, it does not savour of mercy, it does not savour of heaven — can you say, Oh! that is said as the God of government, not as the Saviour God? He is the God in whom all our springs are, the living God; and He may deliver to Satan for the destruction of the flesh, and "For this cause many are weak and sickly among you, and many sleep."

If man has let slip all that God put into his hand, God has not withdrawn His truth. What was the power of the church then but Jesus Christ in heaven and the Holy Ghost down here? May the Lord bring His own word home to each one of us. He knows how to pour truth, old truth, into the heart; and the truth fills up every void, every crevice of the soul, discovers all that is there; tells of the utter failure of man, but of the utter faithfulness of God.

Smyrna.

We have looked at the tree of life in the midst of the paradise of God; let us now turn to what is addressed to Smyrna, the second church.

The scene here is a contrast to that which has just been before us, which is both interesting and instructive. The address to Ephesus, Beloved, refers to the virgin state of the church. We find Christ there presented with certain insignia of office, such as the stars and the candlesticks. No one could hold the candlesticks but Christ Himself; no one could trim the lights but the blessed Lord. But in Smyrna I have certain glories in the beginning and the end of the address that show the other side. In contrast also with the position of Ephesus, we have the place in which Smyrna is found — a state of entire prostration. When Christ sees prostration He does not begin with insignia of office, which would damp the heart and crush the spirit. He begins with Himself. "I am the first and the last, which was dead, and is alive." I come to you as the One in whom you will find the answer to every trial you are in. Weakness always tends to fear, but I notice the things that you fear. In Smyrna, Preserved, things ready to slip, Christ takes up and saves a part. If you are strong in the Lord, you can spring up and soar into heavenly things, and when Christ sees this state He can come and say, Where is your fruit? But when He finds what is weak (and I am sure you and I may say we are weak, the church may be said to be in its dotage), He comes in and says, Look at Me! See whether there is not there something to lift you clean up out of your difficulties.

I make a distinction between names and insignia. Badges may pass through a hundred hands, but the monarch never dies. So in Christ there are certain things which will pass away. For instance, He will not always hold the seven stars, and walk amidst the golden candlesticks. But on the other hand He has names which can never pass away. He will never lose the name of Saviour. He will never lose the name of Creator. "The first and the last," in which character He comes to Smyrna, brings out the glory of His Person. It is important for souls in weakness to know that Christ does not expect anything from them. When He found me He tied my feet as a sheep's are tied, and laid me on His shoulder and carried me off, and has cared for me ever since. The moment I think of giving back fruit to Him, if my heart is in a state of weakness, it leads to bondage.

But if I ask, Who saved me out of the world, and has cared for me ever since? I answer, Jesus of Nazareth. Ah, but He is the first and the last! And if there is in Jesus, every time He comes to wipe away a tear, the character of the first and the last, how shall I ever stand before Him? Ah, says He, but I am He which became dead and am alive again. Do not you say, My weakness, my weakness; I know more of that than you do; you have not gone down into death. The worst Satan can do to me is only "absent from the body, present with the Lord." When Christ became dead He tasted death for every man. He tasted the wrath of God, one drop of which I can never taste. Death could not hold Him. He could lie there and rise up, carrying the gates of His prison like Samson.

But some in Smyrna are striving to hold on their way with God in spite of difficulties. We cannot, if we know the heart of the Lord Jesus, think that He forgets the state of the world around us. If we care about it, seek to pray intelligently about it, we cannot suppose that Christ does not look at it at all. We must know the difficulties of the times we live in, but He would not have us lost in the sense of weakness. The difficulties we are in have not exhausted the springs that are in Him. After all is over, Christ will rise up as fresh to give us blessing as if there had been no sin since Pentecost. There is no wearied eye in Him; it is all freshness, no mixture; there is all the freshness of Christ as the first and the last.

The winding up is: "He that overcometh shall not be hurt of the second death." Has it ever struck you how negatives are used in scripture? No death, not this, not that. There seem two reasons for such expressions: first, the character of the blessing is such that it cannot be presented to our minds; secondly, God is dealing with things as is suited to our wilderness condition.

How little our hearts are made up to suffering! It is often a startle when trial reaches us! What are we called to? "As sheep for the slaughter"? These people were terribly afraid of death. If saints caught in a storm are surprised at it, how little communion they must have with Christ. We ought to have suffering for Christ's sake. If when it comes it produces surprise, it only shows we are' not in communion with Him; if we were, we should not complain of tribulation. Even in the sorrow caused by Christians not going on well with us, we cannot say to Christ, who was down here as the Man of sorrows, See, Lord, how I am forsaken! How great my sorrow: We cannot be forsaken of God. What is tribulation? Something outside, to complain of which proves we are not in fellowship with Christ. "You shall not be hurt." What are your sorrows? Christ says: what are you afraid of? Look at the glory; turn to the paradise of God, and I will take care of the overcomer.

How blessed for the soul in its weakness when it is laid hold of by the truth, that everything that Satan can do to it on its way home has but one end in view, and that glory! Christ limits the day. Let the enemy do all he can; there is a day beyond in which he can do nothing. God may purposely lead His sheep through a path where they shall discover their weakness, as in the case of Job, for instance.

There was dross hidden beneath the surface; there was a big bit of the world in Job's heart. Satan cannot touch a hair of my head. Shall I then murmur in tribulation, instead of like Jesus saying, "The cup which my Father hath given me, shall I not drink it?" To Paul was given a thorn in the flesh.

But you answer: That is Satan and I cannot bear to have to do with Satan. Truly there is not a sin which has not sprung from Satan; but I say, though this be from him, I will receive it from God's hand. God says, If you lean on anything you will have to learn not only what I am, but what a poor wretched thing you are. Paul could glory in his infirmities. You do not know yourselves if you do not know your infirmities. If you walk to the land's end you will find out if you are a good walker — if you can go up and down hills. So if you have walked ten years with Christ, Christ will have communicated to you in detail what a poor wretched thing He has found you. And suppose it be Satan who teaches you what a poor thing you are, yet may you glory in your infirmities!

"He that overcometh shall not be hurt of the second death." In the paradise of God, where the heart of God will be perfectly unfolded, all the beloved victors feeding there on the tree of life, Christ will have His joy; God will have His joy; and the joy of the Holy Ghost will be thrilling through all!

Christ looks at all saints. Does He see a company of pilgrims going forth to meet Him? Do our hearts sympathise with His heart, and that in everything? Does your heart respond to the heart of Christ? If He speaks in heaven, do you respond, sympathise, on earth? — sympathise in His thoughts as to the Father's children? What a comfort in this word: "They shall not be hurt." The wide church of God, Romanist, Protestant, Nonconformist, mixed up with every evil, we find children of God in all. But "he that overcometh shall not be hurt of the second death." Christ gives it as a comfort to my heart about those whom I love, and whom He loves, in a wrong position; they shall not be hurt. They will not walk with Christ here, but there He will triumph over their inconsistency; they shall not be hurt of the second death.

Christ cares for my future glory. He says, I stand responsible for your soul, before Satan and before God; and do you care nothing for my honour? It comes as an appeal to the generosity of christian love. I put it to you, are you overcomers? Surely it is an appeal to the very kindliness of our nature, for love begets love. "Free grace begets free grace" could write even a heathen poet. Can you say the pit is shut for you, and yet that He has not given you the faith which sets you as an overcomer? It is a practical word. He has given faith to overcome. He has given me life, and with whom does that connect me? And with what does that life connect itself? Is it its nature to associate with things down here, or with Him from whom it comes? A man may be a Christian like Lot in Sodom. But what a difference between one who has to search out to see whether he has faith to appeal to another, and one who can say, Do not ask me if I have faith; look at my life; I have been walking with God. If you are like Lot in Sodom you must get out as fast as possible. I am a member of Him who has overcome, and what I want is to manifest the liberty I have to be an overcomer also. There is a certain power in an overcomer of leaving things to God, a certain springiness which commends itself to others, a freedom from care. Can you say, I am an overcomer? If you have faith you are one. But I should not like my friend, who knows my life, to ask me if I am. My life should show it. What holds the world should not hold me; the waves that wash over me should only leave me the brighter.

We are weak, and we must know it. If Christ sees us holding up our head about anything we have been, He says, You must learn that you are thoroughly weak in yourself; you will have nothing henceforth from Satan but perplexity. I must for a time prove your mettle, but the day is coming when Satan shall go down and you go up.

There are the two termini: before Satan was, He was; He was ever "the first." And when all evil has been purged out, Christ will rise up as "the last." He is your resource. As to the enemy you dread — death, He has taken away the sting of it. The expression of God's wrath He has tasted for you. Because He took that, you shall not be hurt of the second death. But if He dwells in you with joy, it will make you overcomers now. It is the desire of my heart that we may each of us take home the thought, that there is something in Christ that I have to look at more closely — something for myself.

Pergamos.

We now turn to the third church. There appears here also a remarkable balance between the character in which Christ presents Himself to the church, and the promise to that church. Here it is perfection of discernment in the Person of Christ, which, as He stands in their midst, shows everything in its true colours. He can read the deep secrets of God, and desires that His people should have a heart to enter into them.

Pergamos, Elevation, is in a bad state. The first thing which meets our eye, on getting within the little halo in which this church and Christ are standing, is the sharp sword with two edges proceeding from the mouth of Christ. He will never cease to be the first and the last, but, blessed be God, He will cease to be the One out of whose mouth goes the sharp sword.

God speaks everything by His Son. He is the One who sees everything, not only what is outside, but what is within. There is a very fair outside elevation; there is nothing said as to what is taught; but His eye can see that certain doctrine is held, if not taught. Christ is a discerner of the thoughts and intents of the heart, as we get it in Hebrews 4, and personally He always thinks of God's interests first. You who know anything of the presence of Christ, do you find He will spare for you? No, He is all faithfulness for God; and that is for your true interests too, but He cares for even a leaf as something precious to God. We find in the Lord Jesus the most perfect discernment; He reads everything to see whether it goes along with and comport.. with the glory of God. But not only personally does Christ think of God's interests, but as Priest He cannot give up God's interests in His people in their connection with things here. Christ cannot say, I will not think of your health, I will only think of your feelings. His eye cares for our souls in that place where God has set Him.

How differently does Christ judge of things to what man does! There may be much apparent devotedness, much study of the word, much running to and fro in service; but He discerns the thoughts and intents of the heart in it all. He never balances something bad by something good, as we do. I am about to do something; well, what is the intent of my heart? The thing may be apparently for God, and yet may be really done for self all the time. And He is near me as the discerner of the thoughts and intents of my heart meanwhile. He has studied me; He has watched me, and that because He has a certain responsibility before God about me individually. Blessed security! He has to guide and to guard His people as One jealous for God.

If God be uppermost in my soul, even if my motives are not unmixed, still His being uppermost proves the purity of my action. Both ought to be there. In Moses we see motives mixed; in Paul not. His motive was pure; his power lay in this, that he had clearly before him God's purpose to glorify Christ. Thus his soul had a certain moral position; his object, God, being before his soul, whatever was in himself came out and was judged.

Christ's eye has been on us today, and what has He found? Has He found anything like Himself? Has He found the answer to God's claim over us? The soul might well sink down under such a question; but, blessed be God, this is not all, He is conducting the sheep of God's pasture home. He does not say, I have taught them such and such things, now I will see how they get on. No, He has taken us up individually for blessing. He would not have us merely know that there is nothing good in us, but He will have us know God's thoughts for us. He had nothing to do with the high-minded at Pergamos. He brings out all that is discovered by His discernment, and proves that it is "not by might, nor by power, but by my Spirit." If it be true that Christ is the Saviour of the lost, I wish you joy who have so been in His presence as to discover that there is nothing good in you; that You are lost. It is what Christ puts in, not what He brings out, that is the ground of salvation.

"To him that overcometh will I give to eat of the hidden manna." "What is this?" they called it in the wilderness, this constant miracle. The types do not all point to the same glories in Christ. There is a special truth connected with the manna. It brings before us Christ as our food for the wilderness, and it was put into the ark and laid up before the Lord for a memorial. God has a delight of His own. It is Christ's competency to carry His people through the wilderness, and God's positive delight in it. If our thoughts of Christ come short, God's never come short. If He cares for the people of His Father, the Father delights in Him as the One who is their supply the whole wilderness course through. He, "the first and the last," He is the Christ who is touched with the feeling of our infirmities. Think of it! Let the saints' joy be perfect, let all hindrances be removed, yet what is their joy compared to what God's is? When God gets all His martyrs home, when they get their full joy, yet the joy of God will be greater. Christ says, If I know your heart, I know my Father's also; I know the joy that He has; He has the manna in its vessel of gold. And this delight of God, this provision, is for you as you pass through the wilderness. And when Christ has supplied the needs of all His people, is He exhausted? No, He is ever the same; in Him is the fulness — in Him who is the delight of God. I would not lose the thought that God has a better portion than I have in Christ for a thousand worlds. If God says to a creature, Give me, it soon conies to an end, but in Christ there is no end.

God purposely makes us pass through difficulties, in order that we may learn what we have in Christ. God has Him there in the vessel of gold, in divine glory; and down here I have His power; I may be an overcomer, and the overcomer shall taste of that manna. "I will give him to eat of the hidden manna." It is the hard unbelief of the soul about eternal things that lets it down so about temporal things.

The manna is for the whole camp; it is the portion of every overcomer. And then, after this, each overcomer gets something peculiarly for himself; the "white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it." It is a secret thing between him and Christ. If I am an overcomer, there may be a secret between me and Christ now.

A word in connection with this stone. There were two ways in which a stone was made use of among the ancients. The first was in the trial of a person; the second in the election of any one to office, The stone spoken of here is for trial, and was large enough for the judgment to be written on it We find that we are not black-balled; the white stone is put in for us by Christ; and that is enough, were my accusers far more bitter than they are. And on this stone there is a new name, a new character. A master gave his slave a new name, indicative of his character. Poor Jacob, the supplanter, who had gone on all his life tripping up other people, gets into God's presence, who throughly nips the flesh, and he comes out of it an Israel, because as a man he is crippled. But when we are overcomers it is the power of God coming out in us, not the flesh being crippled.

The white stone with the new name is divinely true of us. What my name may be is a secret between Himself and my soul that no one else may know. If it were Israel I should remember what it was connected with; it would say to me, You have no reason to boast of the way in which you have come here. If it were Job, it would tell me that no one gives such a good character of Job as God Himself does, and that in the point where we should have said he had failed; "Ye have heard of the patience of Job."

The glory is more connected with us as individuals than we have any thought of. A Paul is surrounded by his beloved Thessalonians. Paul, born out of due time, finds the twelve places occupied, but his may be higher. He has not a place in the foundation, but above it perhaps. That name may be connected with God's dealings with you. Do you ever think what name would suit you? What name connects itself with your present walk in the wilderness? It may be profitable to think what name would suit you — that of overcomer? Poor Jacob did not overcome until he got to his wit's end. What overcomes is faith; it is that which makes me part and parcel with the Lord Jesus Christ who has overcome.

Just so far as I walk in the presence and power of the Lord Jesus Christ I am an overcomer. Christ has His eye upon me. He sees me today; He sees me tomorrow; He sees me the third day. He watches to see whether the power with which I am identified gives me power over the world, and if I have in my walk down here done with the world and Satan.

May He lead us on as overcomers here; only a little while, and we shall be with Him and like Him.

Thyatira.

There is connection between the addresses to Pergamos and Thyatira, which are based upon different forms of the same evil. When, as in Pergamos, Christ is found taking care of the interests of God in His people, we find the sharp sword with two edges, which separates, which discerns, which goes into the thoughts and motives of the heart. A person comes to Christ disappointed; he has perhaps failed in service, and he turns to Christ for sympathy. He expects a soft word, but he meets the sword. Christ goes to the bottom of the matter; He sifts it thoroughly; He says I have to act for God; and in this it is not a question of what you are doing, but what the motives are from which you are doing it.

In Thyatira we get a deeper character of evil, so it is no longer the sharp sword even, but it is "eyes like unto a flame of fire." He lets in the light, and reads everything that is there. Saul the persecutor, exposed to those eyes, shrinks into his own dark heart; but it is all light there to Christ, and then He makes it light to Saul. This too as "the Son of God."

And then "His feet are like fine brass." The feet are connected with service. The feet of the priest were sprinkled with blood. Those of the Son of God are represented as of fine brass. If a thing will not bend, He can break it, can trample it down. If a thing needs help, He can go a whole journey to it in the strength of those feet. It is one of the dearest privileges of the children of God to look around them on all that is contrary to Him, and to humble themselves on account of it; to help others out of it if possible, but to cast no stones.

The low state of this church is marked by the promise to it. To the overcomer "will I give power over the nations: he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father." This promise is what man as man can enter into. When I take my power you shall share it with me. It is a mixed scene of evil in Thyatira, and the Lord comes to shake it. "Yet once more I shake not the earth only, but also heaven." It is the end of prophecy that it is important for us to see, not so much the details of it. God puts His stamp on everything here by prophecy.

But there is another promise to Thyatira: "I will give him the morning star." It is the present hope of Christ's heart and ours; it is a hope, not for earth, but for heaven. I wait to see the morning star; directly I see it I shall be caught up to heaven. Christ does not take His place till the night is passed. And it is His hope. Oh, He does desire it! Have you thought of, and do you long to see, the morning star? He longs to be the morning star; I long to see it. Who desires it most — you, or I, or Christ? He said when on earth, "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" So now does He desire to have His bride, to show Himself as the morning star. Is the desire of His heart pressed on our souls? This is a practical question. At times the wilderness presses upon you; perhaps you may have had thirty years of it, and you are impatient: you are inclined to repine. Think, has not Christ waited? Why should you be impatient? Why not rather, in patient waiting with Christ, seek to be in the fellowship of His sufferings? The overcomer shall share my power with me, and I will give him the morning star he shall not merely look for it, he shall have it.

Now, what is overcoming? Many have had the thought awakened as to overcoming. It is the victor who overcomes, but the mind does not take in what victory really is. If I look at Saul, I see a man with a high opinion of the God of his imagination, but wishing to put the true God to death. And then I see Paul come forth as the victor, one in whom is nothing contrary to Christ. The contrast between light and darkness is over. You answer, But can I turn out, self? Surely not; nothing but faith can do it, faith which lays hold of the One who has overcome. The more nature comes out, the more there is for God to put down. You must get Christ in. He is the only overcomer. "This is the victory that overcometh the world, even our faith." As to detail, if we look at our daily life, is the task less arduous now than it was at the first entrance of blessing to our souls? Not a bit! As to ourselves, it has not changed us; there is the flesh in us to the end.

Another thing that troubles souls is, that they ask the question, Is not joy the mark of an overcomer? Joy? The very contrary! If I would be an overcomer, God must so deal with me as to put self out. He lets the soul perhaps have a slip, and it is crushed. It is by humiliation that God leads on step by step; it is not by joy. Is the nipping of evil joy? or of its shoots? God crippled Jacob, but it was no pleasure to him; and He has to nip the root, He has to crush it; it is a horrid thing — this self; it will grow again out of the least little fibre. Daniel fainted, and was sick certain days, when he had revelations from God. It is not pleasant work to the flesh, the soul being brought into communion with God. It is blessed to know that Christ will change us into the same image from glory to glory; but the process by which it is accomplished is remarkably humbling to the flesh. Nothing but the truth burning in us will carry us on where human energy fails; the only thought that will help us is, Christ must be spoken of, for He is worthy.

We look at acts; God looks at habits. I may perhaps today be walking quietly on under a cross under which I once winced. Christ alone can take the clay, put it on the wheel, and bring it out a vessel to His own praise. He nips the evil, and this is a very solemn thing. "Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure." God is working in you, take care how you walk. If God works in me I may well be confident: but if God works in me I must also be careful.

Sardis.

Two thoughts may help any who have difficulties in reference to overcoming. From the beginning God had left truths in the hand of man upon earth, which pointed to the Lord Jesus; so that, while man failed to hold the truth committed to him, the truth itself could not become null and void, because it pointed to Him. Take Noah for instance. The sword was put into his hand, he failed to hold it; but the promise of wielding power still points to One who shall hold the sword that Noah could not. Then again the law, with equal failure on the part of man. After that, the church set on earth, the candlesticks set up as a witness to a risen and ascended Christ. But where are they? Should we like to connect the name of Christ with the name of Rome? Should we like to connect it with any? But there are beloved children of God in all. Has the church then failed? Surely not. The churches may have failed, but the church, the body of the Lord Jesus Christ, has not. "Men slept;" Satan came in and sowed tares. Man failed, but Christ did not fail.

Now this may help us as to overcoming. Saul was called; perhaps Satan's best servant; yet the Lord Jesus said, Come Saul. Saul comes, and what does the Lord Jesus do with him He puts him in a certain position, one of victory. At Pentecost the Holy Ghost witnesses that Christ is risen. What is the result? Immediately three thousand take their stand in the position of victors. Being one with the Lord Jesus they are counted by God as victors.

Another thing. What is the power to walk in this position? Simon took his stand on it, but with what result? "Thy money perish with thee, thou hast neither part nor lot in this matter." Peter detected him at once. Many have taken the position, but have had no power to hold it; and no power can, save that of the Lord Jesus Christ; it is that alone which gives present victory. You may see neither sun, moon, nor stars for many days, but if your eye is turned to Christ there will be present victory.

The right doctrine is, the Lord Jesus Christ became trustee for me. I am not trustworthy. So the Lord has subscribed His name as trustee for me. If a man has subscribed his name thus, his honour is involved. So Christ in heaven, with a human heart, sympathises with me in all my difficulties down here. I may be buffeted, but I shall sing songs in the night season. Do you speak of your weakness? If you only knew your weakness a little better you would overcome. He may roll you down, He may make you very little, but then He will make you a channel of blessing.

Paul was taken clean off self. He was led through torrents of temptation, but he learned that he could not do without Christ, and in all he was more than conqueror. At the end of the course a great many who had seemed to start fair were still seeking a righteousness of their own; but there was such an one as poor Paul who knew nothing of himself, and God says, I can own that as a work of my own, and I must put my seal on that one. When we see Paul surrounded by his beloved Thessalonians, shall we hear him say, I have a better righteousness than you? I have been more faithful than you? No, he will be there confessing grace from first to last.

There seems to me in the way God tests the heart and commends Himself, a key which goes into the lock of overcoming; overcoming what I am by bringing in the beauty of what Christ is.

"Thou hast a few names in Sardis which have not defiled their garments." This refers to the cleanness of robes in which Christ invests His people when they first start. The blessed Lord has not left us naked. Christ found us in our sins, but then He did two things for us: first, He purged us by blood, and secondly, He gave us a righteousness by which we draw near to God. There is something marvellous in a robe being given to me; it is a foundation thought for my soul in the presence of God. The question is, Has my guilt been put away? And was God justified in raising Christ? The presence of Christ at the right hand of God, as the federal Head of His people, is the answer to the question whether I am fit to appear before God.

It is important that people should know where they are. If there be a question as to being saved, there must be uncertainty as to walk; there must be a person with robes easily sullied. There are many things I could do as a moral man that I cannot do as a blood-bought saint. He calls us sons, and this name supposes us to go through the world as a washed and justified people. Sardis, as a whole, had not felt this, but some in her had, and these had garments which could be soiled. Lot's garments could not be soiled; Abraham's could. It would have been difficult to soil Lot's robes, he was so like a worldly man, even though he vexed his righteous soul. But there were some in Sardis who had not defiled their garments, and, says the Lord, they shall walk with me in white, for they are worthy. At Whitsuntide there is supposed to be a pure white flock of Christ for one week; but there is such a thing as a robe that is white not for a week.

There was extreme care as to how they walked in the dreadful day of Sardis. The Lord says, I see some who have not defiled their robes; they have been very careful; and such shall walk with me in white. Have you ever sucked the honey out of this promise, as a bee comes down on a flower? I might be in the Greek church, and Christ might say to me there, Cheer up, you shall walk with me in white; you desire to walk carefully; you have a sense of what I have done for you; and this sense is in my mind connected with that scene where you shall walk with me in white.

Christ's eye is upon me. Does He see that there is a sense in my soul of the privileges He has brought me into? He has washed me from my sins in His own blood, has that precious Lord. He has given me such a robe as this. Were He to call me at any moment I should not be ashamed. Does He see in me a kind of nervous fear to keep myself clean? to keep myself separate from evil?

What a thought, when it comes to me individually, is that of my Lord speaking to me of my walking with Him in white! He Himself will be there in purity. In the world there were evil reports of Him; there will be none there who will desire to do it. Does He wish us to think that He will walk there alone? Oh, the wretched incredulity of the heart as to the personality of the Lord Jesus! The same One who was crowned here with thorns, He will walk there in white. Has He never given you this promise to lift you as a lever over some difficulty? The world says that you pretend to be one about whom the Lord is occupied; but we can show them nothing as a proof of it but that we know our own weakness; for we are not occupied with covering over, and God would have us uncovered. Faith knows that there is such a thing as a robe, a blood-washed conscience, but it will not always be a question of faith; the day is coming when He will bring forth crowns and white robes. If these promises were rested in, God's children would not have the vague ideas of heaven they so often have; a happy place, but we do not know much about it. The white robe comes down to our individuality. He will present us faultless before His presence with exceeding joy, and the sweetest part of all will be that we receive it from His own hand. The brighter the robe, the more it shows spots of defilement. There there will be nothing that can ever stain. Who will get the praise for not defiling their garments now?

And then there is the second promise: "I will not blot his name out of the book of life." There are two books of life. One is the Lamb's book of life; the book of eternal life. The other is what we should call the book, or roll, of the living; just as there is a book of the corps of the city, the census. Thus it is not merely a question of having eternal life, but of being found in the book of the living. What a difference there is among saints! some are looking for Him, others will have to be dragged out of some corner to meet Him when He comes. God may know them, but they have never been known as effective men for Christ here. It is no little thing to be walking with the living and true God, to have this Christ as the Captain of our salvation; it is no little thing to be the channel through which streams of blessing flow. What a contrast there was between Israel passing through the Red Sea, and Israel marching triumphantly on the other side! What a difference there is between trying to keep oneself unspotted, and throwing oneself out as largely as one can into the world, may be even from an idea of duty. Many who have found peace go back into the world. Such have not understood about the book of the living. Would you be found walking with Christ, or would you be startled by His coming? We may be accustomed to hear Him call His people by name. He has intercourse with us as much as we have with Him. How blessed to hear the voice of Christ in communion! How blessed to have our name in the book of the living! He can erase a name from that. Christ says of those who are overcoming, that they need not fear it. When we have our face to God, and our back to the idol, we can count on God.

And then the third promise: "I will confess his name before my Father, and before his angels." There is a great want of appropriation in saints. A bee keeps to the same flower until it has sucked out all its sweetness. Our hearts ought to know something of Christ's confessing our names. Is it true that He knows us by name? Is it true that He names us 'before God? Where was Christ when He said, Saul, Saul? Where is He when He is our Advocate? Not down here, but up there. Ah, you know little of Him if you do not know that it is true that He has named you before God. He does it now. When He rose from the grave there were but eleven — but a hundred and twenty of His disciples, but His heart loved them; and when He went up He presented them all before God. He is our High Priest. The twelve stones on the breastplate, with the heaving of the High Priest's breast, showed all the movement of His heart. And if He has confessed our names on the throne of God, He will do it again in another way. He will confess each, not in a mass, but one by one, publicly named for honour there where Christ finds everything according to His own taste. There is a Lot whose name is not in the book; but you, who were specially careful about your robes, I must have you named publicly. We like something vague as to the future, but when Christ deals with us there is nothing vague. I press on you that Christ has given you these promises, and that you will have to answer individually as to them, for churches owned of God there will be none.

The Holy Ghost always gives growing desires for the present honour of Christ. May each one of us keep our robes unspotted.

Philadelphia.

Immensely comforting in reading this little book are those words, "He that hath an ear, let him hear what the Spirit saith unto the churches." However poor we may be as Christians when measured by the standard of the early saints, so that we may well be ashamed, yet one cannot say truthfully one has not an ear to hear. One has an ear to hear; and this makes the constant repetition of it very sweet to me. Now the Lord's eyes are marking those who have an ear, and He has provided in the word promises specially addressed to them.

There are three points that we may notice here. First, the remarkable insignia under which Christ presents Himself to the churches, some of which are essentially true of Him, and some officially true. The first two mentioned here are essentially true of Him, and were so among men. He was the holy One and the true One. One could not thus describe even an apostle. He did all in the very character of the God of whom He was tending the lights in the midst of the seven candlesticks. He cannot lie, and He is essentially holy.

Then, when He comes to offices, He has the key of David. It is not, as in the first chapter, the keys of hell and of death; there it is the unseen world, but here it is earth; it is the key of David. To Him is attributed all the shutting up and letting out, whether of John in Patmos, or Paul in Rome. If you are shut up in a kind of Pihahiroth you can say, I know the Lord Jesus has shut me up here, and He who has the key can open when He will. Whether the service be tiny or great, you must know that your source is the Lord. The least service that Paul had to do, if he had tried it in his own strength, would have broken his back. While, on the other hand, if it were the care of all the churches, if it were Christ who had opened the door, I can say Christ is with me, and I can go quietly on. When Paul gets into fresh circumstances Christ appears afresh to him.

The second is what is very touching in this epistle. The church of Philadelphia is supposed to represent the state immediately following on Protestantism which failed. Men are now more and more overturned; the state in this church, then, is one of extreme weakness. What a precious thing, then, if the Lord Jesus Christ can say to some in it, I see your heart like a vessel in which My word is hid; "I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name." It is just a few poor weak ones who have an uncommon relish for God's word.

Thirdly, we find the overcomers. "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." There is the same harmony here, as in all the addresses, between the glory in which Christ presents Himself, the state of the church spoken to, and the promise to that church. Here the church is exceedingly weak, and He comes in with a most precious word. It is most wonderful the extent to which men, Christians, ourselves, you and I, have lost sight of Christ as a living Person in heaven. It is sad how little the thought is in our minds, that the Son of man has a heart full of affections, has likes and dislikes, has antipathies and thoughts. He had while He was on earth, as you would have seen had you followed Him. And though He has left the earth, and is up there in heaven, seated on the Father's throne, has He lost His heart? Surely not! All His sympathies are the same as ever. His affections are the same as ever; and if we have not got the thought that it is so, I think we ought to be ashamed of ourselves.

Am I very weak? Is there a little door open before me? Well, what does the heart of Christ do? If I have not denied His name, there are in His heart streams welling forth which He would have me drink. The temple of my God; the name of my God; the name of the city of my God; my new name; four things most precious to the Lord Jesus. How often we think of what is precious to ourselves, and not of what is precious to Him. Are there not things that are precious to Him? You are not much taught as a Christian if you do not know that, for one thing, you yourself are precious to His soul. He says: There are these things which those who know me well know how precious they are to me. Now, poor weak one, you who have the little door open before you, my sympathies flow out to you; I want to make these things yours.

"The temple of my God." If speaking of a scene of earthly worship the candlestick gives but little light: but what of the temple spoken of in the end of this book? "The Lord God Almighty and the Lamb are the temple of it"! And poor prodigals brought there to worship God! Is this a thought indifferent to the heart of the Lord Jesus? Ah, no! It is not one spot of the earth; but it is sinners saved by grace gathered round Himself, and God and the Lamb the temple; God and the Lamb all the power of worship.

Do you understand what heavenly worship is? It is the heart finding its joy in its admiration of God's dealings with itself as a poor sinner. God gives His Son! God gives His Spirit. Do you know what that admiration is? Do you know, as the little hymn says, what it is to be "lost in wonder, love and praise"? His heart has a fulness when all poor sinners are gathered round Him which will never be exhausted. "And he shall go no more out." Only a little while and then that morning without clouds; God and the Lamb, and ourselves fixedly there.

Another point comes before us with the thought of the pillar — the object of it; "I will write upon it the name of my God." I shall be there as a witness to God. It is more blessed to be witnesses to than witnesses of. Each saint will inside proclaim the name of God. The poor prodigal proclaimed his father's mercy in the house. When you and I are there, God will be able to say: See, here they all are — the very sheep that I picked up; the very same that I gathered; Stephen, Paul, all are here. None there, save the Lord Jesus, except as poor sinners saved by grace. He will be there as the One who went to the cross in perfect obedience; all others are there as saved by His grace, as washed in His blood. Only one Saviour, but many saved ones. Even now He is not ashamed to call us brethren; even now we know whose we are; then we shall be witnesses of it, and we shall witness to it, in the thought of which, as already said, there is something distinct.

"And I will write upon him the name of my God." A name in scripture always means manifestation. God's name expresses His character. He has made Himself known, not in creation, not in providence, but in redemption. The light is shining all around us, but is it merely that it may stop men's mouths? No, blessed be God! It is that it may bring us into His presence; this is why He has picked us up, all good-for-nothing in ourselves. And He will have us at last all gathered up there, not only as worshippers but as companions, as sons in the Father's house. Then He will say: My tabernacle is in these saints dwelling here.

The city is spoken of as the new Jerusalem. Jerusalem, the word means, will provide peace; Jehovah-Jireh-Shalom. There is a certain spot of the earth, that I have marked off for myself, where there shall be peace. As to the new Jerusalem, it really existed before the old, that is, in God's counsels. You will find that the foundation names of the city give you strings of glory connected with the Lord Jesus Christ. There are the twelve tribes of Israel, names of glory connected with Him; the same in the twelve apostles, who are connected with the heavenly form of government. The church does not form part of the plan of earth, but part of that for the heavenly man.

Now what is your inheritance? Can you say that nothing short of that which comes out from God is your desire? Christ's inheritance is a thing that is given to Him. There are two parts in it; one in heaven, the other on earth. The residence is twofold; it "cometh down out of heaven from my God." The blessed Lord Jesus cares for, prizes, what God has given Him; He cares about the city of His God; He says to the overcomer: Be of good cheer, you shall be made a pillar in the temple of my God; you shall bear the name of the city of my God.

"And I will write upon him my new name." A few words upon this; but I premise that I especially ask saints to judge what I say as to it. There are some truths, such as those connected with the mercy of God, of which I may say, This will judge you; but there are others as to which one feels responsibility in putting them before others, and of which one says, Judge ye what I say. It is His own new name. The name expresses manifestation. He was Jesus down here: He was the Son from everlasting to everlasting. He was here as the Lamb crucified in weakness; His glory here was that of being the perfect Servant; He had a right to a will, but He would not have one; from the cradle to the cross He was the manifestation, the expression, of the perfect dependent servant. And after He rose from the dead, He tarried on earth some time — forty days; but even then He did not put forth His power; He did not touch earthly glory. He said to His disciples: Patience is what you need; you must tarry at Jerusalem until the promise of the Father comes upon you. And then He ascended up on high. And He is still the manifestation of patience as He was then. His patience puts to shame the impatience of our hearts. We wish to snatch at a blessing. But if we want to be like Christ, we must be waiting in patience; just waiting till He says, Rise up. Is there no other poor sinner to save? What patience the Lord has! And that not merely as to waiting, but towards us. He is never irritable, whatever blunders His poor servants make; He is never impatient. And when the Father says to Him, Rise up, will it be as the crucified One? No, it will be as the anointed One; and then too He will be the Man of joy, as He has been the Man of sorrows. There will be no man's joy like Christ's joy. His song will rise above all ours. He will come forth then as the Prince of joy and gladness especially manifested, it will be His new name then. He was known as the suffering One; He is now known as the patient One; and He shall be known as the joy of His people when they meet in the Father's house for ever. You will be there, you who are overcomers, and you will have this new name. It is not that you will be there as an item; it is not that you will be able to say, I miss naught. Those are poor thoughts to have of glory. It is that you will be there as one in a circle, with One in the midst whose eye looks around and rests on you, and you will see that blessed eye full of joy; you will see it turn up to God and the Father, conscious of the joy, of the blessedness, of all that multitude; and you will hear Him say, All these brought nigh to Thee, my Father, by Myself. You will see the welling joy of the heart of the Lord Jesus Christ. Could He see a seat vacant? No, He could not. All must be there to satisfy His heart, He shall see of the travail of His soul and shall be satisfied. He must have the joy is a thought to my soul that is different to all else. Is it only that I want to be there? No; it is that I am wanted there. He will communicate to me the glory of His new name; He will make me conscious that the Father is satisfied. See, He will say, the riches of salvation embodied in this, in that poor sinner, saved by grace. If I am one of that crowd, will not my face glisten with joy to see His joy? To see His manifestation of joy? It will be upon me as He looks upon me when He sings in the midst of the great congregation, and how gladly will our lips take it up! No one ever prayed like Christ, no one will ever sing like Christ.

He puts these things before us that they may be strength for us by the way. You have got my word; you know my heart; then go forth boldly, for my strength is made perfect in weakness. In times of weakness He lets flow His comfort into our souls; makes us know that the spring of entire comfort is in Him. The Lord enable us to take up the thought of the Lord Jesus as presented here to each one who has an ear to hear. He gives large promises; He is a free He desires to communicate all His love.

A Letter

A Letter — 1846.

G. V. Wigram.

London, March 8th, 1846.

CBA12,742.

My Dear Brethren,

I have read a paper professing to be a reply to my letter of the 9th ultimo.

Its contents may be divided into three parts:

1st. Statements as to certain facts;

[which I only refer to, as the writer says. "silence gives consent." I could not subscribe to the correctness of these statements at all.]

2ndly. A moral portrait of myself.

[The saints will judge how far this is a caricature or not; may they and I derive all the benefit intended; the rest I leave with the Lord.]

3rdly. There is, what professes to be, a sufficient disposal of the matter of my letter. On this point alone I say a few words.

I am thankful for the appearance of the Tract, and consider it an answer to prayer, though much sorrowed by the views it states — for the author's sake, whom I love, and for whom I have prayed (God is my witness) how frequently! His conscience and mind I must leave where he describes them as being. To his own Master, and not to me, he is accountable: and the mercifulness of that Master, who has had such cause to know as I? But to you, beloved brethren, I would make a few remarks, chiefly in the form of questions.

Is the order which reigns in the tomb better than the confusion which oft attends the services of life?

You used to call the one man system of ministry a human invention — a theory systematizing evil, spite of its fair show in the flesh; and you used to own that liberty of ministry was God's system, in the abuse or careless use of which by man many evil effects might result. Which is worst, the deliberate sanction of systematized evil by willing union with it, or the unwilling connection with accidental evil, through failure against one's own will? Is it better to bear before man the shame of nakedness, and the reproach of the apostasy and ruin of the churches, or to daub with untempered mortar, and bear an appearance before man which is not true to the eyes of God?

Did you come into your present position merely by backing away from detailed evils, or as seeking to honour the personal presence of God, the Holy Ghost, as Christ's vicar on the earth?

Because you have not tongues and miracles, will you now deny that 1 Cor. 12 and 14 contain the principle (God's principle) for ministry — the Holy Ghost's directions for mutual edification? Will you set aside the Holy Ghost's present directions in the assembly, under a notion of ordinary and extraordinary operations, and leave the saints to the wretchedness of human preparations for ministry — for it really comes to that?

Are men to take the rule and oversight, and stop those whom you find to be godly edifiers, on the plea that preachers are God's ordinance for the good of souls?

Is "the ministry" (of God's word by whomsoever among you God may administer it) to be confounded with "the ministry" or clergy —  the church, a set of self-honourers who would make a class of these teachers, calling them a divine institution? Are Deacons synonymous with teachers, and are the joints and bands to be shut out from service in the public meetings? Was Paul received at Jerusalem first as an apostle, or as a brother?

And now, without meaning to measure, much less to condemn, any that may be among you, what are the peculiarities of your position — little as we may have met the responsibility of them?

God's system of the church was not clearly seen at the reformation. What was the movement in that day? It was the result of the Holy Ghost's testimony to the work of Christ as to atonement. What is the Divine movement peculiar to our days? It is the result of the Holy Ghost's testimony (to those who know atonement by Christ) to the person of Christ in the heavens, and to his works there now, and when he comes again. The movement in Luther's day included neither all nor only true Christians; nor, alas! does the movement in our day do so any more. But the personal presence of God the Holy Ghost, who came down here as Christ's vicar, when he went up into heaven, — and the abiding of this Person (not only Influence) for the care of the household of faith — together with his testimony as to what Christ is, and is doing, and is about to do, for us; this, to those to whom sovereign grace gives the knowledge of it, is a blessed, but solemn, responsibility. Men may murmur and rail at our short-comings: we know them, and would be humbled for them, and humbled for the murmuring too; yet much more humbled by reason of the blessedness of the portion God has thus shown to us. The movement resulting from the fresh setting forth of this truth (as to what Christ is, and is doing, and is about to do), by the Holy Ghost, is as much God's work, as was the setting up of justification by faith in Luther's day; and he who fights against either, fights against God. I do not say the results are to man of equal moment in the two cases. Pitiful selfishness, however, is it to put Christ out of the centre, and one's self and tender feelings in the centre, and then to measure things by their bearing on that precious self of one's own.

Brethren, among you are many godly and grave ones, who left John-Street and Islington Chapel, etc., because your stay there sanctioned evil — grieved the Holy Ghost: not because of accidental evils, but because God the Holy Ghost's authority could not be owned by you there. Is a Baptist system, or an Independent cause, less a sect or system now than it was seven years ago? Surely time has made no change. A sect is a sect, and heresy is heresy, whether found at Antioch, or London, or Plymouth.

Brethren! Satan is at work, trying, here as elsewhere. to find entrance for some shred of Romanism. And he is trying, too, by all the trouble and sifting, to drive back into the world. He would prefer your turning back to the ecclesiastical world; but if he cannot do that, then to the worldliness of domesticity and ease of circumstances. Watch and pray, lest ye fall in the temptation which tries you, and remember, there must also be heresies AMONG YOU, that they which are approved, may be made manifest.

Your Brother in the Lord,

G. V. Wigram.

The Good News of God's Purpose in the Apocalypse

The Good News of God's Purpose in the Apocalypse.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

Better gospel than can be gleaned from the Apocalypse I know not.

It is the book of the actings of God in power; in power for and by His Christ, in spite of man's and Satan's wickedness. The world, the flesh, and the Devil, with all His wiles, get ejected to make way for God (even the Father), for the Christ (who is the Son of the Father), and for the blessed Spirit (our Present Comforter). First. Christ comes in to look after the candlesticks He had set up in the churches to give light for God. Satan had again succeeded upon earth to show how little trustworthy man was; but Christ, in the midst of judgment remembers mercy, and separates each one that hath an ear to hear. No refuse fare is theirs; but stores as goodly as is their Saviour's own portion.

Then John, caught up into heaven, finds that notwithstanding all man's failure below, there is an all above that is secure, and the secret of the security is this; the Lamb upon the throne has power and title before the Lord God Almighty, to all that He reserves to Himself on the one hand and on the other hand, He has a heart and a mind to use all for His own, the poor broken people whose trust is in Him. The reserved book is taken by Him from the right hand of Him who sat upon the throne, and opened to John — to John, for us.

The first four seals tell of the stage of earth and man upon it — judgments reveal it. The fifth shows the housed-security of those who have suffered on it, and their now unhindered sympathy with the righteousness of God's judgments, and the graciousness of the sympathy to them as of the patience, for the sake of others, of Him who governs all. The sixth seal shows the moral state of man on earth. The injurious and blasphemers of God are ever dark enough in their suspicions of Him, to read Him according to what they themselves are to Him-ward.

A parenthesis, deep with meaning, follows. The church was housed already — that church which Israel never dreamed of, for it was the secret and the mystery of God. If she be housed — what next remains of the three great objects, "the Jews, the Gentiles, and the Church of God," but the Jews and the Gentiles? These are for earth, she was for heaven. True, and yet it is the Lord's prerogative to act as He wills — and here He shows how deeply He delights in mercy and in grace. Resurrection and heaven seem to go together. But the risen and ascended Lord has to rule on earth too. He will separate for resurrection from the earth whom He will. He will call a remnant. 144, 000 Jews — of the earthly kingdom 144,000 — sealed that they may go unscathed through the judgments. He will call likewise, and have an innumerable company out of every nation, kindred, tongue, and people. The ektromatal church (born out of season) may be the Bride, and those posthumous children may not be of it, but they shall be in resurrection to behold, and themselves to be witnesses of the heavenly divine grace of Him who is Head of His body, the church, King of Israel, and the Covenant of the Gentiles. And not till these have been shown in the seventh chapter, do we find the censer by which prayer had mounted up to heaven filled with fire and cast down to the earth, as the sign of judgments to begin upon earth.

What follows can hardly be justly appreciated without recalling the state of things when Christ left the earth, and thereupon set up a new witness. The Jews were under judgment, and had to ask leave of the representative of the Head of the image of Daniel — the Gentile dynasty — to murder the Messiah. This leave was freely given (by that which had a beast's heart), and even Herod and Pontius Pilate struck hands in friendship, making up an old quarrel in the murder of the Prince of life. That Prince of life, from heaven, sent down the Holy Ghost — power to sustain the testimony of His weak servants — to Jew or Gentile. The body in service is found, however, judged in the churches (Rev. 2 and 3 of this book), and, as we know, went on from bad to worse. Let any one that wishes to see the prophetic picture of it compare the sins of profession with the sins of the pagans. "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, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was." (2 Tim. 3: 1-9.) "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be. wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the women, burned in their lust one toward another: men with men working that which is unseemly and receiving in themselves that recompense of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them" (Rom. 1: 18-32).

Now, it is upon the three-ply knot of wickedness that God has to act, when judgment does begin. A Gordian knot in which Jewish iniquity, Gentile godlessness, and religious ungodliness are all found.

And even the maze is greater, for the two and the ten tribes are found to have different positions and different experiences in the last day; and, as to the Gentiles, not only does the image find its place and judgment, but also nations external to the prophetic earth (Gog and Magog, Tubal and Meshech and Rosh) come into question; while at the same time the religious corruption will not be merely what it ever has been, but Satan-inspired, and man-worshipping. Now, what would man do with such a mass, but reject it all in the lump; not so Christ: in the midst of judgment He for the churches remembers mercy, and in mercy He for others remembers judgment. To cut off the wicked from among the godly, and to take forth. the precious from among the vile, are two acts which, though differing, both tell of mercy as of judgment.

So when a cup of iniquity has been allowed to fill itself in a place that is consecrated, and the iniquity becomes so full that there is now no room for Christ, no answer from within to His name, heaven-sent judgments, in such a case, have still mercy in prospect. Now, such is the state of things and circumstances, supposed in these eighth and ninth chapters, Jews, Gentiles, and religious profession, are each of them upon territory in a place which Christ is to fill. None of them, at the time supposed, have room for Him, nor an ear to listen to Him. Heaven-sent judgments tell — not only God's estimate of the state — but, in this case, a claim over the place; and are the prelude to the introduction of Christ.

It is a great truth, little thought of, that if God meets any one, or comes into any place, He ever is what He is; that which comes under various circumstances out from God, to the parties or place, takes its form according to what the state of that place or party may be, and according to God's thoughts and plans about it.

In Revelation 8 and 9 we get judgments of a peculiar character. They are not the mere disciplinary acting of God in His moral government, these actings, as in the book of Esther, so assuming the routine character of the world's course, that it needed a simple faith to see God hidden in the course of events. Nor are they, again, as those judgments of the first four seals, in the sixth chapter, the chastening rod of God in plagues, kept in His own hand, as the sword, famine, and the pestilence. Nor are they the desolating, all-destroying blasts of His wrath, against what is being cast out from before Him as judged. They are awful judgments, telling that there is a righteous God who judges, judgments which turn the tide and current of man's wickedness, to accomplish the Lord's own purposes. And be it remembered, that man's forgetfulness of God, and of any titles in God, blots not out either God or His titles. He lives still, and He acts in spite of man's forgetfulness of Him as the Creator, as the God of Providence, God of heaven, and of the whole earth, etc.; and, when He will, He shows that He still holds man responsible; and He exercises judgment, upon a Nineveh, or upon an Egypt, upon all, as He wills.

In Revelation 10, God's claim to the land of promise is put in by the wonderful messenger there revealed — who is evidently the Lord Himself. That claim having once been put in, Jerusalem comes into question; and its strange moral state, and the strange moral state of the Gentiles, are brought to light in Revelation 11.

The chapter of the power and testimony of the two witnesses, evidently is not according to Paul and Peter's time and position, but according to that of Moses and Elias.

Precious, to the heart that loves Christ, the rejected man of sorrow; precious to the heart, that for His sake is willing to be rejected here below, is the plain evidence of this eleventh chapter, viz., that the very scenes of the suffering of Christ are remembered by God; and that, therefore, a time will come when on this earth, and, in that part of it, an irresistible testimony shall be raised for Him who, if Lord of heaven, is also Lord of earth too.

That which seems to me to be emphatically the gospel of the tenth and of the eleventh chapters, is this; that however wicked the nation Israel might be, and however much Satan might have been permitted, on account of Israel's sins, to get the land into his possession, and (their sins having separated between themselves and God) even to fill the land (which should have been full of God's displays and testimonies for Himself, amid a feeble but dependent and obedient people) with all sorts of wickedness; — still, notwithstanding all this, the rightful Heir had the title to the land. And, if Israel knew not how to hold their land and welcome their King to it, their King was recognised on high, as worthy to take the land — and to judge His enemies in it, in order that He might gather back, in grace, the very nation that rejected Him, to the very land where they rejected Him. The title deed, and the counsel about the land, an a about Jerusalem, had Christ Himself as their object, and, primarily, Him alone, who, though God, would dwell with men.

This peculiar place of the seed of the woman in the divine mind, plans, and counsels — this way, that a title stands good in Him for Himself, and for those whom grace may take out from among the rebellious; this germinating of power to the establishing and making good of Christ's titles and claims, in spite of everything, is of the very essence of the Gospel, is the very gospel of God's power itself — "The seed of the woman shall bruise the serpent's head."

And to any soul that knows the murderous, lying, cruel character of Satan — the fretting, vexing, character of sin in itself — and the awfulness of being in opposition to God — the truth that God does mean to prepare scenes in which His own power and name will have full sway — and all that cannot yield subjection or amalgate therewith, be for ever excluded — is good tidings of great joy, and as a pleasant land of rest, though seen in the distance, from the midst of a roaring, tumultuous ocean.

Well, this is seen, and the machinery connected with it, in the eleventh chapter. Jerusalem on earth is claimed by the Lord, as a place of testimony for Himself, claimed against all the powers of darkness; and the testimony made good: for who can withstand God? The testimony closes in death, however, and in the partial triumph of the adversary. But Death and Resurrection are God's way of acting; and the witnesses, raised, ascend up into heaven — their enemies beholding — and a judgment from God follows.

The kingdoms of this world are about to become the kingdom of our Lord and of His Christ — the joy of heaven sounds out (and well it may), and the security of all blessing is shown — the ark of the covenant is shown in heaven. All is secure then in the highest. God and His Christ are there — the purpose to bless is sure in the temple in heaven — and the time is come!

But if the spring is full of living water — if the full power of God's delight in His anointed Son is ready to show itself forth in a kingdom and glory — what of the channels through which this glory is to flow? What of the places into which it is to flow? On earth all is evil, because Satan has power, but the power of Satan is that he has a place in the heavenlies above the earthly range of things. The heavenlies are cleared out in the twelfth chapter — and principalities and powers of evil shall never again hold them in possession. And is there no good news, no joy in the thought, that this citadel of the adversary's power shall be cleared out by Him who is above the adversary, and who is our Lord and our God, and that He shall take possession of the place with us?

Revelation 12 is the explanation of many a sorrow, and many a difficulty now — for it shows us where the adversary is, and what he is doing, But this same chapter gives us the power to rejoice, for it shows more clearly than any other portion of the coming doom and downfall of him that opposes us.

Cast out from heaven, his wrath is all the hotter upon earth — but all his rage works TOGETHER with the all things, to show how God acts, and how He can turn even the adversaries' rage to His own glory.

Evil may be hurried on, with fearful rapidity, by Satan — but God uses all the sorrow to work out Israel's repentance; and, even before that is accomplished, he works out, from the ranks of Satan, a mass of Jews and a mass of Gentiles — forced out by the very pressure of evil — but forced out to find God! Oh His ways are perfect, and He works from Himself!

There are those of all kindreds, tongues, and nations, who suffer for Him, Rev. 13: 7-10, and Rev. 20: 4.

And there are on the Mount Sion (Rev. 14) 144,000 with the Lamb, having His Father's name written upon their foreheads. How touchingly is the joy in heaven here described! verses 2, 3. And have not our hearts the foretaste of the blessing?

Verse 6, The everlasting Gospel.

Verse 8, The announcement Babylon is fallen.

Verse 9, The warning to separateness from the beast, his image and mark.

Verse 13, The blessedness of the dead.

Verse 14, The Son of Man come for the harvest.

And verse 17, Another angel for the vintage.

Triumph over evil must be divine to be real. If the flesh or fleshly energy attempt it in any of us — success there cannot be. But who is in the Spirit and cannot see how the destruction of evil is God's glory, and how His grace shines out in His giving man to participate with Him. The seven angels with the seven last plagues, which fill up the wrath of God are seen; but at the same time (all joy in the thought!), those that had gotten the victory over the beast and his image and his mark. Faith is victorious ere God in judgment removes the evil with which faith had to contend. These victors stand on the sea of glass, having the harps of God; and they praise and magnify the Lord God Almighty. Who more fit to do so than those who through Him and His grace had overcome the evil? They have judged and overcome the evil before God sweeps it away. They have vindicated God in what He does. The full connection of these plagues with God is shown (Rev. 15: 5-8), and the judgments roll on through Revelation 16 on the circumstances and places of evil.

And are our hearts and souls so possessed by the power of God, that we overcome daily and practically all that which God is about to judge? Happy he who can thus say, "To me to live is Christ."

Babylon's iniquity as the great whore, and her judgment (Rev. 17) and Babylon as a city (Rev. 18), both the abomination of God, are shown and judged. And is it not joy to know that all the nets by which Satan has ensnared souls, all deceitful appearances, all the confusion of flesh with spirit, all the spiritual wickednesses shall be openly judged of God, and that the world and the flesh shall come shortly into judgment here below, God will then and thus justify, not only Himself, but every faithful act of the weakest saint, who may have had to take forth the precious from the vile, and been counted a fool for not living in Sodom. Surely there is joy both in the thought of God's destroying all Satan's network, and the very traps with which he now catches souls. With those at least to whom the snare is broken, and who are escaped, with them there can be no desire that God should deal gently with that which they have judged. And when Babylon the whore, Babylon the city, is judged, where shall we be the while?

Revelation 19. Heaven thrills with joy when the news is heard on high. "And I heard as it were the voice of a great multitude, and. as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to Him: for the marriage of the Lamb is come, and His wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And He saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy" (Rev. 19: 6-10). Such fruition of joy lies before us!

But all is not yet done. For if the nests of iniquity are destroyed — if the framework, religious and civil, of evil is destroyed, the heads still remain and the root too.

The King of kings and Lord of lords comes forth. The armies of earth are gathered against Him. The beast is taken and the false prophet; and both are cast alive into a lake of fire burning with brimstone. And the remnant are slain. The heads and body of evil are thus set aside. How feeble is man, even when set on and backed by Satan, when he comes into collision with God.

Revelation 20. The ROOT of the evil, Satan, is then seized and bound for a thousand years. Then follows the display of God's spoils taken from Satan. "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years" (Rev. 20: 4).

This is the first resurrection. Those who in the time of God's patience had, through grace and by faith and the Spirit overcome the evil, must be set forth as reigning with Christ a thousand years.

But the earth, which will witness their glory — and the men of it (though evil be banished all around during its continuance) will not be perfect. The creature, if left to itself, is but a creature still. Divine wisdom appoints a last trial of man. Satan is let loose for a little season, and there are those that take part with him.

Blessings and good government will not change man: — it is peace to our hearts to know that our springs lie higher up than in any creature-ground — even in God Himself. The fallibility of man, in the best circumstances, is never more forcibly shown out than in that which closes the millennium — nowhere more powerfully taught the blessedness of being able to say, All our springs are in Thee."

The general resurrection leads to the judgment of man's doings — as the first resurrection had been the just judgment of God as to the worthiness of Christ, a display of the fruits of God's re deeming love acting from itself for men through Christ.

The post-millennial blessing, Rev. 21: 1-8, and the detailed blessedness of the millennial glory, Rev. 21: 8. — 22: 6, need no comment.

The close, Rev. 22: 7-21, is solemn, but blessed.

No portion of the word more thoroughly shows the value of our all being "from," "through," and "to" God, and God alone — none more calculated to strike confusion upon the thought of self holding the place of spring, channel, or end (which is the religion of fallen humanity); none better fitted to act as a purge on the soul where a mixture of God and man may still be found.

An Appeal to Saints that remain still in Bethesda and Salem,

An Appeal to Saints that remain still in Bethesda and Salem,

as to certain bad doctrine.

G. V. Wigram.

1848.

Publisher: J. K. Campbell.

(CBA3)

The feelings of the Lord Jesus Christ in heaven, are as acute as — and a great deal more worthy of consideration than — those of any friend on earth.

His person has been disparaged; the faith of His people has been corrupted: woe is me, if I know this and am silent!

Contents.

1. — God's gospel is (folly to the world, but) good news to the believer.

2. — There is a difference between one who is feeble in the faith, and one who is a destroyer of the foundations of faith. Our conduct must be different to the two. Every statement which touches foundation truth must be denounced, let the person be who or what he may.

3. — Objectionable statements.

Connection of each and every saint in Bethesda and Salem with one of them.

4. — Explanation of the statement.

1. Forasmuch as "faith is the substance of things hoped for, the evidence of things not seen" (Heb. 11: 1), and is in demonstration of the Spirit and in (divine) power . . . . there is, therefore, fellowship of thought between God and the believer. For there is unity in the truth; and but one gospel is known in heaven. As to the world, it is written: "If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. . . . For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

God hath shined into our hearts .... the knowledge of the glory of God in the face of Jesus Christ. Mark, here, the unity of truth — that which is the precious brilliancy of God's grace .... shines into the hearts of us who believe.

In detail this may be seen everywhere in Scripture. Thus, Matt. 1: 20, the Lord teaches Joseph, in a dream, to call a babe (who should be born of one whom human thoughts would have put away privily) JESUS; for He shall save His people from their sins: and to know Him as Emmanuel, God with us.

Thus, also, in the very question of salvation — the chief cornerstone, to the Lord PRECIOUS (to the world a stumblingstone and a rock of offence), is to them that believe precious.

Thus, too, the one whom God thought of men alone "worthy to be searched after, though unsearchable, the Lord of all, to whom every knee should bow," Jesus — the God-man — Him Saul despised, and was mad against his name. But when grace reached him — "Who art thou, Lord?" and "What wilt thou have me to do?" told of the sympathy he had with the divine mind.

I shall not stop here to remark, at length, upon the divine power, or on the renewed nature, or on the difference between the Divine estimate into which we are led, and the personal affections of our hearts as men, which all have their respective places in connexion with the subject.

2. When faith is simple, and the power of the Spirit put forth in the application of truth great — as in Paul's case — the progress may be rapid, both into truth, and into the discovery of what we ourselves are. On the other hand, when faith is feeble, and when the gospel has been diluted and corrupted by man, and when, through man's wickedness, the Spirit though acting to save souls for eternal glory does little to make good a present testimony, the progress may be slow, and the consciousness of the precious truth that "faith's estimate" is purely and only according to "God's estimate" may be feeble and little.

Again, Caleb and Joshua had to wander with Israel; and the faithful servant of the Lord now will find that he has to endure much by reason of the failure of the people among whom he walks, and by reason of their little faith. And truly he that will be as a nursing mother will find his need of tender long-suffering with them that are of little faith, and with the feeble-minded.

How low saints are sunk, how beclouded the testimony of the gospel has been, and how uninstructed the children of God are, few of us, I believe, know. With such a state the utmost patience is needed, and should be exercised.

But there is another and a very different state from this sometimes met with; a state, not of persons unskilful in the word, who mistake one thing for another, and have to learn better, but which is found in connection with high profession of knowledge, in teachers — a condition of soul which does not so much show itself in hindering the progress of the person's own self, as in sapping the very foundations of the faith of others. As to such, the word of the living God to us would rather seem to be (Rev. 2: 2): "I know .... thy patience, and how thou canst not bear them that are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars."

Such a one, in our own day, in the worst form of it, is the unhappy Mr. Newton, who, in a former book, exalted the church to "omnipotence," "omniscience," and "omnipresence;" and, in his later tracts, degrades the Lord's Christ into the place of an unbeliever: denying that he had any acceptable relationship to God in his work here below.* A blasphemer and a heretic are hard and awful names for any man, however much an individual may have done to earn and maintain them as his own.

*See "Remarks," by J. N. Darby, on "A Letter on subjects connected with the Lord's Humanity." Oct. 1848.

The great evil of these tracts of Mr. Newton's is, not merely that they have led many naturally intelligent persons, who trusted to their own understanding, into the same blasphemies, but, what is worse (to my own mind, at least), they have been lent and re-lent among the poor, and statements partially agreeing with them made by others before the simple. The effect is, that the souls of many have had the dew of grace removed, the bloom of the ripening fruit (which no man can restore) fingered away; and the blessed Lord, who was to many a poor one enshrined as a beloved object of worship, lost that place in the soul, at all events for the time present, while his person (which no one knoweth save the Father) has become the subject of a speculative analysis and anatomy in conversation, which must sicken those that love, and alarm those that worship Him, and love his flock.

It is a very different thing, I am aware, to be set in the service of Satan as one of his, and to fall for a season into acts and words which subserve him. But the question of the person, or his character and service, must be dropped sometimes. The words of Paul (Gal. 1: 8, 9) are distinct: "Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let ( ) be accursed. As we said before, so say I now again, If any preach any other gospel unto you than that ye have received, let ( ) be accursed" — whether the "let be accursed' apply to the person or to the doctrine taught, and sometimes it might be one, and sometimes the other.

Now, I cannot hold myself guiltless before God or his saints, unless I raise my voice concerning statements made by Henry Craik, co-labourer with George Müller, in Bristol. And to whom shall I better appeal than to the congregation of which he forms a part in Bristol. I do not accuse himself of being a blasphemer or a heretic; I hope better things. But I do challenge his statements as blasphemous and heretical.*

*A brother pressed upon me not to touch this case, because of H. Craik's great grace and services. I have no sympathy with this principle at all: it really amounts to this, that I am to sanction Satan because of God.

3. The statement I lay before them, as in the presence of God, for judgment is the following:-

"The ark was formed of shittim wood: the hard, sweet-smelling acacia of the wilderness. The tree from which the sacred chest was made, had grown up and been nourished by the rain and sunshine that sometimes cheered the wastes of the desert; so Jesus, as to his humanity, grew up in the wilderness. He was as a root out of a dry ground.† He breathed the same air, and was nourished by the same food, by which mere creatures are sustained. The winds of this desert world blew around Him, and as the tender sapling gradually grows to maturity of height and vigour,  - so Jesus advanced through the several stages of infancy, childhood, and youth, to a state of maturity in age and stature. The acacia wood is said to have great power of resisting the inroads of corruption and decay; so the humanity of the Lord Jesus was free from the slightest taint of moral evil, and his body was preserved from all taint, even of external corruption." — "Pastoral Letters," 2nd Edit. pp. 92, 93.

†The italics are mine throughout.

And I pray the congregation to observe how entirely the whole work connected with Mr. Craik, in Bristol, and each of themselves in particular, has been involved in and committed to this statement.

On Sunday, the 25th of June, was read at each of the three places of meeting this notice.

"It is intended, the Lord willing, to have an especial meeting of all the brethren and sisters in communion, next Thursday evening at Bethesda, at seven o'clock, at which explanations will be given relative to the printed letter of our brother, Mr. Alexander. All the brethren and sisters are especially requested to be present. The usual meeting at Salem will be given up that evening."

On Thursday June 29, and on Monday, July 3, 1848, was read at Bethesda, to the meeting so convened, a paper signed by H. Craik; G. Müller; J. H. Hale; C. Brown; E. Stanley; E. Feltham; J. Withy; S. Butler; J. Meredith; Rt. Aitcheson.

In that paper it is stated —

"We feel it of the deepest importance for relieving the disquietude of mind, naturally occasioned by our brother's letter, explicitly to state that the views relative to the person of our blessed Lord held by those who for sixteen years have been occupied in teaching the word amongst you are unchanged. The truths relative to the divinity of His person — the sinlessness of His nature and, the perfection of His sacrifice .... are, through the grace of God, those which we still maintain."

And toward the end it is added —

"One of those who have been ministering among you from the beginning, feels it a matter of deep thankfulness to God, that so long ago as in the year 1835 (Pastoral Letters by H. Craik), he committed to writing and subsequently printed what he had learned from the scriptures of truth, relative to the meaning of that inspired declaration. 'The word was made flesh'. He would affectionately refer any whose minds may be now disquieted, to what he then wrote and was afterwards led to publish." So far Mr. Craik. Then the ten: — "If there be heresy in the simple statements contained in the letters alluded to, LET IT BE POINTED OUT; if not, let all who are interested in the matter know, that we continue unto the present day 'speaking the same things.'"

Now here the ten (workmen or labourers among you) labouring to quiet your minds from all fear, throw out in your presence a broad challenge* to any owe. I accept the challenge and answer as before you.

*I cannot quote from this paper without stating the shock it produced, as a whole, upon my soul, as I am persuaded it would upon every right-minded person who knew the facts of the case. Moreover, in the declaration of incompetency to judge which it contains, it really casts off the name of church of Christ; for the very being of the church of Christ hangs upon separation from evil; and, if you are part of the church, the Holy Ghost is in your midst, and each separate believer among you has an unction from the Holy One, and ye know all things (read 1 John 2: 18-27; and 1 Cor. 2: 15). I cannot bring myself to express in detail my indignation at some things in it. I do not believe any of the ten are to be charged with madness or with this wickedness, but that it is a part of Plymouth delusion.

And now, in premising, I must state, beloved brethren, that it was painful to me to be written to from Bristol some months ago.

"He (Mr. Craik), said with great warmth the other day, that J. N. D. and his followers made too much of the humanity of the Lord Jesus, and that he believed if the Lord had not been crucified he would have lived to be a shrivelled old man, and have died a natural death."

It was painful to hear, on coming here, that Mr. Craik had said something like this, that if the Lord had taken arsenic he would have died. It was intensely painful to find it argued by one, that had he fallen into the water he must have been drowned; — and by another, that had he been stabbed at any time, he would have died, etc., etc.

Great grief it was to find such topics in discussion among many in Bethesda; great sorrow to find some puzzled; and great indignation to find some accrediting and vindicating the blasphemy.

Still I might have been prevented making any appeal, but for the above challenge on the one hand, and the unhappy quotation on the other. Let him that thinketh he standeth take heed — it is a dangerous thing to boast of orthodoxy, and an act either of madness, wickedness, or delusion, to stake my soundness on another man's confession; but here it is, and that by the ten labourers of Bethesda, before the congregations of Bethesda and Salem.

The preface states, that the original edition was in November, 1837. This, whence I quote, July, 1848, i.e. after your first meeting in Bethesda, which was June 29th. Two letters are added in this edition, one dated 1838, and the second, June 5th, 1848.*

*This, supposing the rest of the letters are sound, makes the error very remarkable. If it be used to exonerate the nine, it only the more inculpates H. C., and those of the nine (as G. Müller), who may have given away the book . . . as a specimen of orthodoxy.

4. And now to the statement itself. It grieves me to compare; yet I was pained at the expression p. 92.

"I can hardly describe ... the joyous feeling that came over me, when, while alone this morning.... there DARTED into my mind" etc. Mr. Newton's prophetic system I have been told, came just in the same way; and, as it is easy to see, it is his prophetic theory which has led him into both his new church constitution and his statements about the person of Christ, which entirely subvert individual salvation.

Now turn to Isaiah 53.

1. "Who hath believed our report? and to whom is the arm of the Lord revealed?"

2. "For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him."*

*Who hath believed our report;

And to whom hath the arm of JEHOVAH been manifested?

For he groweth up in their sight like a tender sucker;

And like a root from a thirsty soil;

He hath no form, nor any beauty, that we should regard Him;

Nor is His countenance such that we should desire Him. —  LOWTH.

Surely this second verse describes neither what the Lord was in himself (whether his person, as God manifest in the flesh, or his human form is thought of) nor faith's estimate of him; but that which he would, appear to the Jewish unbelieving people to be.

Ask any believer you meet with, — "To whom was it true, of Christ, that he was 'as a root out of a dry ground,' having 'no form nor comeliness,' whether to the believer or the unbeliever?" and I am sure the answer would be one, — at least from every unsophisticated soul, — "To the wicked ungodly world, and to it alone, is Christ 'as a root out of a dry ground.'" And if we come to facts — we see in such a one as the woman of Samaria, the double expression. First, while in nature and unbelief, she thought Him, in whose presence she found herself by the well of Sychar, to be a  weary way-worn, inconsistent Jew, with whom she might have a little light and idle gossip; here he was as a root out of a dry ground: but secondly, when grace had touched her heart through faith,  -  "Come," said she to all her fellow citizens, "[and] see a man that told me all things that ever I did, Is not this the Christ?" Here He was as the fairest among ten thousand, and the altogether lovely. The One, mark it, for whose fame's sake, she would risk her own name and honour among her people. Christ had laid her conscience with all its sins bare to her, she had no good name to vindicate; but could speak for Him and Him alone.

In connection with the same One, when a babe, murder was in Herod's heart, and treachery under his tongue; and self-complacent expositions flowed from the lips of the chief priests and scribes — but enquiring, seeking wonder, and service, led the poor shepherds, who had caught the sound of heaven's thoughts about the babe, and the Magi too. To whether of the twain was he *"as a root out of a dry ground?" Surely to the former class, and not to the latter.

*Some ask, Is not this Scripture? If so, what the harm of applying it to Christ? "He hath a devil, and is mad, why hear ye him?" is also Scripture; but, God forbid that I should therefore apply it to my Lord as an expression of my thoughts of Him, as some did.

"We have left all to follow thee!" "Let us also go and die with him!" were, while he was on earth, the testimony of faith towards him  - and "My Lord and my God," and prostration in worship before his feet (which he refused not as did Peter), were the consistent, harmonious acts.

"Is not this the carpenter's son? Is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us?" Matt 13: 55. And (Mark 6: 3.) "Is not this the carpenter, the son of Mary," etc., etc., was the language of those to whom He was as "a root out of a dry ground," etc., etc.

The evil of a believer's applying this clause to Christ, as his own estimate of him, is this, that it is a declaration that Christ was in himself that which God said he would appear, to a wicked gainsaying generation of Jews, to be. And, thus it degrades Christ down to the position — not merely of an unbeliever — but (as will be plain to every Christian) of an impostor. For Christ was either God over all blessed for ever, or the most wicked impostor that ever trod the earth. There is no medium place.

THIS WAS THE SEED OF MR. NEWTON'S ERROR.

But there is another evil, and a very great one in the statement - and that is, that where scripture says HE, referring to the person of the Christ, God manifest in the flesh, the statement says, "his humanity." Observe, it is not said His form as a man, or in appearance as a man; but his humanity. Faith says of Jesus "that Holy thing," and there seems to me no sense in saying the humanity of the Lord was like a tender plant (or sucker, shooting up at the side of a tree), and as a root out of a dry ground. His humanity was that of God manifest in the flesh. Such an expression could not rightly mean, that, instead of being of strong constitution and noble form, and in circumstances of kingly glory, he was of feeble constitution and ill-developed form, and in poverty of circumstances, etc., because His humanity was something more than that — He was not born as I was — "Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel," (Matt. 1: 23.) "and the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, also, that Holy thing which shall be born of thee shall be called the Son of God" (Luke 1: 35.) The seed of the woman indeed, partaker of flesh and blood, yet Satan had nothing in him; He was holy, harmless, undefiled, separate from sinners  - His was the humanity of the eternal Son. The only sense I can make of it, is by a division of the person of the Christ; and from this my soul, as I trust that of every godly saint, shrinks. I dare not divide the one person into two.

Such was the root of Mr. Newton's error.

Of the heart and its affections; of the mind and all its creditable thoughts, of Henry Craik, — I still desire to hope better things than that the Nazarene, in any part of his earthly career, would have been "as a root out of a dry ground." Does he not know him there as the Alpha and Omega? — the first and the last? — the beginning and the ending? And would he not gladly have seen the wife of his heart washing His feet with tears, and wiping them with the hairs of her head — and hailed it too as a high honour for her? But this hope, (may I not say) this persuasion, of better things may not lead me to admit or sanction the naughty word, or truant sentence. The sentence is calculated to encourage the souls of the simple in evil speculations, — as his words, unguarded words, have done already; and I would rather see him indignantly burn off the hand which wrote those words, in flames kindled by the pages on which it is printed, than lazily and carelessly allow the flock to be corrupted, and the name and honour of the Lord spoken against.

Having admitted such a word  -  no wonder if such a one could be looked upon, and spoken about, as being identical with, because holding a place identical with, his own creatures. Thus —

"He breathed the same air, and was nourished by the same food by which mere creatures are sustained. The winds of this desert world blew around Him; and as the tender sapling gradually grows to maturity of height and vigour, so Jesus advanced through the several stages of infancy, childhood and youth, to a state of maturity in age and stature."

That the Lord was perfectly a man; debtor to all the tender sympathies of His virgin mother, advanced through the several stages of infancy, childhood and youth, to a state of maturity in age and stature, is quite true; but more is suggested to the mind here than this.

In circumstance he might be like a mere man; and the very circumstances of man were his: but He, Himself was not to, or in his circumstances, like any mere man, man though he was; Son of David, and of the seed of Abraham as pertaining to the flesh.

The tree was dependant upon and subject to the laws of nature. It was dependant for life upon a will above it; it had no power to lay down or take up that life; without moisture and nourishment it would have withered, and without air purified by the storm; or, if torn by the storm too mighty for itself, it would have been destroyed. Such in no respect was the Lord; and I cannot admit that such was his humanity, because in admitting that, I admit the division of His person into twain.

Was the Lord dependant upon any thing of the kind? Most surely not.

Leprosy defiled him not; he walked on the waters; parted the loaves and fish among thousands; called the dead and was obeyed by them; had power to lay down his life, and of himself had power also to take it again.

The question of who he was being in the thoughts, the wonder of wonders was not the shining forth of his glory, but the hiding of it; and the laying down of His life upon the cross.

I cannot but feel that the connection of this sentence with the sentences recorded p. 8, and a conversation reported to have been held between Mr. Code and Miss Hill in the presence of Mr. Müller, H. Craik and Mr. Groves, about Micah 6, justifies my demanding for the saints' sake an explanation from Mr. Craik (I might add, his non-condemnation of Mr. Newton's doctrine); for this is the branch of Mr. Newton's error.

But, again:-

"The acacia wood is said to have great power of resisting the inroads of corruption and decay; so the humanity of the Lord Jesus was free from the slightest taint of moral evil, and his body was preserved from all taint, even of external corruption."

The acacia had an inward virtue wherewith to throw off the inroads of corruption and decay. No such virtue is here, however, ascribed to the Lord. All that is said, is that there was not the slightest taint; — "his body was preserved from all taint;" — actual freedom, from taint is asserted;  - preservation from all taint is admitted here, but no inward salt — nothing which made taint or external corruption altogether impossible.

And with that unhappy speech in memory, that, if the Lord had lived long enough, he would have become a shrivelled old man and died a natural death; and again, that word about poisoning through arsenic, I have a right to ask and to be plainly answered, Were there, on the Lord's body, any inroads of corruption or decay?

Mr. Newton has charged loathsome disease, and bodily sicknesses, and the proper experiences of an unconverted elect soul (i.e. I suppose the expectations of damnation)  - awful blasphemy! — upon Christ? Mr. Craik's words may mean, and naturally suggest, a great deal that is similar.

And what is meant by "taint of MORAL evil"? "The humanity of the Lord Jesus was free from the slightest taint of moral evil." Was it not free from all taint, or only free from taint of moral evil?

And again, What is meant by His body being preserved from all taint, even of external corruption?

For it must be remembered that Mr. Craik has made very light of Mr. Newton's errors; nay, has been understood to approve Mr. Newton's last tract; and that the statements of the two approximate; — and also, that Mr. Craik is a scholar who writes not his thoughts, like some, in careless, ill-chosen words.

Was there any danger of internal or external corruption; and what is meant by "was preserved"?

And did evil (though not moral) taint any part of his humanity; although his body was preserved from external corruption?

The fruits of his system. so blasphemous against the Lord's person, have been stated and vindicated by Mr. Newton, in terms too near and kindred to Mr. Craik's, for a simple mind to be satisfied without explanation. Mr. Craik's words do awaken the very same thoughts which Mr. Newton's assert.

It is a happy thing to receive the testimony of Scripture; and I would that the saints had been satisfied with these three shields.

"No man (one) knoweth the Son, but the Father." Matt. 11: 27.

"Therefore doth my Father love me, because I lay down my life that I might take it again. No man (one) taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." (John 10: 17, 18).

"Whom God has raised up, having loosed the pains of death: because it was NOT POSSIBLE that he should be holden of it. . . . Moreover, My flesh shall rest in hope: because Thou wilt not leave my soul in hell; neither wilt Thou suffer thine Holy One to see corruption" (Acts 2: 24-27.)

It is one thing to attempt to explain the person of the Lord; and it is another to bring forward, as I have, feebly enough, done, passages which detect and condemn statements made.

When the flesh is at work, prying curiosity passes the limits of faith; and as in the days of the heresy of Irving, so in these of the heresy of Newton, the simple saints, where there is not watchfulness, are unsuspectingly led away into evil.

Mr. Newton's error originated thus; so it seems to me:- Supposing that the Lord would stand in relationship or association with Israel as such, in its unconverted condition, he had to make the Lord to be one who would be capable of relationship, sympathies, and experiences similar to those of unconverted Jews. This, in reality, required the Lord to be degraded into an unbeliever. In Godhead this could not be; so, unconsciously perhaps, the person was divided, and the manhood was to be looked upon as so — 1st, by relationship; and when looked at so (separate as it must be from the person of the Christ), no wonder if it was stated that He was so too; — 2ndly, in providential connections;  - and 3rdly, in essential constitution.

If the estimate of unbelief is that which holds my mind: Christ will be degraded — the unity of His person forgotten  - wrong things said about Him as a man  - such as, that he was as a root out of a dry ground; and then, it is easy enough to see how unconsciously he is looked upon as having been dependent upon what man was dependent, and in person like a mere man.

In conclusion, I will only say, that the state of many minds in the congregation. — the far and wide spread report of Mr. C.'s sayings  - the strange way the good of Mr. N.'s blasphemous Tracts is spoken of by Bethesda saints  - the positive refusal of Bethesda to judge the evil in the paper of the ten  - the challenge by the ten before the congregation upon the gage of Mr. Craik's published book makes my present Tract, painful as it is, imperatively necessary. That there are those more competent to write, I admit; that there are those (as Mr. Code) on whom an obligation rests to do so, I believe; but, poor thing as I am, if the glory of the Lord and the warning of His lambs requires it, I will do it.

I only add. that I cherish still thoughts of affection to Mr. Craik himself for his former work's sake, though his words and acting at this present time are to be blamed, and utterly condemned. So far from over-stating my evidence of the evil, I have kept back very important and leading points, which might have been adduced.

G. V. WIGRAM.

Bristol, Monday Afternoon, 30th Oct. 1848.

I had written Upon this NOT TO BE SOLD; and had proposed only printing a few copies for the congregation in Bethesda. The step taken by Messrs. Craik and Müller at the Church Meeting, on Monday night, at Bethesda, makes such a course needless.

I would add, as to R. Chapman, one word. He has lulled many who were awakening (as to the danger of the doctrine) in Bethesda, asleep again. His conduct on Monday was just what might have been expected —  a man of God, when off God's ground, can do nothing but mischief  - it will not turn to his honour. He has strengthened Mr. Müller in his course of self-vindication; and yet he knows very well that all that was said about fears and warnings, as to my unsoundness about the Humanity of the Lord, is the very same thing Mr. Newton and Compton-street spread far and wide of him (aye, and one in Bethesda too said it); and yet he was silent hereon.

To Brethren generally, I shall say a word as to the why we have been allowed to have this last and most overwhelming wave of sorrow; viz. — Bethesda's failure. The Lord has been dishonored, and His Spirit grieved by the hateful comparison many of you have made of "The evil at Plymouth" and "details connected with the mode in which it was attacked, and through mercy arrested." The Lord gave deliverance in Sampson's day from the Philistines; — there was much in Sampson reprehensible; and so, in their several deliverances, it was the case with each of the Judges. But this was the Lord's testimony against THE LOW ESTATE OF HIS PEOPLE; and had any of them seen that which was reprehensible in the deliverer, and, instead of mourning for Israel's low estate, only blamed the deliverer, or compared the evil of the deliverer with the evil of the oppressor, he would have been really despising God, and refusing to bear his own shame. As a Jew, I would have abhorred from the bottom of my soul, the fault David's brothers, or Saul, found with him; and cursed, in the name of the Lord, any compassion expressed in Israel for the fallen Goliath. As a Christian when Christ is slandered, I desire not to be unruffled in feeling. If Paul had been coarse and rough in rebuking Peter, no godly heart ought to have compared that ungentlemanliness with the compromise of the Gospel by Peter; and if, in cutting off a false brother unawares brought in, Luther had used coarse language; alas! for the man who felt that, rather than the Lord's mercy in giving the energy to Luther; and woe to those, whose hearts were in that state, that they could see in the zeal for Christ and His sheep, merciless conduct against the heretic. Christ was slandered and blasphemed;  - a delivering testimony (say with much about it, in itself reprehensible, which was a proof of the general state of declension) was raised. Some, when snatched out of the fire, complained of being roughly dealt with. Brethren forgot Christ and the flock, and joined, some only in this complaint; but some have also added on to it sympathy for the slanderer of Christ and the injurer of His flock, that Mr. N. too should have been so rudely dealt with! And God has sent us chastisement through Bethesda. For one, I accept it at the Lord's hand, and wait delivering grace for my Brethren.

They that are Christ's at His Coming

They that are Christ's at His Coming.

G.V. Wigram.

What a scene of indescribable glory that will be, when the Lord Himself will descend to gather His redeemed to the home He has prepared for them!

What a moment of supreme delight, when at the shout, the voice of the archangel, and the trump of God, in a moment, in the twinkling of an eye, His sleeping saints raised, and living saints changed, "shall be caught up to meet the Lord in the air, and so shall they ever be with the Lord!"

All the hosts of the redeemed will be marshalled there, in bodies of glory, instinct with divine life; the saints of old, who on the faith of a promise were worshippers, pilgrims, strangers; — those to whose faith dens and caves bore witness; "of whom the world was not worthy"; the elders and just men, who "died in faith, not having received the promise," will be there; Abraham, Isaac, and Jacob"; "Noah, Daniel, and Job"; "Moses and Elias," will be there; Abel and the long line of martyrs; Aaron and the Lord's priests; Samuel and the Lord's prophets; David and the men of faith, who sat on his throne; all God's renowned ones, the perfected just, shall stand in that scene for which they in faith waited.

"The church of the first-born ones," as the bride prepared for her Lord, will take her place there; all down to the last reborn soul, who shall form the completion of the mystery. She, too, will recount, her worthies on that morning, the many who have stood forth in other days, and who stand forth in our own day, as the witnesses of God's truth, and the heralds of God's salvation, all shall ascend together, and swell the countless multitude of Christ's own — shall take their place in their respective glories — "every man in his own order" — star differing from star in glory, and each reflecting the image of Jesus.

There will be seats in the Kingdom; thrones for rulership over the tribes of Israel mansions in the Father's house; thrones around the throne of God; all shall be occupied by the redeemed, each invested with the insignia sovereign love has assigned him.

All will know even as they are known, each known to each — all known to all. What a season of unutterable joy! of holy intercourse! of uninterrupted communion! But the rapturous thought of each one of this innumerable company will be, they are Christ's. "I am my beloved's, and his desire is towards me."

To be Christ's own will be a source of deep, unmixed pleasure then, and should it not be so now. The absorbing object of their heaven-inspired vision will be CHRIST; to be forever with Him, to. behold Him; to cast their crowns at His feet, paying the heart's deep homage to Him in one united utterance of "Thou art worthy, for Thou wast slain, and hast redeemed us to God by Thy blood."

The power of Christ's resurrection will be applied to the bodies of His saints; they will be raised, because He has been raised, by virtue of having His life, and being indwelt with His Spirit, they will be presented in the perfection of that life, in its full triumph over death, and him who had the power of death ; they are raised — not for judgment, that to them is passed, Christ bore it for them, but because they are Christ's — Christ's resurrection was the firstfruits, and the pledge of that abundant ingathering.

He was the first sheaf presented to the Lord, the sample and earnest of the harvest that shall then be gathered into the garner of God ; they will be raised up, and presented in the glory with Him. He is the expression of the glory, and they stand in Him. The reunited dust shall be re-animated with divine life; the weakness shall be transformed into power, corruption into incorruption. dishonour into glory, the natural body into a spiritual body; it will bear the impress of the heavenly, even as it has borne the image of the earthy. Where is the sting of death? Gone! Where is the grave's victory? Gone! Victory, full, complete, eternal is theirs, and Satan bruised under their feet for ever.

The saints will stand before the tribunal of Christ, to receive the rewards of the Kingdom, but they will appear there as glorified saints; no stain of sin shall be there, the last trace of the curse shall have been removed, the reproach of Egypt for ever rolled away; the death of the slain Lamb will be learnt in the light of glory, and in the presence of God.

Earth may move on still in its course and projects, as it did when its light was set in the darkness of the cross; its religion may go on too, quite compatible with its godless pursuits, until judgment breaks the spell of its delusion, and dissolves the dream; awakening men to the dread reality of falling into the hands of the living God.

The light, God's light, shall have been removed to its own proper sphere, there to reflect each its peculiar brightness, shining as the brightness of the firmament, and as the sun in the Kingdom of their Father; being with Him who is the sun and centre of that heavenly system, undimmed and unobscured by any clouds of unbelief or doubt. They are with Him as He moves on in the course of the counsels of God, whether relating to the heavens above, or the earth beneath. In the presence of His glory, they shall be presented faultless, with exceeding joy. Will He "take His great power, and reign," swaying the sceptre of righteous supremacy over a judged and renovated earth? They will be with Him there.

After the course of the Kingdom shall be complete, and he shall deliver up the Kingdom to the Father, He will be tabernacled in the home, the dwelling-place of righteousness, in the new heavens and new earth? They that are His will still be with Him. They are Christ's present and eternal portion, and their place is to be "for ever with the Lord." Whether in the Kingdom, or in the new heavens and new earth, they will enjoy the rest of God in its perfection, and bear witness to His glory in the exalted sphere in which grace has set them, and for which grace has adapted them.

The hope for which we wait is not judgment nor the Kingdom in power, not Israel's restoration or the deliverance of creation from its present bondage, which is all true in its place: but we wait for God's Son from heaven! He is coming not only to fulfil prophecy, but to fulfil promise: "I will come again, and receive you unto myself; that where I am, there ye may be also" (John 14: 3). Judgment waits for this! Also the restoration of Israel, and creation's deliverance, all waits suspended until the rapture of the saints shall have taken place. "They that are Christ's at His coming."

After the Lord Jesus has gathered His own to Himself in the heavens, He will make good the prophetic word in its bearing towards the earth, and deliver creation, bringing it into the liberty of redemption.

Well may the affections of the heart be moved at the prospect! Well may the sound of that well-known scripture reverberate in the inner man, "Behold, I come quickly!" Yes, He is coming, to appropriate to Himself that which He has purchased at His own personal cost; to whom He can say, "I have redeemed thee; thou art mine!" to surround Himself with the trophies of redeeming love.

The Father's Will will be fully accomplished in the resurrection and glorification of those who were the objects of it; for this, were they saved. Our necessities were not the first cause; God is glorified in the redemption He has wrought, and the objects of His love are prepared for the glory that awaits them. They shall stand in the clear, unclouded light of divine righteousness, and be at home there. The robe in which they are arrayed, is divinely righteous and meet for the occasion.

God, resting in the complacency of omnipotent love, will welcome them to Himself. His own immediate presence will be their rest. His unclouded glory, the sphere of their worship. God and the Lamb, their light and their temple: He will dwell in their midst; they be His people, and He their God.

What a prospect! Even the anticipation of such a hope lifts our spirits above the clouds and mists of earth; but we need purified hearts to be prepared to allow the rays of that glory to reach within, and shed its light abroad there. There should be nothing allowed discordant, with that holy scene, that would darken the vision, and confuse the affections. The Holy Spirit will then be leading us within, to look after the house, and rid it of its corruptions, and intrusions, instead of opening the windows of the heart to allow the light of a new heaven to fill and irradiate it with its illuminating glory.

Oh, that our constant position may be — as those who are "turned to God from idols, to serve the living and true God" — to wait for His Son from heaven, with the heart purified, and the eye single; with staff and girdle; ready to welcome the shout in the air, whenever it maybe uttered; ready with nothing to leave behind that would retard our upward flight, nothing that may clash with that oft-expressed desire —

"Amen! Even so, come Lord Jesus" (Rev. 22: 20).

A Word on the Fellowship of Saints,

A Word on the Fellowship of Saints,

to any who are puzzled about the English Bethesda Question.

G. V. Wigram.

CBA5622(4).

There is a Man, a glorified Man, sitting now on the throne of God in heaven — the Man that is Jehovah's Fellow. To Him, God, the Holy Spirit, has borne testimony in the Scriptures; to Him He calls the sinner's attention; to Him He guides the eye of faith of each believer, and there He will fix it. For He, the only begotten Son of the Father, is the sole One on whom and on whose life and works as Saviour, God, even the Father, can rest in complacency.

That life, those works, were unto eternal salvation and redemption for sinful mail. In Him, and through His life and death, and resurrection and ascension, the sinner can now, through faith, find rest with God in His glory, and receive the free gift of the Holy Spirit, and grace to be full thereof and walk therein.

Permit, I entreat you, one whose name is not worth naming (save as found in Him) to beseech you to think of Him — for His sake who has claims over you, and for God's sake who is a jealous God, and who insists on the claims which He has recognised in the Son of His love, being recognised by you — own Him alone as worthy. He is the only Man worthy of God's thinking about, and worthy of any man's thinking about. But He is worthy — for His name of Jesus means "Jehovah a-saving."

Do not, I beseech you, go on setting one fallen man's name against another fallen man's name, sinners' names against sinners' names, as you have done in your intercourse about questions in which the name of Father, Son, and Holy Spirit alone should be cared for, and the honour due to God. You have done so, till you have well nigh forgotten the Sinless Man, the Ore who, because He knew no sin, could be made a sin-offering, and who was made and did make Himself such, that so, through faith, we might become the righteousness of God in Him.

Unconsciously, it may have been, at first, you have been setting one merely human name against another merely human name, until the name of 'Jesus,' and the revelation in it, has been forgotten amid talk about men and their doings and claims, which are of as little worth and meaning as would be any letter from the Alphabet (as an M, or a D, or a W), in comparison with that blessed person (Jesus) and His works.

The Spirit is thus grieved and quenched; and blindness, and the fervour of party spirit gets sway, and a heavy fog of mystification easily rises and broods over your actings; humbling is it to think of.

It is a poor sinner in himself, and not a prophet, who writes to you; but, in the light of the Sinless Man (Peerless and without equal, He!); 'tis one who fears lest - under that cloud of mystification which rests upon you — there be another Spirit (not man's), far more subtle than Ahithophel's of old, — far less scrupulous than he, — or at his, rear, dangers as to the honour of Christ. For if His name be used by any as a cover for darkness and evil, and the name of "the Church" be used as the name of a place where those on earth, who are indifferent to Christ's honour and to holiness, in faith, doctrine, morality, or walk, may congregate, His name is put to shame and the Holy Spirit dishonoured.

Would that I were mistaken as to your danger. If not, may God give you deliverance, and victory over every lie and delusion of the Wicked One.

So prays

Yours, in brokenness of spirit, W.

Nelson, N.Z., Sept. 24, 1874.

A Cry From Bochim.

G. V. Wigram.

Third Edition.

Publisher: Crocker & Cooper.

CBA5622(9).

Introduction.

Confession and humiliation suit, and in a peculiar way, become the children of God in the present day. Neither the glory of God, nor the honour of Christ, nor the presence of the Holy Ghost, has been faithfully cared for by us; and, the church — where is it? and what is its condition upon earth?

But it is not the wide range of Christendom, or the narrower compass of England, to which I look. Is not confession and humiliation called for from many a one in the narrow circle into which these lines may come?

Humiliation and confession for what? Let each think — let each speak — for God and for Christ: and truthfully (according to his own best and eternal interests in the Spirit) for himself, too, in giving the answer. I will do so here for myself; let others see how far they are wide of my mark.

Christ gave Himself for our sins, that He might deliver us from this present evil world. The friendship of the world is enmity against God, and the minding of earthly things is enmity to the cross of Christ.

Now, speaking for God and for Christ, what shall I say as to myself — as to my brethren in this respect? Are we — have we been — practically, in heart, and thought, and action, that which we are in Spirit — "not of this world, even as Christ is not of this world"?

I speak not now of worldliness, as the men of the world, or even as men (Christian men) upon this earth speak; but I speak of worldliness according to the sanctuary.

Peter's self-complacency and self-confidence, and the mighty energy of personal love to his master, which (working with mixed motives, and from an unhumbled heart in him,) led him to use the sword and to cut off the ear of the High Priest's servant, was fleshliness and worldliness when weighed in the sanctuary. There has been this, I judge, to be confessed by many of the best in our day — zeal without knowledge; right as to its object; wrong as to many a thing in oneself as vindicator; and wrong as to many a means and course pursued: and much of this through self-complacency and self-confidence in our own line of things.

My conviction is, that worldliness and earthly-mindedness have blinded the eyes, and hardened the hearts, to an extent very few of us have any idea of; and that, as a consequence, no case touching upon the morality of the church's walk can be fairly judged by the mass of believers. In cases innumerable which have occurred, the affections to Christ Himself have not been lively enough to make persons indignant at open insults put upon Christ, and determined to stand apart from that which, in its association, was minded to sanction dishonour done to Him.

God forbid that we should use worldliness and earthly-mindedness, or the pretence of confessing them, as a cloak to cover up indifference of the heart's affections to Christ, or to gloss over want of zeal, to separate from every association with those that avow and act upon a liberty to be indifferent to His honour.

Yet, while I would clear myself of the conduct which looks like indifference to Christ, and from all association with those who plead and act upon their liberty to think their own thoughts in this respect, the question will rise, — And what is it, after all, that hinders so many dear to you, and dear to Christ, from seeing that His honour has been assailed? The true answer, I fear, is worldliness and earthly-mindedness — the fruit of our own doings. Now I avow this; for I do believe a more Nazarite walk, on my part, and on that of some others, might have given power to act upon consciences; and some how or the other, to get them separate from a course in which I dare not walk — than walk in which I would rather walk alone the rest of my earthly days. Christ's honour has been assailed; the morality of the church has been assailed — directly by some, and indirectly by others, who do not care so much for their Lord and master as to be willing to separate from association with those who have openly blasphemed Him.

I own that the low, earthly-minded, worldly state of saints, which cannot meet this is a consequence of the Holy Spirit having been grieved and quenched.

I desire to go down as low as possible, bearing any and all blame; but, come what may, never to sanction that which corrupts the morality of the church — never to be tolerant to that which insults Christ; and never to be identified by association with that which cares neither for the glory of Christ, nor for the morality of His church, nor for its unity.

Plymouth, January 23rd. 1857.

No. 1. "War to the Knife."

Yes: War! even to the knife, to all indifferentism (in the heart of the sinner saved by grace) as to the honour of Christ the Saviour, and as to the holiness and unity of the church of the living God.

Christian? does it seem a strange thing to you to be called upon to circumcise your heart of all superfluity of naughtiness, and to purge it of all indifference and carelessness as to the God that gave His Son for you, — as to the Son of Man that bore the curse for you (He the Just One, in place of us the unjust)? Is it a hard saying, — is it, in any way, unnatural to you to be called upon for a little bit of zeal for Christ, in the feelings of the new nature and of the Spirit? Unnatural! when every servant of every earthly monarch is held responsible for the honour of that monarch; if so, go to the Army and Navy, and see how, there, responsibility and British feeling pervade and fire every loyal heart as to Her Majesty's honour.

And has God in His Sovereignty called me (chiefest of sinners as I was) to be a son and heir of God? Has Christ, in life here below, — in death upon the Cross, — in resurrection laboured for me, and has He, in ascension glory, called me by name, made Himself known to me by faith, and given me His Spirit to lead me to glory — and do you suppose I desire to be lukewarm to Himward? No, Cursed is, and cursed be, all that which prevails to hinder that love of His from entering and warming the heart. We love Him, because He first loved us. Blessed be God for that love of His shed abroad in our hearts by the Holy Ghost which is given unto us. May the love of Christ constrain us — bringing into captivity every thought to the obedience of Christ. S.S.

No. 2. The Church of God.

God has "A Church:" God has not been ashamed to connect His name with one church — the church of the living God. (1 Tim. 3: 15.) Oft He calls it "The Church of God." (See Acts 20: 28; 1 Cor. 15: 9; Gal. 1: 13; 1 Tim. 3: 5.) This it was which Christ called (Matt. 16: 18.) "My Church." And oh, how wondrous! (Eph. 1: 22) Christ given of God to be head over all things to the church, which is His body, the fulness of Him that filleth all in all. (See also Eph. 3: 10; Eph. 5: 23, 25, 27, 29, 32; Col 1: 18, 24.)

Child of God! can you show me this church? I have a picture of it, dear to my heart, in the Scriptures; but I have sought that which the Word of God describes as the church, and have not found it, visit could once be found at Jerusalem, at Ephesus, etc.

What am I to do? Humble myself down into the dust, so far as I know how (and I have sought to do so these last 25 years), not because saints are scattered but because of man's entire failure in responsibility to God as to the church? Then you will say, "You look to see what God will do for you and His saints as to communion." Not so; if my eye be single, I look then to see what God will do for His own honour, and for the glory of Christ, with all His believing people, under these circumstances; and this is quite another thing. He may count it to be for His honour and for the glory of Christ, and for our blessing in the Spirit, to make us taste the fruit of man's doings, and the failure, and taste it with inward bitterness and individual experience. May God do with us as seemeth Him good. No union, no communion which is not that of the church of God, in the power of the name of the Lord Jesus, could satisfy the Spirit of God in us.

Has not OUR taste of communion of saints assumed a wrong place in many hearts? Are not many shirking the cross, of bearing, outwardly, a state of things which God has brought up to make us realize what we had concealed from ourselves as to failure.

Let the Lord do as seemeth Him good. Do thou study His word to see what the church of God is, and avoid on one hand the narrowing down of truth to human forms and rigid crystallizations, and on the other, the neutralization of truth by confounding multitudinous association, and intercourse with communion of saints. And, above all things, judge self, and correct self, rather than the churches. The formative truth which acted on man's heart, to form the church at first, remains; and each individual soul can say, "Lo! I come to. do thy will, O God" — as to all it has to do: and as to all it has to suffer, "The cup which my Father hath given me, shall I not drink it?" S.S.

No. 3. "God and I."

Faith sets a man with God, and as an individual, alone with God. Abel acted as an individual; Enoch walked alone with God; Noah found grace in His sight; Abram was called out from all, and was the friend of God. Joseph and Moses, and Samuel and David, and Daniel, and all the worthies of Faith's household, each found his springs to be in God — and his guidance to be from God.

How individual, and solitary too (not only on the ground of His being the only sinless, the only perfect One, but also in the mode of His walk), was the Blessed Lord! "Lo! I come to do thy will O God." "The cup which my Father hath given me, shall I not drink it?" These were the mottoes of His life here below.

How beautifully, too, in the thief upon the cross do we find his faith (divinely taught) setting him alone with God — able to condemn, not only his own past course, but all that the religious of that day were doing; and able to give to Christ a title true of Him alone from among men. "This man hath done nothing amiss." He adds, Lord! remember me . . . . in thy kingdom And the Lord's word to Peter is to be noted, "If I will that he [John] tarry till I come, what is that to thee, FOLLOW THOU ME."

The secret of all practical holiness in a believer is found in this individual walk with God — a walk which, as it keeps him in the light, where Christ is at the right hand of God, keeps him in humble self-judgment, because he sees the contrast between Christ and himself — yet in firmness, because he has to do with God, and acts for and from God.

Directly I can say, God's word proclaims a thing to be unholy, I am to cease from it at once. It is unholy to me at least, and to tamper with it would be defilement. Every godly soul (that knows even Rom. 14) would assent to this: every godly soul must say, "Obey God rather than man; obey God according to your light — and do not go beyond it."

I have been asked (alas for the askers!) when so acting, "Are you infallible? are you going to lord it over the conscience of others?" My answer is simple; I walk with God, and judge myself; not an inch for me on the road God's word seems to me to prohibit; right onward where the word enjoins me to go forward.

'Tis replied, "How do you know you are right?" I answer, "While walking in dependence upon God alone to lead me to see His mind, that I may do it — do you think He will not be faithful to Himself? (John 7: 17.) And as to the conscience of others, I lord it over no soul. Let each walk with God; but only let each remember that if my walk is with God, alas! for him whose walk is not in the same pathway; be he before me or behind."

There is no holiness in communion, no "communion of saints," apart from this solitary walk with God — of the saints as individuals.

The restless disquietude of many around convinces me they are not walking with God. S.S.

No. 4. Reality.

The power which draws saints into communion, by the faith of a once crucified but now glorified Lord, is the Holy Ghost. It will be found that it is the purpose of the heart to walk with God alone, which is the inward fitness for communion of saints, and not intellectual intelligence as to the doctrine of the church, Intellectual intelligence about what the church was, and should outwardly be, may lead to narrow sectarianism; and knowledge of the principles of the church, without reference to the form, may lead to multitudinism (as it is called); but to blend principle with practice, in this matter, is the result of walking with God. A common purpose gives a natural and a happy association;* and when that purpose is the glory of God and the honour of Christ, in a self-denying walk with God, the holiness and the self-devotedness of the purpose will bring and keep hearts and minds together; and, thank God, nothing else can do it.

*Each of the twelve apostles had left all to follow Christ. This purpose to follow Him, this life of following Him, gave them an unity and a communion; just so, though in a higher way, faith gives to each believer now, a life of communion with God; obedience to Him, and praise to Him, through the Spirit and in the Spirit.

In the promise of Matthew 18: 20: — "Where two or three are gathered together in my name, there am I in the midst of them." The words, "in my name," must not be forgotten. The gathering must be according to the "power and character of the Saviour-God," otherwise it is not in the name of Jesus.

We used to mourn man's dishonouring of God, in the power which Satan had, through the worldliness and fleshliness of unbelieving believers in our day, — and how, in consequence of this, the dear children of God were divided one from another, and some found in the Roman, and some in the reformed, and some in the various dissenting churches; but no manifested visible oneness. This is just as true now as it was twenty-five years ago. But some who thought to work deliverance on the earth, set themselves up, and have been broken. Do I mourn this their breaking, then? No; though I do mourn that, instead of having humbled themselves for the state common to the Lord's church upon earth (which would have been godly and humble), it now comes out that they thought that they were to work deliverance upon earth. Well, the heart (my heart) is deceitful above all things, and desperately wicked.

Who (save God) would have thought that the discovery of irremediable ruin would have been so used? A bit of knowledge as to "what the church was, and what it was not," turned to mean, "The temple of the Lord are we; come with us, and we, we will do you good." I bless God the bubble is burst. Blow it a second time; let who will do it.

Many of these disappointed ones have returned to evils they formerly deplored in the establishment, in dissent, etc.; some of them, alas! have set up their union (be it multitudinous or sectarian, or both together), and are so angered with God's breach upon them, that they will never forgive those from whom they are broken, until their own idol is mended. A few (would they were more) have acknowledged the just judgment of God upon pride and folly — have accepted the chastening at His hand, and their broken idol — have not returned to the evils they once left; but have sought to return to Bochim, and there to walk humbly with God.

When I think of the break of "ourselves" (as some speak,) I say, "Thank God! True and righteous art Thou!" When I think of how little the children of God, in our day (in church and dissent, and everywhere), respond to the glory of God and the honour of Christ, as the church should do, I mourn; and yet if, as to the church on earth, the Spirit of God is a grieved and quenched Spirit, may I find grace to have my spirit in sympathy with God's and to feel aright and as He does, as to the present state of things on earth among His professing people. S.S.

Christ and the Church:

Christ and the Church:

Husbands and Wives.

Ephesians 5.

G. V. Wigram.

Christian Friend Vol. 6, p. 141.

The exhortation through Ephesians is of a peculiar character. I think generally believers in the present day are not sufficiently aware that it is an exhortation based and built on the fact that we have got the life that expresses itself in the particular way which this epistle traces out. God made man, and there were certain things according to the first creation right and proper for the creature. Dependence on the word of God, and love toward all his fellows, man has lost all the power of that through sin. There is then a new creation, and that creation is described in the first chapter of this epistle. We are God's workmanship (Eph. 2: 10); that is, we are the thing which He has made. Ver. 9: "Not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." It is not workmanship as a thing in which God is acting at the present time (that is quite true); but if any man be in Christ, he is a new creature — he is altogether taken out of the old into fellowship with the new. Christ, as a man down here, essentially divine, perfectly pure, had power to do God's will, and did it. I am in Christ, and then came the works He has created us to — works essentially different from those of the first Adam. The works we have  traced out in the end of chaps. 4 and 5 are the works of truth, and of love, and of light — of truth, in that God revealed what was truth when His Son came into the world; of love, in that God delighted in Christ, and has so united a people with Him that He can so speak of us as being "in Christ." He says, "Be ye followers of God as dear children, and walk in love as Christ also hath loved us, and hath given Himself for us."

And then again (v. 8), He brings out light: "Ye were sometimes darkness, now are ye light in the Lord." These works we found redemption works. Adam could not know "the truth." It is not truth abstractedly; it is Christ, the full expression of what God is, and the full discovery of what man's need is; that is, the truth in which I have been created. Bring Christianity into the scene, everything gets its character stamped upon it according to what Christ is. "All His paths drop fatness," tender mercy, and goodness, as He goes through the work. Am I a Christian — God's workmanship in Christ? Truth: what is the truth? Do you talk about the truth? Why, you are a sinner! I say, "You need not tell me that. My sinnership and the measure of my saintship have been proclaimed upon the throne of God; for the Lamb of God, who died for me, is there." Righteousness: I am in Christ. How can God receive one who has no claim on Him at all? Surely if He honours the Christ of God, He will turn His back upon the man who is the very contrast. Ah, yes! but Christ has sat down as the Saviour, and righteousness is secured to me in Him — the righteousness of God. Was it right for God to receive Christ? Ah! surely it was. He sits there at God's right hand as the Saviour. It was for sinners with not a rag, not a title to present. By the very extremity of the evil connected with me, Christ cannot do without me. He wants me for the very proof of what that very righteousness is in which He is before God.

Then the "love." Well, how did all the real delight of God have a sweet smelling savour? Where did it come out? Just where Christ met all the very thoughts of God: "I could sweep man away with the besom of destruction; but then, I have not my own way. I will have mercy, and not sacrifice; I will have mercy on whom I will have mercy." The Father turned to the Son as the only Person who could meet the difficulty; therefore He met the Father's mind, and made Himself a sweet savour unto God as meeting the question of the holiness of God. "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God." "Now are we the sons of God." Love, beloved, would humble by love.

"Now are ye light in the Lord." It is all perfect light. We can draw near to the holiness of God, right through the veil up to the place where God Himself is, and dwell in the light, and see God, what He is. I am part of God's workmanship in that way; and after tracing out those three elements of the new creation as He does in the fifth chapter, He comes down to a sort of testing of our hearts and circumstances where we are, and He says, "Now let joy abound in your hearts." The mind of man is onesided; it will go into great joy, and forget other things; and He who wrote this knew there was need, so He puts in another word, "Rejoice evermore; and again I say, Rejoice:" Now, that is a test for what you are really down here in the wilderness. Can you give thanks always for all things? It is a test of the grace really in its purity in us. "Giving thanks always for all things." The workmanship of God can bear that test. "Rejoice evermore." God is my joy, and I am for Him. Christ is my exceeding great reward; and though He remove real blessings from us as He often does, we are to give thanks always for all things. Have I not enough to rejoice in, not only when He barks the fig-tree, and lays bare the vines, but in spiritual conflicts, temptation, so as to bring out our weakness? "Giving thanks always for all things;" that is a part of what the privilege of the Christian is according to this new nature He has given to us.

A little word, a happy word, I would put in from Philippians. A bold, confident man would say, "I have learnt the whole lesson." God had him in the school teaching him. What should enable Paul to say to those Philippians, "It is God that worketh in you both to will and to do of His good pleasure"? There is God working in, and before there is God working in, there is the having set us in Christ. He is working in us according to the nature He has brought us into. Then He takes up these relationships down here; and it is most blessed to see how not only all these things in connection with domestic life — wives and husbands, parents and children, servants and masters, which, alas! man in this nineteenth century so dishonours on earth  - how all these things passed before the mind of the blessed Lord as the Spirit has given them.

Just for a moment or two let me call your attention to what was more particularly upon my mind, what is said of Christ in His love. First of all, He is said to be the Head of the Church, and the Saviour of the body. Now the Church, in the sense it is spoken of here as His body, is made up, so far as the elements of it are concerned, of sons of God. The title is special. Before I can belong to that Church I must be a son of God; but creating a body for Christ was needful to God. Brought to Him in that sense, we find there is a certain measure of glory, moral glory, which will come out in displaying that He is the Head of the body, and we are members in particular. (v. 25.) He speaks of His love. I find often a good deal of practical truth in the way that is presented: "Husbands, love your wives, even as Christ loved the. Church." "A new commandment give I unto you, that ye love one another as I have loved you." I lay the stress entirely upon "as I have loved you;" that is, Christ took up the believer before the foundation of the world by the hand of God. It makes all the difference, if I do that to my brethren; it is not that I have got to pay out love to them, much less expect it, but I have got to look at the believer and say, there is a man that God gave to Christ before the foundation of the world. He may be walking very rightly towards me; never mind. Christ did not throw up His shoulder towards Peter; He brought Peter down, knew how to do it, knows each one as given to Christ before the foundation of the world, and therefore having power to find fresh water to wash one another's feet, "even as Christ." He did not love us first of all when He was in the world; so He says, "Husbands, love your wives, even as Christ loved the Church." We have His love and His conduct brought out to us in Philippians. He was associated with His Father in the thought that it would be a good thing for God to go off the throne and become a man, stain the pride of man's heart, to show how a man could be down here on earth in dependence upon God, doing nothing but God's will.

He had this love, everything, in association with God. God trusted Him for it, sent Him for it. He came the perfect servant; therefore when He says in that verse, "Husbands, love your wives, even as Christ loved the Church," it is not only that the love of the husband is to be a love that spends itself, but he must take up the object on whom the love is spent and connect it with the mind of God; then it is all self-denial on the part of the husband. The first thing when this company was brought before His mind was, not only that He loved them, as sons of God, or as a body that would be brought by Him into the glory, where God and the Lamb would display all their glory, but that He had to give Himself for it.

The merchantman seeking goodly pearls found one pearl of great price, and went and sold all that he had and bought it. The Son of God could not have the Bride at all if He had remained in divine glory. He must take a lower place in which man could become associated with Him; utterly go down to qualify us for that glory. He took a place by which He could; He gave Himself for it, and then again, "that He might sanctify and cleanse it by the washing of water by the word," set it apart. None but He who was the Son of God could have given that Nazariteship to the Church which is here expressed. When Christ met us first of all, beloved, we had nothing but sin. What would cleanse us? What had we of our own but sin? Nothing could take out the scarlet stain of sin but His own life-blood, and that blood has touched my conscience. I am separated by that blood; that blood is on my conscience; I am to walk as separated to God. There is the putting apart, and the washing of water by the Word, the constant application of the word of God to the soul to keep up cleanliness, the cleansing of all. It could not be unless the Son of God had us in His hands. Then after the separation — primarily to God, if any child of God sin we have an advocate with the Father" — it comes in to keep the conscience clean; there is the constant application of the word of God to us. He applies the word by the Spirit to the heart of the babe in Christ to show that he was not under condemnation, but under acceptance; to the young man, that he cannot identify himself with the things round about him, be cannot carry the dust of earth into heaven. You understand this word? Your answer is, "Following Him into heaven you get rid of it." He applies the word in entirely different ways to each one of us, not only to classes, but to each separate soul. There is love! What a variety of expression His love has! The Son of God, to identify Himself with the Father's mind in the thoughts of God that He should have a Church, quietly waiting, and His love never failing during four thousand years, finding nothing in man to commend man to Him  - all in Himself. His love perfectly ready for God, laid out for them to do everything for Him; the first thought in His mind, after waking up out of the grave, thoughts of love about His people — "My Father and your Father, my God and your God." "Go and tell Peter." What blessed words of love! And nearly two thousand years have run their course, and He is just as diligent on the part of those who are brought to Him now as He was then. Did you ever think of the extraordinary position we are in as the manifestation of His love? Because He bore you upon His heart, and me. He saw us in the stream of time, just picked us up, and is making us know the love, just as His people were brought out through the wilderness. Perhaps He will appear before we get to the end of the course. Then there will be the thought, expressed according to His mind and His Father's mind, what this love of God is  - "the Church given me as my Bride;" this Church connected with the manifestation of the glory of God. He will present it to Himself — He will, and with triumph. There is what He throws the husband upon as the well of water where he would always find water. The Christian's springs are never dry. "They that wait upon the Lord shall renew their strength." There is love in Christ's heart for us. The one who is called to hold the place of a husband can draw from that spring fresh water to enable his soul — what? to please himself in his wife? No; to take her up in the association where she is set, to help her — never a will of his own, always with this thought about God.

Then, on the other hand, when he speaks about the wife it is just the same beautiful help given to the soul in the circumstances. He says, "Wives, submit yourselves unto your own husbands, as unto the Lord." You follow me as I follow Christ. A thousand little things that it makes no difference how they are settled unless it be according to God. If I were a husband, and had to settle the burden of the responsibility, then the wife is quit of it clearly, and the will is bowed. The responsibility rests upon the other side. Well now, a servant with a master — a tyrant? Never mind; it is God trying me, not my master. Just leave it in the Lord's hands, perfectly willing in subjection to Him. A most blessed thing it is, beloved, where the wife finds grace in all that passing relationship (for it is a passing one) not to take it up as that which will minister to her own joy, but finds herself as the one he can reckon on most blessedly from the retired position in communion with the Lord, so that when in the hurry and drive of the business and duty of the husband he expresses what should be done, he just finds her heart at home with Christ. I do not know what tells more on real character than just finding this. When the husband, perhaps a strong character, can say this of wife, "Well, the one thought of her soul is, what will please Christ? Why do I not do this thing? Well, I found my wife praying about the thing, and she was not sure it was His mind." "Shall we not be more like the world if we do this thing?" It is not the putting forth her own will; it is really being the keeper of the king's head. "God has given me one whose thought is always what the Lord would have." It would be the very thing to keep the husband and his heart before God, who knew over and over again where his foot would have slid, but there was one in the Lord's presence watching and praying before God to find out what was the Lord's mind, and throwing the mind forward because of the very difficulties, so that the heart can pass on quietly. We have the ear of our God, and His ear is not heavy that it cannot hear; and His arm is stretched forth in the token of His love to the people that know His name and hang upon Him. G.V.W.

The Church: Its Present State and Prospects

The Church: Its Present State and Prospects.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

There is, in the very nature of things there can be, but one First Cause of everything. There is such an One — the living and true God. He is, self-existent, never had beginning, eternal; never ending, everlasting; the alone infinite in power, and therefore irresponsible, and knowing no check or impediment to His will or action, save that of His own character and essential goodness and truth. "The right" is always His, Himself is the standard of what is right; He is the One First Cause, originating source of everything that ever was brought into creature-existence, Sustainer in being, and Controller here or elsewhere, of everything, the End for whom it was formed, to be to His glory and praise.

He has been pleased to act, and to speak in and by — creating, providing, and ruling all things; and man down here on earth.

He has chosen, too, to write a Book, by His Holy Spirit, about His counsels and plans concerning the Son of His love — and the glory which He will win — of a new heavens and new earth wherein shall dwell righteousness, after — Himself having become the way, and revealing the way into that glory for man.

What creature is there that is not morally bound, and responsible at its own peril, to own in every way the One who created it, upholds it, and over-rules it, and everything else, and who has said that He will turn everything to His own glory — one way or another, in weal or in woe.

But man in fallen nature ignores this as to himself, and questions it as to others. And why? Simple but solemn reason (which accounts, too, for the scoffing of the infidel scoffer): Adam and Eve apostatised from God, left their creature position, their first estate of innocency and dependent obedience to God, and were turned out of Eden. And "Adam begat in his own likeness and after his own image," and such are we all, as born in that family, apostate in the Adamic nature from God: in creature-apostasy. Let the predicted great white throne of judgment-to-come convince you that God is God; and means to make known His rights everywhere, ere the last grains of sand in time's stinted measure run out.

The Lord God has stood in connection with man, in creation, providence, and government, and given tokens, out of all number, of His eternal power and Godhead, of His patient goodness in caring for man in all his wants, and of His power to keep evil in check for Himself. But alas! man has renewed, times out of mind, proofs that he is, — and, if left to himself, ever will be — nothing but apostate, standing off from Him as far as he can, his back to God, and his face to the pleasures of self. And what is to be the end of all this? Scripture says — Wrath.

Notice well two things revealed in Scripture, and confirmed by facts. Israel was the centre of God's governmental* plans for the earth. And to this day that nation and its land are the touchstone of everything in the politics of the whole earth. So —

When the Messiah had been crucified and was gone to heaven, God as the God and Father of the Lord Jesus Christ, formed the church down here on earth. One church was, by the power of the Holy Spirit (come down from heaven with the view of raising and maintaining a testimony to God and Christ in heaven) dwelling in the church, to be the proof to man that the Father sent the Son. And that church has become, in one way or another, the touchstone of everything in the profession among men of being in connection with the God of heaven and with true worship.

*It was, I think, Canning who saw this, and avowed in Parliament that Palestine was the central question of the politics of the earth, and spoke about the awful war of principles and races yet to come. The Crimean war had its origin in a quarrel about what they call the Holy Sepulchre and who should keep the keys of it, Romish priests, or Greek. This drew in Louis Napoleon as the Eldest Son of the Romish, and the Emperor of Russia as the head on earth of the Greek Church. Prophecy is clear as to the Land being yet redeemed and governed again righteously.

It is so now; it is so here; it is so everywhere throughout the whole habitable earth. I am bold to say that "the church" is now to man-religious just what the people and land of Israel have been and are to man-under-civil-government.

The key of every question in government and in religion is found in the Son of Man who sits in heaven — He is, on the one hand, the root and offspring of David; and, on the other, the bright and morning star — (Rev. 22: 16) i.e., the King that Israel looks for, as yet to come in the name of Jehovah, is the same as the Lord Jesus the Saviour, who is coming to fetch home His Father's heavenly children.

Israel, under Moses and under Solomon, knew that if the Lord God their King was honoured, then they were at the head of everything; — dishonoured, and the four Gentile Beasts were at the head, and they became as the tail; though the Beasts, some of them, might not understand God's why-and-because of such changes. So -

The Holy Catholic church at Pentecost (while the Holy Spirit was owned, as in Peter's and Paul's days) knew this — that the Holy Spirit given of God to the Lord Jesus to shed abroad as the Father's token of His delight in Christ (who, had made His throne to be the mercy-seat, and Himself on it to be the life too of His people) made the church a habitation of God through the Spirit. Thus Jesus, the crucified on earth, made by God in heaven to be Lord and Christ, Sender down of the Spirit, while He was honoured, His company, or Society, reflected the perfect unity of His oneness with the Father; dishonoured, and Ichabod (where is the glory) became stamped upon the company professing to be His church; though that on which and that by which Ichabod was so stamped might not understand the why-and-because of the change.

If there was an absolute, irresponsible Theocracy in the nation, Israel, as to civil government, there was an absolute, irresponsible Theocracy set up in those that formed the church, as to worship. In the one, the only true and living God, as dwelling between the Cherubim, was known in rule: — in the other, the Lord Jesus Christ as sitting at the Father's right hand on the throne of God in the majesty of the highest in heaven, was made known (by His Spirit) in worship, and moral and spiritual rule. The setting up was of God — the continuance down here of what was set up, depended upon man's being subject to the blessing, and so enabled to answer God's purpose in it. God alone has unquestionable rights. God alone and His written Word are to be listened to. He will teach those who wait on Him. The question, now, is not — Why did He speak by a Balaam? Why through the mouth of his dumb ass? Why set Saul among the prophets? and Jonah? or Why Judas among the apostles? but, (alas that one should have to quote Pilate) "What is *truth?" That is the sole question.

*Singular! that 'Quid est veritas,' What is truth, by a slight transposition of the letters, becomes 'Est vir qui adest' 'the man who is present.' - A word this for any Romanist.

Let not any of the religious, or any of the irreligious who may read this — be offended at the simplicity and plain speaking of one who desires their good. Though desirous to offend none — yet would he, in love to all men as men, risk the giving offence, if so be that he might gain their consideration of the weighty truth which presses upon his own soul as being truth, in the mind of God about them; and judged by him to be so, because so It is written. Bitter shame is it to name it, yet it is truth; for so It is written. The knowledge of it is bitter to the soul of the true Christian, yet all must know it in order to escape worse sorrow still.

Christianity, the Christian religion, as set up in and among men on the day of Pentecost by Christ, has, as a system, utterly failed — been betrayed by the professed holders of it, self-betrayed. Betrayed from within, it has become. full of deadly evil. It is become Christendom already, and soon it will pass away, as did Jewdom, and be set aside. That is, if Christ's predictions in the written Word; if Peter and John and Paul's writings (i.e., the Holy Spirit's) cannot be broken, John 10: 35.

Reader! Are you aware of this? Are you prepared for it? Upon such a subject, after such a statement, it is not for man to sport his thoughts. Of what worth are man's thinkings? Let Christ Himself be heard, and then the Holy Spirit, in what He has written through Peter and Paul and John. Surely God knows man and his language well enough to express what He means to convey, so plainly as that he that runs may read. He is not the only one who cannot express, and lay home on our minds too, what He wants us to know — as some men think. God's written Word, it was, to which the Lord Himself deferred and bowed, as Servant of God, when He said, "If you (Jews) believe not his (Moses's) writings, how shall you believe my words? (John 5: 47).

Let us now look at the testimony of our Lord, that as Israel would be set aside, so that which would take their place would likewise fail and be set aside. In Matt. 12: 46-50, on account of the Jews' wickedness, the Lord declared that to Him ties-in-nature were and should henceforth be nothing; but ties in the Spirit, to hold and do the truth, alone constitute relationship to Him. Then follows:

Matthew 13. "Behold, a sower went forth to sow." (v. 3) — He had brought the seed with Him, and here He came forth to present it, even as He, just before, had come forth from the house. It was seed to be sown — not fruit to be gathered as under law — Israel had none to render, and He came forth, here, to sow what might bring forth fruit. [NOTE: As another has suggested it is not the Jew under law, but man under the word of the kingdom]. Doubtless the seed was of the best quality.

"As He sowed." (As it was Himself who sowed — the sowing was perfect, according to His aim at the time). But the counterworking elements and the circumstances of the ground are noted. And why did He do it so? He was wise, and knew the mind of Him whose servant He was.

The seed, we shall find, was not, here, merely the word of God, which is in itself the expression of His authority — and to man always a gift, and yet a test; but it was the word of the kingdom of heaven, about to be opened by the Son of Man to as many as received it. Grace alone could propose connection with God and Christ (in a kingdom of heaven) to poor sinners that received and acted upon the word.

1st. (v. 4) Way side sown, and the fowls came and devoured the seed;

2nd. (v. 5) Stony places, and not much earth;

3rd. (v. 7) Thorny places, and the thorns (at least) sprang up;

4th. (v. 8) Good ground — which alone brought forth fruit, some an hundred, and some sixty, and some thirty fold.

Christ teaches, here, that He knew beforehand, and would have us to know beforehand, that the word of the kingdom (v. 19) which He brought and spread abroad — first of all makes manifest the enemy, of it, and of Him, and of us — that marks one danger; and, then, the character of that in which we live is made manifest; whether flesh in its own nature, or the world; — and, after that, we learn that but one out of four such appropriators of it, in the end gets the blessing of the seed sown. Solemn is it as warning as to what man is, and where, and what his circumstances. The sower was not sowing a field of wheat now — that came afterwards (v. 24); but, here, He used His word, not limiting scattering to the prepared field; — and it had a fourfold experience. The word of God is always a detective test, and makes manifest what it comes in contact with: — out of four cases, it is only creative (so to speak) and fruit-bearing in one, through grace. As the word of the kingdom (of heaven) it brought the Sower's rich grace to light. But how solemn the warning to those to be taken as occupying Israel's lost place. And yet, if such warnings are received into the soul, it is (not only "forewarned, forearmed" as men say, but) graciously broken down out of all self-confidence and self-complacency, and so weaned from self; and it casts its all upon Him who never fails, and never will fail, those that trust to Him alone. The word was a word of grace, and sent in mercy; but man knew neither what it meant, nor himself and his circumstances as opposed to it. In itself it was fruit-bearing if it took its own natural course.

In 1. The word of the kingdom was heard, but not understood. Deep the responsibility to man from God's thus sending a sower, and such a sower. This and it not known — the wicked one comes and snatches away that which was sown in the heart, [mark this, as showing the responsibility of men hearing the word] Satan, and then men under him (though unconscious of being under him and robbed by him, and ignorant of their responsibility), are detected by their want of understanding of the word (v. 19).

In 2. It was received — heard, and anon [immediately] with joy received, yet had no root in the man himself — lasts but for awhile — but when persecution or tribulation arises on account of the word, by and by [the same word as "anon "] he is offended. Feeling is not conscience; it will act forthwith [immediately] to receive; but if tested by trial from within or without (of what the relationships, there, are toward the word), the receiver is, as it were, caught in "a trap" by opposition of feelings.

In 3. The thorns — care of this world, and the deceitfulness of riches [the first acting on the heart of the poor man, the second on that of the rich] they sprung up [Did the wheat shoot at all, or was it merely received? It is not said which, in v. 7 or 22] and choked the word, and it was fruitless.

In 4. The word is received when heard, and it is understood. But, note it well, nothing came out but what was inside of it (23). The good ground was ground fit for its development — as legality and self-righteousness in man are fit for Moses' law, and the heart of a Saul, made to know himself as "of sinners, the chief" (an utter wreck too), was fit for mercy and grace.

What I glean from the parable, is this. Christ knew beforehand, and would have us to know, that the gracious word of the kingdom (when, Jews having failed under law, He addressed the word to man as man) is detective of everything in and around the one to whom it comes. A deep responsibility, to have it sent to us; high privilege too, if we know ourselves to be ruined sinners; — germ of blessing too, but only to those who know that which is in their circumstances, and themselves, but that in the scene too there is Another, and He brings the word as His remedy to us in utter ruin. Then it is fruit-bearing, and surely a blessing if we are really subject altogether to it. God's word accomplishes itself, where it has its sway — and is (through the last Adam) creative anew to us and, so, fruit-bearing. The Lord closes with the solemn words — "Who hath ears to hear, let him hear."

2ndly. But, that there may be certainty to us about this failure of man in man's present responsibility, Christ gave a second parable (v. 24-30). (See Gen. 41: 32.) That of the sower was a sort of introduction. The field of wheat follows — likewise to prove a failure in man's hand. Both parables teach the same lesson, methinks.

v. 24-30. Another parable put he forth to them, saying,

v. 24. The kingdom of heaven is likened unto a, man [v. 37, the Son of Man] who sowed good seed [v. 38, the children of the kingdom] in his field [v. 38, the world; not the church];

v. 25. But, while men slept, his enemy [v. 39, the devil] came and sowed tares [v. 38, the children of the wicked one] among the wheat, and went his way;

v. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

v. 27. So the servants of the householder came and said to him, Sir, didst not thou sow good seed in thy field? Whence then has it tares?

v. 28. He said to them, an enemy has done this. The servants said to him, Wilt thou then that we go and gather them up?

v. 29. But he said, Nay; lest, while ye gather up, the tares, ye root up also the wheat with them.

v. 30. Let both grow together until the harvest: and in the time of harvest [v. 39, the end, (lit. common ending of the world, lit. age)] I [v. 41, the Son of Man] will say to the reapers [v. 39, the angels]: Gather together (v. 41, g.t. out of the kingdom all things that offend (lit. snares laid for an enemy)], and those who do iniquity (or lawlessness) and bind them in bundles to burn them [v. 42, and cast them into a furnace of fire: there shall be wailing and gnashing of teeth]: but gather the wheat into my garner; [v. 43, Then shall the righteous shine forth as the sun in the kingdom of their Father]. Query, is there a contrast here to the kingdom of the Son of Man, v. 41?

Who hath ears to hear, let him hear.

Note it — the parable was spoken in public, but the explanation given only in private, to the disciples, and only (v. 36-43) after He had sent the multitude away (v. 36) and the disciples had asked Him its meaning.

What is the instruction given to the verses 24-30, by the inspired explanation in 33-36? but just this; the Son of Man sowed [originated] a company and companionship of the children of the kingdom in the world. While His servants who should have watched, slept — the devil came and planted among the wheat, children of the wicked one. This became apparent after a time, and those that had been asleep, asked, should they go and root* up those the devil had sown while they slept? No: lest you root up the wheat with the tares. A party that had been sleeping, instead of watching, is not the one to correct the results of the devil's hatred against the field-owner. Angels shall be sent, at the period of the common ending of the age, to gather out the tares for burning, at the time of harvest. Satan's children shall go to his place. The Lord will take the righteous into the kingdom of the Father. He that hath ears to hear, let him hear.

*Rooting up is, out of this world, by killing; — not discipline in the church. It should kill no one. The most it can do is to put people out of itself, so that it may not sin.

Here was a second proof of how man, under the present trial, would fail; we may say, alas! has failed, though the Son of Man will keep His own through all the evil; Satan's craft, man's flesh (asleep at one time, too ready to cut off with the sword at another time), and this world of mixtures, good and bad together in it — notwithstanding.

3rdly. Then follow two more predictions in parables to the same effect,

1. v. 31, 32 show how Christ foresaw it all and warned about it. The kingdom of heaven entrusted to man's responsibility, instead of being a kingdom of heaven and of heavenly people and principles, would (through Satan's agency), become (monstrous!), not a lowly plant that proclaims its own lowly origin, but a big tree on earth, for devils [v. 32, the fowls of the air, which in v. 4, 19 is the wicked one] to lodge in the branches thereof; [a great tree, Nebuchadnezzar (Dan. 4: 10, and v. 12, 20-23,) was a great tree. Ezek. 17.]

2. v. 33, We have another parable proving the same thing. Note it, leaven is never once used in Scripture for truth, the gospel, or anything good. Leaven and honey were prohibited to be offered to God (Ex. 34: 25; Lev. 2: 11; Amos 4: 4, 5). And Paul writes, "Keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Cor. 5: 6-8), which, to the Scripture student, is decisive.

Can any one read this chapter thus far in God's presence, and not see that the Lord foresaw, and forewarned in it, of the entire failure in man's hand of the trust made to him of the kingdom of the Son of Man? Not so — if taught of God.

4thly. In the rest of the chapter, He shows that though (as above) in man's hand all will fail, in His own hand as Son of Man there will be no failure. He loves His own divinely, and will secure what He loves, and seeks, to the end. See the three parables of the "treasure hid in a field" (v. 44); "the one pearl of great price" (v. 45, 46), and "the net cast into the sea" (v. 47-50).

Oh that my reader might ponder and understand these things! What is man? And what has man ever wrought! And what is the latest of man's failures?

Again, God the Holy Spirit, who wrote down Christ's testimony, has confirmed it all, by writing down that which Himself moved Peter, and John, and Paul, and Jude, etc., to teach and to understand. They all were witnesses of the same truth as Christ had taught.

What else did the Holy Spirit mean when He moved Peter to write the 2nd and 3rd chapters of his Second Epistle?

What, when He guided John to name the antichrists [substitutes for Christ]? Who was John's antichrist (1 John 2: 18)? Who, they whereby we know that it is the last time [hour] and v. 22 and 23, and again 1 John 4: 1-5?

What did Jude mean in his heart-stirring warnings? What, Paul in his Second Epistle to the Thessalonians? What the meaning of the testimonies of Paul and of John concerning the two mysteries, when laid, the one alongside of the other?

The apostle Paul (1 Cor. 4: 1) writes, "Let a man account of us (apostles) as of the ministers of Christ, and stewards of the mysteries* of God." Reader! join with me in so reckoning them, and let us read, mark, learn, and inwardly digest what they write.

*A mystery in the Scriptures of the apostles and prophets after Pentecost (before that it does not occur), means that which is truth that was, or had been, hidden. So far as the Lord, or Paul, or John has solved the closed enigma, so far we are bound to receive the explanation as authoritative; where it has not been solved, there we have still to wait, as, for instance, as to the number of the beast, 666. Just so in types; that which the Holy Spirit says or refers to as a type, we must receive as scriptural instruction. [If I owed a hundred pounds, my creditor might accept gold dust, or silver in the ingot, to that value, if he pleased, but coin of the realm having the stamp (type) is by government authority, a legal tender, and he could not refuse it. Every similitude in Scripture is not a type].

There are two mysteries in Scripture which are in strong contrast: viz.

1. The Mystery of Christ.

The good one is thus honourably spoken of, as the wisdom of God in a mystery, 1 Cor. 2: 7; and (the God and Father of our Lord Jesus Christ) the mystery of His will, Eph. 1: 9: and the mystery of Christ, 3: 3, 4, and Col. 4: 3; and the great mystery, Eph. 5: 32; the mystery of God, Col. 2: 2, and Rev. 10: 7; the mystery of godliness [or piety] 1 Tim. 3: 16.

2. The mystery of iniquity or lawlessness (2 Thess. 2: 7).

The evil one is branded and is full of evil — evil of man's pride and self-will, through misapplication of Scripture, to his own exaltation, as though himself and not Christ (a saviour of lost ones) was and is the centre as well as motive and end of God's treatment of everything: (see above in Matt. 13: 11; Mark 4: 11; Luke 8: 10). It is thus stigmatised as infamous in Rev. 17: 5, 6: "Babylon the great, the mother of harlots and abominations of the earth, etc. . . . drunken with the blood of the saints, and with the martyrs of Jesus."

And, lastly, what did Paul mean, Rom. 11: 13-25, when he wrote, that, as the Jews had for their unfaithfulness been set aside, and another witness brought into their place — so he certainly foresaw that that witness which superseded them, would likewise fail, and be set aside to make room for another?

When the Jews were owned of God as the keepers of His Scriptures (3: 2), where were the Gentiles? They were their oppressors in the world, as parts of the great statue of Dan. 2; but below them in the knowledge of everything that was of the true God; whether they lived under the four Beasts (Dan. 7), or in the outer parts and corners of the earth that lay outside of the Beasts. But they were shut out of Israel, and knew that it was so. Now (according to Eph. 2: 11-22), the believers, whether Jews or Gentiles, form one habitation of God through the Holy Spirit: that is a visible thing tangible to sense. Believers were "all one in Christ Jesus" (Gal. 3: 28). Well, as this new witness (Paul writes to them), they needed to be warned (Rom. 11: 18) not to boast against Israel (v. 20, 21), and not to be high minded, but fear — and (v. 22) "behold the goodness and severity of [lit. sever-ing, cutting off] God: on them which fell sever-ing, but toward thee, goodness, if thou continue in goodness: otherwise thou also shalt be cut off." I might be thought beside myself, if I ventured to express what this means. So in prudence I forbear. But what would you, reader, or men think, in a case such as I will put before you.

After twelve years of refusal to pay his rent a tenant, who had been spoiling the property, assumed that it was his own, and that he might break every clause in the lease, and yet maintain that he was a good tenant, and could not be turned out for violating all the provisos of the lease. The case is before the judge. What would human jury, and what would human judge say? Change now the case, and what are we to think of the so-called Reformation, and of the 1,200 years failure of the so-called church which preceded it? And what of the church which had set aside the Word of God — symbol of His authority — expression on the earth of His right to be heard by everyone? The Word not known, and the Holy Spirit not owned, how could its doctrines of grace and precepts of heavenly life be known or acted upon? How could even the salvation of an individual, upon the sure ground of the Word of God that cannot lie, be known? And what are we to think of protestants in 1874 differing from us in this judgment? While they are protestants, they assert, by their position, that the church had failed entirely. If so, God says, it will be cut off. If that (its failure) be not true, then let them doff the name of protestant, and don that of "the church."

But farther, read Rom. 11: 25, where Paul's authoritative word comes forth: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in."* There is development in the evil; — progress. 1. While men slept; 2. Evil crept in, but put out; 3. The mystery of iniquity; 4. Evil superficial [as in 2 Tim. 3]; and lastly, open manifest rebellion. It was so in Israel, as Stephen said (Acts 7.)

*The fulness of the Gentiles — the gospel as now preached, has its limits from God as to its preaching and reception by man through grace, though none as to its looking upon all sinners in mercy. Those limits reached, it may close. The full time of blessing for the Gentiles lies in another future dispensation. In v. 31 there is a faulty rendering which I would notice, viz. "that," the ninth word in the verse, should be transferred to after "mercy," which is the twelfth: "Even so have these also now not believed through [lit. in] your mercy, that they also may obtain mercy." The word "through" at the end of 31, should be "in."

And note here, that, while the union of believing Jew and Gentile together in Christ (made through the Spirit to be one body) had never been predicted in Jewish Scripture — the rejoicing of the Gentiles with and under Israel, had been fully revealed (Rom. 15: 7-12). Israel, as a nation, separated from the rest of the nations, is to be, and will be, the centre of blessing to the whole earth, when the knowledge of the glory of the Lord covers the earth as the waters cover the sea.

I close with this word: There were heavens and earth before these; and they perished in the deluge. But the heavens and the earth, which are now, are kept in store, reserved unto fire. These have been witnesses of strange things: such as — the Jews and the Gentile nations — Israel on the one hand, and the Roman kingdom on the other — combining to murder the Christ of God, Israel's Messiah, and to reject Him, Sender down of the Holy Spirit afterwards; and of the consequent dispersion from the land, of the Jews. And they will be witnesses, 2ndly, of two similar judgments of God upon the apostate. First, when the Lord, having saved all His own of the present period, will set aside wicked Christendom as having set aside His Spirit and the truth,* and, after that, restore Israel as a whole; and, after the final apostasy described in Rev. 20: 7, 8 (in taking part openly with Satan, against God's Christ, when reigning), and the judgment consequent thereon (v. 9, 10), then, but not till then, these heavens and earth, also, will yield their places to new heavens and a new earth, wherein shall dwell righteousness.

* Is not this apostasy?

"The Coming Kingdom:"

"The Coming Kingdom:"

being an outline of the Revelation.

Notes of three lectures, delievered in Georgetown, Demerara, on the 11th, 18th, & 25th January, 1876, by G. V. Wigram.

Corrected and revised.

Lecture 1.

[1 Cor. 15: 20-28; hymn 140 (vers. 2, 3, 4); prayer; hymn 179.*]

*From "Hymns for the Little Flock."

Revelation 1 - 3.

I have been asked to lecture here on "The Coming Kingdom." I do so gladly, depending upon God, in His grace, for ability, and for guidance and power. A first remark, however, may be, that I dread lest we should forget the unity of truth whilst examining any portion of it, and so be misled by having taken a part out of, and away from, its place of connection with the rest. To explain what I mean, I will give an instance of this, and one which has led to many practical evils.

Some have spoken about the gospel, and about it, merely as it bears upon a sinner when he first believes, is though the forgiveness of sins were all that it contained. To look at the gospel in this way takes up but one point connected with it, and that in itself a little one, namely, how it suits the sinner dead in trespasses and sins, if receives it; and this, too, is on its lowest and least important side of blessing, that is, guilty man's side; and, further, I may ask (if I speak of what suits a fallen man), has the gospel no other blessing for such an one? God's side of it presents it as a whole, in its own proper importance (not to me, or any individual sinner, in his or her selfishness, all-important as it is to such, but) to God, and to the whole universe under Him; for thus it reveals God in His eternal being and character, His joy in the Son of His love, in three displays of Him; firstly, in humiliation unto death, the death of the cross — He suffering; secondly, in heaven now (between the suffering and the glory yet to, come), forgiver of sins, and giver of eternal life and the Holy Spirit to all who own and bow down to Him — He now in patience, while waiting for His foes to be made His footstool; and, thirdly, He in displayed glory when He comes a second time as Son of man; coming out from the glory of God, to take the kingdom, and bring forth new heavens and a new earth wherein righteousness shall dwell. No suffering to Him then, nor to those that are His — no more need of patience then! He will reign first in the kingdom; whether His court, and the bride (now become the Lamb's wife), be looked at as on high, or whether the kingdom upon earth be considered. Reigning, He will put down all enemies — Satan (and rebellious men with him, their chosen head and master) into the lake of fire — death be swallowed up in victory, and finally the new heavens and new earth come into being.

This (God's display of His Son in humiliation, and then in patience, and then, as resulting from these, in glory) is God's gospel. And here the humiliation, and the patience, and the glory of Him, who is God manifest in flesh, stand out as a unity. It is the revelation of the being and character of God Himself — shows His delight in Christ, into which delight the believer can enter, through faith and by the Spirit, but the believer only. No other man's works, or doings, or sufferings have been from or for God or, have a claim upon God; none other than He has shared or ever can share, the throne of God; none other has been endowed with authority to forgive sin, to give eternal life, even now; none other has waited to be gracious. But to Him, Jesus, all power in heaven and in earth is given, and all glory shall be given.

To turn now to my thesis — "The Coming Kingdom." I might separate the coming kingdom from that which leads into it, and from that to which it leads. I should then have to give you from every part of scripture such portions as refer to it, and to fix each portion in its right place. This would take for granted that I had a very thorough knowledge of the Bible, and that you all likewise had so mastered its contents, as to be able to say whether or not my application of these scriptures showed that I had been taught of God. Instead of supposing so much to be true it will be more humble and happy to choose some one portion of scripture, and endeavour to examine what it says. That scripture remains always open in our hands, and before us, and if, instead of attempting to explain every verse of it, God gives me to help you as to the meaning of some one or two only of the more important parts, you will each of you be a gainer, and any mistake that I may make be more easily perceived by you.

I have selected, therefore, the last book in our Bible — the Revelation — as that which we may look at together.

Read with me the first three verses of the first chapter, and verses 6 and 7 of the last chapter. (1) "The Revelation* of Jesus Christ which God gave unto him, to show unto his servants things which must, shortly come to pass; and he sent and signified it by his angel unto his servant John: (2) Who bare record of the word of God, and of the testimony of Jesus Christ, [and] of all things that he saw. (3) Blessed is he that readeth, and they that hear, the words of this prophecy, and keep those things which are written therein. for the time is at hand." And Revelation 22: 6, 7. "These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book."

*"The Revelation" is in the singular number, and not, as are wont to say, "The Revelations," which is plural. This at least marks the unity of the whole, though that whole may contain subordinate parts. It is the Revelation of Jesus Christ which God gave, etc.

Observe how these five verses bear upon those who do not study this book. Can I say, as their practice implies, it is not a revelation, or uncovering of things (which man's mind never could have discovered), which God gave unto Jesus Christ to show unto His servants, things which must shortly come to pass. Surely, if there, be a covering anywhere, it must be over the hearts and minds those who cannot, and will not, see what, God says He has uncovered, and revealed, and given to Jesus to show to His servants. It is the book that shows part of what Jesus has been doing since He went to heaven, and what He is about to do, and Himself is the One to show it all to His servants. Care you not for such divine grace? despise you such service of Christ? If so, are you a servant of His?

God has shown that which will shortly come to pass. Now, man is naturally a great planner for what is to be the future down here, and the knowledge of God's plan for the future is a fine antidote to man's planning and plans; and "shall I hide from Abraham the thing that I do?" (Gen. 18: 17) contains one of God's ways in His actings with the members of the household of faith, as much as with the father of the faithful. If the things which must shortly come to pass are known to you, and abide with on, the flesh will be judged; the world spoilt to you, and its engrossing power over the natural mind broken by the very hopes of the coming glory, and the, vista of grace which leads up to it. John in Patmos, outcast from his much-loved sphere of work among saints, was the first who enjoyed the privilege of this book; and his exile was the Lord's time for giving to all His people the chart for the troubled wilderness which lay between John, when in Patmos, and the new heavens and new earth. A troubled wilderness it is, but with bright illuminations of God's ways, and of Christ's presence with His people right on to the end — an end whose bright and gladdening light may be seen all through the journey, and by each individual who makes it.

And notice the peculiar blessing to the student: "Blessed is he that readeth, and they that hear . . . . and keep (or treasure up) the sayings of the prophecy of this book." See also Revelation 22: 7, "Behold, I come quickly: blessed is he that keeps the sayings of the prophecy of this book."

Note it, He does not say, "Blessed is he who understands, but blessed is he who reads, or hears read, and keeps the sayings of the book. He, if there be but one, as in John's case when in Patmos, has the blessing.

As we look through the book together, you will, I trust, see with me that the Revelation is no trackless ocean, nor is it without some of the most blessed springs of sweet water, nor without fruits of the tree of life, for our use!

The book, as given by God, and as spread out before us down here, is divided into parts, or sections. The leading truth in each part naturally (according to God) was according to the actions of Christ during the times it treats of. What more according to God than that His beloved Son, and the actions of His Son — the Christ — should be treated of in each part of the stream of time, from Patmos to the new heavens and new earth being. set up! And, consequently, in the account given of these actings, the places or scenes of such actings are brought before us. And what more natural (in the new nature, and to the Spirit of God) than that the servant's mind should be there where. the Master is acting! "The testimony of Jesus is the Spirit of prophecy."

The three-ply thread of gold, which is to faith its clue through the book, is the blessed Lord Himself in His actings, and the scenes of these, and the mind of His servant there, through the Spirit.

The Revelation contains God's chart, or stream of time, for John, from Patmos to the end of time. The Christ is seen in it in action; whether first in judging the seven candlesticks, from Revelation 1 to 3 — which was seen by John in a vision, as if all was in Patmos — and the Lord there as Son of man in the glories of the Ancient of Days.

Or, secondly, when in spirit John was caught up into heaven, and found that the Lamb, who had been hidden in the midst of the throne, was opening out all that He upon the throne would do in providence to prepare for Israel's getting back to the land, and the power of the Gentiles being set aside. From Revelation 5 to the end of Revelation 9 in heaven, Himself acting, though unseen by men, and nothing that mere men on earth could understand, it being seen as flowing from Him. From Revelation 10 to Revelation 19, verse 10, there is a description of the things upon earth for which He had been so acting, but at the time when they will stand out to man's eye upon earth; and both these parts — the preparation for the end, and the beginning of the end (visible to man) — all of it, so to speak, and understood by John ending with the triumph in heaven.

Thirdly, Himself comes out of heaven to put down His foes openly, and to set up a kingdom upon earth. He brings His court with Him, and (wondrous word) the Lamb's wife in the court above of the kingdom, which is to be upon earth below (compare Isa. 4: 4-6 and Rev. 21: 2, 3, 10); and finally sets up the new heavens and new earth, wherein righteousness is to dwell, pure and unmixed, for ever.

If the Revelation were printed on one side of a large sheet of paper, and I then divided it into three parts -

The first part (A) would end with Revelation 3.

The second part (B) would end with Revelation 19: 10.

The third part (C) would end with the book.

(A)* would contain both the introduction to the book, and the actings of the Son of man seen by John, as if He had come down into Patmos, and was seen by him there as judging the churches(B) would embrace the whole period in which the Lord (His resting-place in patience still in heaven), is acting, first in providence, to remove barriers. out of the way; and then openly, to bring out, to light and sight on earth the beginning of the end, and the actual preparations for earthly glory; and (C) would contain the open manifestations of Himself; the kingdom in its twofold parts, heavenly and earthly; and after that, the eternal state; and then the conclusion of the book, or prophecy.

*(A). This really contains the things which are and things seen. (Rev. 1: 19.) (B) and (C) contain all that shall be hereafter, or after those things which John saw.

Peter, James, and John saw the transfiguration of the Lord on the mount. Peter wrote about it as an eyewitness. (2 Peter 1: 16-21.) They saw it for us. In like manner John when in Patmos, had a stream of time — God's stream about the Son of man and the Lamb, and of that which would roll out under the hand of Christ, as Son of man, or the Lamb. John saw it all in broad outline, and John wrote it down for us. And the Holy Spirit, who inspired John to write it, is with us, to enable us to profit from it, each for him or her self. But in order to do this we must be simple and childlike, and not carry our own thoughts into the book, but bring forth God's mind as expressed in it.

Keep your eye upon Christ Himself, and see where He is, and what He is doing, as you read the book. This will give light to your intelligence, and will give warmth to your heart, as well as strength to your conscience, and purpose of heart to be a doer of His will. Christ a living person in whatsoever glories shown, for me as sole clue through the book! Take seals, or trumpets, or vials, etc., as clue — if I see the Living 0ne who gives all these their power, I can be satisfied to wait till many of the details explain themselves by their accomplishment; for the word of God accomplishes itself. But I live upon Christ now.

I take, then, now this roll of the stream of time, as to the revelation of Jesus Christ as Son of man, and as the Lamb. It has three cords across it, binding up its length into three parts. I loose the first of them, and it unrolls down to the end of the third chapter. I read it prayerfully, and say the golden thread that runs through it is my Lord, as Son of man, in the glory of the Ancient of Days, come down from above, and standing in the midst of the seven golden candlesticks. And there He expresses His unfailingly correct estimate, of how far they had answered the purpose He had in lighting them. His mind comes out to and in His servant John All this in a vision in Patmos. And (may I not add?) gracious the love which shows me the Lord in this, to me, His new position; surely Himself therein, will give me the light of intelligence and feed my soul with His glory. The apparent nearness of the One in action to that about and on which He is acting, and the full entrance of the mind of John into all this, should be noticed.

But remark verses 4 and 5 — "which is, and which was, and which is to come" — (or the existing one, and the was, and the coming One). How different from the title, Father and God of our Lord Jesus Christ, and our Father and God through Him! (John 20: 17.)

Again, "the seven spirits which are before the throne." How different from the titles of the Spirit, the Unction, Life-giving, the Seal, the Earnest, and Comforter, as we know Him!

And again, and "Jesus Christ, as the Faithful Witness, first-begotten from the dead, and Prince of the kings of the earth." How different from that which John's faith gives out the moment he sees Him, according to the glories in Christ, as displayed in the eternal redemption and everlasting salvation of a people for heaven! "Unto him that loved us, and washed us from our sins in his own blood:" the enjoyed fruits of His love acting in mercy and compassion. "And hath made us kings and priests unto God and his Father;" rich grace to us, in having set us in relationship with Himself, who is Head of all government and worship. And lastly, the privilege and power of praise; "to him be glory and dominion for ever and ever, amen," expressing both the mind of the Holy Spirit, and the desire of the disciple's heart.

Verse 4, and the first part of 5, give us glories divine of God, and of the Spirit, and of Jesus Christ as connected with earth. But John (latter part of verse 5, and verse 6) takes up glories divine, but as connected with himself, and those that are for heaven and eternity — known and enjoyed blessings.

The Emperor may have been allowed to stop John's work in the churches, and was allowed (led by Satan) to thrust him into solitude, to the very point where the Son of man meant to meet him, and to give to him the new service of writing the guide-book for His people, through time, until the end. The glories of the Son of man, here as the Ancient of Days, are awe-inspiring; but they are not difficult to understand, at least not the titles or the insignia. John fell (ver. 17) at His feet as dead! But He graciously laid His right hand upon him, saying, "Fear not;" and then He names some of His own glories, as the answer to all that His servant could fear. "I am the first and the last; the Living One, and who became dead; and, lo! I am living for evermore, and have the keys of death and of the unseen world." And then (ver. 19) he claims John's service for Himself and the churches. To John, and to everyone that serves, how precious that service, and the love that formed it!

The mind of man works upon the things of man, but where the Spirit of God is, there that which God's word reveals is received in simplicity, just as "it is written." And sure I am that anyone of us that has the Spirit and mind of God can receive what He has written, and if we compare scripture with scripture, we shall soon discover thus more than we can find time to communicate one to the other.

In Revelation 2, 3 we have the seven churches named, in the midst of which John had seen (Rev. 1: 13) the Son of man. They were seen as around Him, Himself in their midst: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea. Seven churches selected as embodying all those failures which the Lord knew were contrary to His own mind, and all that would be found in any church, unto the end of there being any such on earth. These seven churches, I do not doubt, give all the phases of carelessness, weakness, haughtiness, evil in false doctrine, and in false profession, dependence, and independence, of all parts of the whole nominal church.

If I sit down and read ecclesiastical history, and study all the phases that have appeared in the churches from the beginning down to the present time, as near the end, I find then the value of the Lord's wisdom in having selected the above seven, and the order of the moral evil in the church, as a whole, upon earth is marked by the order in which the seven candlesticks are placed.

Each of these addresses has insignia* in which severally the Lord appeared.

*Study the string of these precious insignia and characteristics of your Lord and Saviour till you can go with intelligence through them. They are goodly beads to tell over.

1, He that holds fast the seven stars in His right hand, who walks in the midst of the seven golden candlesticks. (Rev. 2: 1.)

2, The First and the Last, which became dead, and lived. (Ver. 8.)

3, He which has the sharp sword with two edges. (Ver. 12.)

4, The Son of God, who has His eyes like unto, a flame of fire, and His feet like unto fine brass. (Ver. 18.)

5, He that possesses the seven Spirits of God and the seven stars. (Chap. 3: 1.)

6, He that is holy, He that is true, He that has the key of David, He that opens, and no one shuts, and shuts, and no one opens. (Ver. 7.)

7, The Amen, the faithful and true witness, the beginning of the creation of God. (Ver. 14.)

Seven insignia or signs about, or in Him, possessed by Himself alone! Precious glories of the Son of man, here in the glory of the Ancient of Days!

Each assembly has the Lord's estimate of it given.* Each has words of caution, consolation, and admonition, rebuke, warning, comfort, etc. fitting to its state, given. Each too has promissory communications made to it, calculated to make any believer become a victor or overcomer (who of you are overcomers?) Works, whether good or bad, are noticed.

*Every one, if he speaks, writes, or acts, will let out, at all events, what is in himself. Let this make us swift to hear and slow to speak. And, mark it, Christ also speaks, and acts truthfully according to what He is. Thus, if there be any thing that can be praised, He speaks of that first and afterwards of what is evil. Men usually find fault first, and few believers know how to praise another. I remember one saying once to me, "Nobody ever praised me before!" I had noticed to him how much Christ had wrought patience in him in the preceding year.

There is to each of these addresses an internal consistency in all its several parts, one with the other, which makes it impossible to transfer one part from one address to another, without disturbing the internal harmony of both. The promises are as full is such a Giver might give.

The one that is an overcomer:*

*"He that overcomes" is tame in English, and is ambiguous, for it might mean he that may gain the victory in the end. "The overcomer" is he that has overcome, does overcome and will overcome. A title attached to a person and characterizing him, he has overcome the wicked one, himself, and the world. Reader! am I, are you, an overcomer?

1, to him will I give to eat of the tree of life, which is in the paradise of God. (Rev. 2: 7.)

2, Shall not be hurt by the second death. (Ver. 11.)

3, To him, will I give to eat of the hidden manna; and a white stone, and in the stone a new name written. which no one knows, saving he that receives it. (Ver. 17.)

4, 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 to, shivers: even as I received of my Father and I will give him the Morning Star. (Ver. 26-28.)

5, we shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before His angels. (Rev. 3: 5.)

6, Will I make a pillar in the temple of my God, and he shall go no more out: and I will write on him the name of my God, and the name of the city of my God, New Jerusalem, which comes down out of heaven from my God: and my new name. (Ver. 12.)

7, To him will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne. (Ver. 21.) What a giver He! and how gracious the way in which he cheers on to victory.

1. EPHESUS the primitive church left her first love. (Rev. 2: 4.) No diligence in candlestick duties (and there was much therein which He praised) could compensate to the Son of man for the want of personal love to Himself. It was Paul's freshness of love to the Lord, which, from the beginning to the end, so characterized him, amid all his much service; and which alas, had waned in His beloved Ephesians 1 "Thou hast left thy first love." This was the church in her first declension.*

[*1, EPHESUS may, it has been said, mean beloved; 2, SMYRNA, preserved; 3, PERGAMOS, elevation; 4, THYATIRA, rend or tear the sacrifice; 5, SARDIS, feigned; 6, PHILADELPHIA, brotherly love (if so as exhibited in the Lord); 7, LAODICEA, judgment by the people.

Introducing Himself as Son of man in the glories of the Ancient of days to the churches, He uses some of His various official glories and personal characteristics in their wide range, if haply He may act upon those under the responsibility of their testimony, and lead them to repentance; or to be strong; or to fear; or to take forth that which is precious from that which is vile; or to be real; or to use Him as their responsibility-bearer; or to be ashamed of themselves. And all this more connected with the bema (2 Cor. 5: 10); than with the great white throne. (Rev. 20: 12.)]

2. SMYRNA had most taste in her experience of fellowship with Christ in His rejection by the world, though the reason of the experience was different. As to the church it was by persecution that the Lord preserved a weak people from the world which crucified Him (the Lord) because He was unwavering, strong and true to God alone. This was the second estate of the church.

3. PERGAMOS, the third experience of the church, brought with it Constantine, the emperor, usurping a place of power over the church.

4. THYATIRA, the fourth phase, gives us Jezebel's history over again. She who had no right to any place in the kingdom usurped power to establish false worship.

5. SARDIS comes next as a fifth, when the kings of the earth took the place of being nursing fathers to the church — a name to live, but no life.

6. PHILADELPHIA, the sixth is fully filled up by the Lord Himself.

7. LAODICEA had a very good opinion of itself and its attainments; very like what we see now.

Study Christ as He set Himself forth in Patmos and amid the seven churches: John saw it all, and wrote it all for all his fellow-servants that they might know it.

The Christ, — born of a virgin, and growing up, and seen to have been in retirement from youth till about thirty years of age; in testimony and teachings, and in all the beauteous ways of His own, amid the activities of His life here below; on the cross, in His marvellous death, and buried in the tomb of Joseph of Arimathea; but who burst the grave and came forth leading captivity captive, — is the Christ whom I commend to you. That Person first in those circumstances of humiliation. Yes, but stop not thou in those circumstances, He is not there now — the mosque of Mahomet has supplanted in that land the temple of Jehovah. Nor is He still lingering on earth as He once did forty days, to show that He marked well the state of all things in the beloved city, and to counsel and cheer His apostles: for whom when He was risen from among the dead, He yet lingered forty days, but then ascended, while they saw Him go up; and after that (Phil. 2: 6-11) He took His seat on high. Mark the "wherefore" of verse 9, obedient unto death, even the death of the cross, "wherefore" God also has highly exalted Him, and given Him a name which is above every name: that at the name of Jesus (which was His name as known among men) every knee should bow, of things in heaven, and on earth, and infernal: and every tongue confess that Jesus Christ is Lord, to the glory of God the Father!

Study Himself there, in His actings at Pentecost (Acts 2), Forgiver of sins, and Giver of the Holy Spirit to repentant sinners in Jerusalem. Study Himself in the martyrdom of Stephen (Acts 7), and the conversion of Saul of Tarsus (Acts 9) and his mission (Acts 8) at Antioch, and his apostleship as Paul. Study Him in the Hebrews, in the heavenly calling, in the Epistle to the Ephesians, in the mystery: study Him where you will, but whatever you do, do not forget to study Him in the Apocalypse, book of His glorious power, and coming, and of the glorious manifestations to come, on earth and in heaven; first, as suppressing all evil, and reigning over the earth; and finally, in the new heavens and new earth. For God will have this twofold glory as fruit of the humiliation, patience, and power of the Son of man, Jehovah's fellow. (Zech. 13: 7; Zech. 11: 13.)

I beseech and entreat each of you to have and to hold Christ Himself as the test of yourself, and all your ways: as the touchstone by which worldliness can be discovered; and (as He is in the book which we are studying) the great responsibility-bearer before God, as to the profession of religion on earth, and as to the fulfilment hereafter of all promises to the Jews, and the Gentiles, as well as to the church of God. (1 Cor. 10: 32.)

It may not be amiss to add a few remarks now upon the light which this first part of the book sheds upon some of the leading ecclesiastical notions of the day.

Man from the time he lost his innocency, with it lost his first estate, he was turned also out of Eden a spoiled thing. From that time downward, his tendency and business have (alas!) been to spoil everything he can; and this often through the delusion that he is competent to improve upon what God has done!

Men tell us that the church as set up round Peter, apostle of the circumcision, at Pentecost, is to stand for ever, and to bring in a spiritual millennium; and that nothing in it may be altered until the Lord takes the great white throne. The Jews held much the same thoughts about the Mosaic economy; and were stumbled by the Lord's coming first in humility, ere He came in glory; just as now, men are stumbled by the statement of the truth that the churches — Christendom — will certainly be judged by Him, because of its failure as to the truth entrusted to it, and the position in which grace placed it as to heavenly truth, as much as Jewdom failed of old, as to truth about earthly things.

But, if the church at Jerusalem was everything, and the source of all power, and was to abide continually — why was there to, be another apostle (Paul, apostle of the uncircumcision), and another site, Antioch, set forth? Who transgressed man's notions, even with a Philip in Samaria, and as to the eunuch of Candace of Ethiopia (Acts 8: 5, 27)? It was the Lord Himself. Who used Peter, as to Cornelius and his household (Acts 10) contrary to his own, and Jerusalem Christians' prejudices? It was the Lord! Who chose a new witness, a Hellenist, chosen to be apostle of the uncircumcision, endowed him, and sent him out from Antioch without his deriving any one thing through Jerusalem? It was the Lord. And Paul was. witness, not of Christ risen from the dead merely, but of Christ ascended up on high and giving gifts to men! Christ Jesus on earth formed Peter, and (when risen from the dead) sent down from heaven the Holy Spirit to him. Christ ascended up into glory, turned Saul* into Paul, and the Holy Spirit sent him out from among his praying brethren, and fellow-servants at Antioch, together with Barnabas, who afterwards dropped off from Paul.

*The name Saul may perhaps mean "interrogated," as man is by the law; but has no answer to give. And perhaps also Paul may signify "wrought" or "formed." This our apostle was certainly, a vessel well fitted for the Master's use.

Paul, be it remarked, had to modify, after that failure had set in, the conditions of fellowship here on earth. At first, himself full of faith, and, of the Holy Spirit, and preaching (what he had learnt in his own conversion) an ascended and glorified Christ as Son of God, — those that seemed to cleave to Him and walk with Him Paul owned, and fully associated himself with them. But when evil had set in, and become established, we find him writing to Timothy, after telling of Hymenaeus and Philetus (2 Tim. 2: 17), he adds, Nevertheless the foundation of God stands firm (or fixed) having this seal, The Lord knows those being His; and let everyone that names the Lord's name stand aside from iniquity. (2 Tim. 2: 19.) How is a man to be meet for the Master's use, prepared unto, every good work? "Flee youthful lusts; but follow righteousness, faith, love, peace, with them, that call upon the Lord out of a pure heart." And. this is confirmed in 2 Timothy 3, in which he bids Timothy: Turn away from those who have the form of godliness but deny the power of it; just as Protestants did en masse at the Reformation.

John's line of truth differed from Peter's or Paul's, though the doctrine of all of them concurred together to form one whole. The Father's family, possessing the eternal life in and through the Son of God, in John's epistles; the Son of man as Ancient of days in the Apocalypse judging false profession in Revelation 1 to 3; and the Lamb in the midst of the throne of the Lord God Almighty in Revelation 5 etc. And, note it, it was God who, without reference to Peter or Paul, opened the fresh truth in the Apocalypse!

Again, the man-made religion of fallen human nature denies that pardon and acceptance can be known* until the great white throne has been sat upon; but John (Rev. 1: 5, 6). knew his own forgiveness and that of the "us," knew also our relationship with and under Christ, as part of the royal priesthood. And so, naturally, he and we cease from occupation with our leanness, our leanness, to be occupied with praise and ascription of glory and dominion to the Lord.

*A most unfortunate view. For no one that stands there will be saved: all these are judged according to their own works. On the other hand, one thousand years before that, the saved through faith in Christ will be made manifest before His bema, or judgment-seat; none but the saved to appear there, where the question is about rewards for works done since they believed.

Again, ecclesiastical views never see the tender faithfulness of the Lord, as towards John, when he fell at His feet as dead. Nor the solemn and awful truth of judgment of false profession being in the Lord's mind, however long He may linger in long-suffering patience.

Again, as Protestants did well to escape from the evil of the nominal church at the Reformation (though many nowadays are inclined to turn back to it and traditional religion, so building again the things which they had destroyed) yet we have two very remarkable things in each of the seven churches. First, Christ's estimate of it as a thing He had examined; and secondly, His command, "He that hath an ear to hear, lot him hear what the Spirit saith unto the churches." Did they, or any of them, repent and get restoration? Which of the seven? And where is it? If none escaped, faith in me, if I have an ear to hear, knows that the Lord's visitation of them ends in His spuing them all out of His mouth. I am, we are, under Christ who has judged the churches and Christendom and given us his estimate of them.

Compare Israel in Moses' or Solomon's days with Israel in the Lord's days, — alas! the contrast is not so fearful as that which the comparison of the Pentecostal church (Acts 2, 4) and Christendom of our own day gives us.

God's counsel and plan and the value of the work of Christ stand for ever, and those who through faith and the Spirit are connected therewith most surely have as individuals everlasting life now: for they are part of the espoused, the bride expectant of Christ. But, as to the present enjoyment, and standing upon earth of anything like a candlestick, such a thing cannot be found anywhere. But there is One, who is faithful amid unfaithfulness, and who can, and will keep that which we have committed to Him.

He remembers who wrote, "They that feared the Lord spake often one to another, and the Lord hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and thought upon His name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him." (Mal. 3: 16, 17.)

And He did remember His Zacharias and Elizabeths; His Annas and Simeons; His Marys too, and Josephs: just as He had remembered His Enochs and Noahs. We may be assured of this, and count upon Himself as John did. Yea! may I not say, such a meeting as this is the proof that He has not forgotten to be gracious in our day?

May the Lord be with you and bless all that God knows to be His; bless them in the knowledge of this book of the Revelation, and help us to profit from it!

Lecture 2.

[2 Cor. 15: 35-38; hymn 106; prayer; hymn 179.]

Revelation 4 - 19: 10.

Last week we were occupied with the vision given to John in Patmos. Being in the Spirit, he saw Jesus Christ in the midst of seven golden candlesticks, but with all the glorious insignia of the Ancient of days (yet Son of man) examining the churches. The whole scene was brought before John's mind as if it were on earth and in Patmos.

In our study today, the scene is laid in heaven. John is in the Spirit, and as caught up thither finds the same Jesus Christ, but here as the Lamb that had been slain and in the midst of the throne of the Lord God Almighty.

I made last week, a prefatory remark or two upon the importance of every one remembering the unity of God's truth; and pointed out that the revelation of the sent One involves His life and sufferings in humiliation here on earth, as now past; His patience and gifts, as now at God's right hand on high; and hereafter, His coming glories whether in heaven or on earth. Without seeing these three subdivisions in the service of the Lord, neither can its connection with His Father and God (of whom and to whom and through whom, that service was, and is, and will be), be enjoyed, nor the fulness of the gospel be at all rightly understood.

Tonight I desire to add to those prefatory remarks, a few words in answer to the question: — Who is this Lord — who in humiliation, patience, and glory works such wondrous things in behalf of God and His saints, and before men and angels?

"Worship God" (said the angel in Rev. 19: 10) "for the testimony of Jesus is the Spirit of prophecy," or, "the Spirit of prophecy is the testimony of Jesus." This is always true, as to every part of scripture, for no scripture is of any private interpretation, though truth might be ministered in a fragmentary way at one time, and at another time in a more comprehensive form: (See for instance Hebrews 1: 1, and its contrast to verses 2, 3.) yet the centre and end of all scripture is Jesus Himself; it is of Him the Spirit testifies in the word, and in us: the scope of no context is seen till its connection with Jesus is seen.

Evidently this book of the Revelation includes an immense range and has divine and heavenly depths and heights in it. For Jesus Christ is spoken of in it as the First and the Last, the Alpha and the Omega, the beginning and the end; and though not enlarging upon it, yet "His Father" is, from  time to time referred to. (Rev. 1: 6; Rev. 2: 27; Rev. 3: 5 and 21; Rev. 14: 1.) He is in the midst too of the throne, of Jehovah Elohim Shaddai (Rev. 5: 6); and the Lord God Almighty, and the Lamb, are the temple in the templeless city of glory (Rev. 21: 22); the glory of God did lighten it and the Lamb is the light thereof (ver. 23); the throne is the throne of God and of the Lamb. (Rev. 22: 1; etc., etc.)

Moreover, past eternity was evidently His who is the First and the Last. A being who never had, a beginning, self existent, is not a description of mere man, but is true of God alone — Father, Son, and Holy Spirit. The Son was only begotten in deity and He was the object of worship to heavenly intelligences (even ere man existed); then too all the counsels and plans (referred to in scripture) as from before the foundation of the world (that is, ere this creation had existence) were in Him and for Him. (See Eph. 1: 3-10.)

Again creation, providence, and government are three kingdoms in which the Son's power and glories have been manifest. (See John 1: 3; Col. 1: 16, 17; Rev. 1: 5.) So again, though much more fully testified of) as to eternal redemption and salvation; these had and have no being save through and in Him. Study Himself, beloved friends, in Philippians 2: 5-13; and Colossians 1: 12-20; and 2: 9, 10, etc.; and own the infinite majesty of this Jesus Christ, who knowing all things, said of Himself, "No one knows the Son but the Father; neither knows any one the Father save the Son, and he to whomsoever the Son will reveal him." (Matt. 11: 27.)

I will speak yet more freely and do you judge what I say.

Jesus — who is He? Matthew says they shall call His name Emmanuel, that is, God with us; thou shalt call His name Jesus (Jehovah a-saving), for He shall save His people from their sins. (Matt. 1: 21-23.) The name of Jehovah is not a creature's name, and Jesus is the man that is Jehovah's fellow (Zech. 13: 7); and God manifest in flesh. Before any angel or creature of any kind was formed, He was in the beginning and He was with God, and He was God; and without Him was not one thing made that was made. One that never had a beginning can only be said of God, Father, Son, and Holy Spirit, according to the newly revealed divine name; I say this as to now, because in the old scriptures, we read of Jehovah, Messiah, and Ruach (or the Spirit). God never began to be: — and the Son was with the Father and the Spirit in eternity, God. The first Adam in Eden pointed like a finger post to Him that was to come, was a type of Him as the last Adam, and yet He who was the last Adam existed before the first, even in eternity. In the garden of Eden, Adam was created first, and out of a crooked rib taken from his side while he slept Eve was formed. In its separation from the human body, such a thing would be in itself most unsightly, yet God built. it up into Eve as a companion and helpmeet for him. The last Adam will have a bride, the confidante of His love, the church formed by the Holy Spirit a new creation in Christ Jesus.

When creation got under the power of sin, it became a wreck, and the earth was judged for man's wickedness at the deluge. Yet creation has still a voice to man, as Psalm 19 and Romans 1: 19-23, show us power from everlasting and divine glory are both stamped upon it. Men own that: that even in nature there are proofs that but one being made it all and He of power self-existing. But, what if I say, Yes, there is but one God and He very good, as I judge from natural religion, but has He always been my first object in life? Alas no! and so, according to the testimony of natural theology I am lost. But God who is rich in mercy gave His Son, and in Jesus was life, and the life was the light of man; as lost in myself I how to Him in whom there is a new creation.

Then as to providence; we see how in the first creation every tree and plant had seed; so also as to the fowls of heaven, and the fish of the sea, and animals; there had been provision made for procreating the species. But when sin had come in, God made a covenant in providence and took care to have the rainbow as the sign of it. For wicked as man might be, He would continue the seasons, and give crops while the world stood: and He declared that it should not again be destroyed by water. How blessedly, too, does the Lord proclaim this truth as to the sun shining upon the evil and upon the good; and the rains descending likewise; as to the lilies of the field and the grass which today is, and tomorrow is cast into the oven; and as to not one sparrow falling to the ground without our Father which is in heaven, etc., etc. Moreover, providence is used by Him in His dealings of grace; as in Psalm 107 for sinner and for saint. When I look round me on the earth and see the fruits of sin on every side, what could I do if I did not know that there was the blessed One above and behind it all? Affliction, hunger, sickness are all around in this groaning creation. I should be sorrowful unto despair, but I see by faith the God of providence, above and behind it all, using it all for His own glory and to draw and force men to come to Him.

Then, too, there is a kingdom of government, God governing all down here. Once He made Himself king, as well as God, of a nation, Israel. When Israel would not own Him, either as their God or their king, he called a Nebuchadnezzar to take the kingdom; and, when he was heedless as to his thoughts and words, he too was judged. By whom but Himself do kings reign and princes decree justice? He raised a Darius and an Alexander and a Caesar and told out what He meant to do, hundreds of years before He did it. Under Caesar our Lord was crucified, and that He foretold. And, that we might know Him and own Him in government, He has told us how all the glory of the great image of Gentile imperial power, shown to Nebuchadnezzar, will pass away through man's wickedness; and the gold, and the silver, and the brass, and the iron mingled with clay become as the chaff of the summer threshing-floor, before the Lord Messiah coming to take up Israel; the king that is to come in the name of the Lord.

Then, last and most important, there is the kingdom of eternal redemption and salvation. Until the fulness of time came, there was no seed of the virgin born by the overshadowing of the Holy Spirit: no Son of the Most High that could be laid in the manger; or, as a youth, go and hear and answer questions in the temple; that could afterwards go about in Almighty power, doing good and teaching; and then be crucified, put to death and be buried. He is the one of whom and to whom the Holy Spirit always bears witness. Are your spirits occupied with that with which the Holy Spirit is occupied?

The sum of these two sets of prefatory remarks, that of last week and that just given,* might be thus stated. The beauty of the character and ways of Jesus, as displayed in His, past humiliation; in His present patience; and in His coming glories (when He is looked at as Redeemer and Saviour for eternity, and his actings therein), do not exhaust, are not equal to, the aggregate of the testimony which the Spirit and the written word give to Him. Himself is ever one and the same; but the displays and manifestations of God through Him — who shall count, who can tell?

*This latter is anything but an exhaustive list of His glories. For instance, I have not referred to Him (as set forth in John 1: 14-18 as only-begotten Son of the Father, etc.; nor as the image of the invisible God (Col. 1: 15; 2 Cor. 4: 4), nor according to John's epistles, etc., etc. All I have sought to do was to refer to such varieties of glories as would suffice to leave on the mind the consciousness of the innumerable eddies circling outwards from Himself.

I must here make another remark and that is of importance. The connection of that which is found in each book of the scriptures, with the subject treated of in it, and the aspect in which the subject is being looked at, is much more stringent and distinctive than most are aware. For instance, as the four gospels give us four different aspects of the life of the Lord, when down here on earth, so do the epistles give us different aspects of Him, and what is His now, where He is; and of Him, and what will be His hereafter. For instance, Ephesians and Corinthians both treat of Christ as in Headship of the church. But, in Ephesians, it is the church as body and bride of Christ; in Corinthians, it is the church as the church of the living God.

Again in John's gospel, we have the Lord doing everything down here needful for the many sons to be brought to glory. When risen from the dead, a supplementary chapter is added, in which the millennial glory on earth is first pictured, and then that which treats of the continuance of what characterized John's beyond Peter's day. In John's epistles the eternal life in the children is first treated of. Then in the second epistle, the solemn responsibility of holding fast the truth; and in the third, life and grace pressed; and Diotrephes made to be of no comparative importance.

In the Revelation, the Lord, where He now is, is shown as the Head of all government and religion. The Son of etc., and the Lamb. This produces certain contrasts, as well as, occasionally, correspondences in what is found in the various epistles. As one result, you will find that verses often quoted as equivalent the one to the other, are very different one from the other, when each is studied in its context. In reading, I desire to read what is before me, and to study it in its context, and to note the aspect in which the subject is looked at in the book.

The book of the Revelation of Jesus Christ etc. has its own lessons to teach. It is more like Daniel than any other book in scripture, and has large connections with the contents of Daniel's prophecies, — though its own line is peculiar to itself and distinctive. There is a spiritual propriety in Peter's entering into many things which are not found in John's writings, and resting in detail upon them. They were according to the line given to Peter, and not according to that given to John So likewise as to Peter and Paul, and the differences between their lines. And so as to John and Paul, their lines may often approximate, and meet at various points, but the aspect of their subjects is different, and so a fuller and more comprehensive communication of truth is the result. This ought to be carefully attended to.

To turn now to our study of the Revelation, or Apocalypse. Last Tuesday we loosed the first band round the roll of John's stream of time. The roll soon stopped unfolding itself, and the close of what lay open before us was at the end of Revelation 3. We examined the introductory chapter and the two succeeding ones. The scene was laid in Patmos, isle of John's exile. There, in vision, John in the Spirit saw the Ancient of days as Son of man in His visitation (to use an ecclesiastical term) of the seven churches.

I now loose the second band; and the roll of John's stream of time runs out to the middle of Revelation 19. Verse 10 is the last visible. The scene is here laid in quite a different place from where it was before: for (says John) "After these things (those in Rev. 1, 2, 3.) I looked and behold a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me, saying, Come up hither* and I will show thee things which must be hereafter." Then we find John was in the Spirit and saw things in heaven. In Revelation 5: 6, the Lamb is discovered in the midst of the throne; and in Revelation 6 and onward to Revelation 9. He begins teaching His servant the things which were to come forth from Him on the throne. There seems to be a change, a blank, between Revelation 9 and 10.

*Many suppose that John's transit, here, in spirit to heaven ("the things which are hereafter," of Rev. 1) corresponds with the rapture of the saints. (1 Thess. 4.)

Down to the end of Revelation 9 John was in heaven in spirit and vision, learning from what went forth from the Lamb in heaven. But there was nothing come forth to the earth which when seen in itself, such an one as John could read and understand. In Revelation 10, as I judge, it is the messenger of the covenant who comes forth, and then there is a testimony for John and His servants to give upon earth and among men; and the things on earth assume the forms predicted in prophecy, as in Daniel and the Psalms the preparation for, the beginning of, the end.

With Revelation 19: 11 the Lord lays aside His hidden privacy, leaves heaven, and comes out Himself, and with Him His armies from heaven; there is no longer a testimony to be given by servant or prophet, for the King of kings and Lord of lords is openly displayed as openly taking vengeance upon His foes. This we hope to study next week, namely, on the 25th.

The throne in Revelation 4 is that of the LORD God Almighty (or Jehovah, Elohim, Shaddai). Observe the name used in creating (in Gen. 1 - 2: 3) is Elohim, GOD. At verse 4 of chapter 2, that is, when man's settling in Eden is in question, the name is LORD GOD. This word LORD is often used in scripture and the Psalms as marking relationship between GOD and man; as "the LORD said unto Abram, Get thee out of thy country," etc. (Gen. 12: 1.) Abram was to become a specimen of one in relationship with the true God. So this name was that which marked God's relationship with the descendants of Abraham, the Jews (Exodus 3 proves it). As to Shaddai, we read Genesis 17: 1, "The LORD appeared to Abram and said, I am the Almighty God [El Shaddai], walk before me and be thou perfect." (Look, friends, at the word "walk before me, I pray you. It is a fresh version of the old truth, "Enoch walked with God.") Shaddai means rather almighty in resources than almighty in the abstract; and that was well proved by Abraham, by Israel, and may be by each homeless pilgrim now. "Almighty in resources:" is He your God? (source and stream and end? and in known, relationship with yourself, each of you?) The word Jehovah is a title never given to any save the, self-existent One. Not so the word Lord or lord, possessor or master.

There are a variety of thrones referred to in scripture as the seats or resting-places of God: do, not hastily assume that there is but one. This one,* in Revelation 4, has emblems of creation, providence, and government, about it. The four living creatures, the rainbow round about the throne, in sight like unto an emerald, and the four and twenty seats, round about the one grandest seat of all — seat of Him who to look upon was like unto a jasper and a sardine stone, suffice to prove it. The four living creatures lead the praise in verses 8, 9; and then (ver. 10) the four and twenty elders, in the glory of their royal priesthood, worship Him that sits on the central seat, and give back, in adoration and worship, the blessings they have received: they fall down and worship Him, casting their crowns before Him, while (with the music of a thankful heart), they sing. "Thou art worthy to receive glory and honour and power," etc. (Rev. 5: 11.) The signs of judgment (ver. 5) and the seven lamps of fire now burning before the throne, which are the seven. Spirits of God, and (ver. 6) the sea of glass like unto crystal (purity in fixed abidance), should be noticed.

*The word throne is the same as the word seats, verse 4.

But where is the Lamb all this while? none such, is to be seen there as yet. Now I ask your particular attention to this. John saw, in the right hand of Him who was on the throne, a little roll, written inside and out, sealed with seven seals.

And a mighty angel heralded the challenge, "Who is worthy to open the little roll [it contained secrets reserved till then] and to loose its seals?"

No one in or of the universe could be found able to open it, or even to look upon it. John wept. But one of the elders bids him not to weep, for there was One (not a mere man nor to be found in the range of this creation), and He had OVERCOME to open it and to loose its seals. Yes! the Nazarene, in whose face men spat, the One despised and rejected on earth, mocked with a crown of thorn and a reed sceptre, has prevailed, is the One that has overcome all that stood against Him; and, among other fruits of His service to God, He must have this of being the One who, in the midst of the throne, is to be the communicator to those whom He has bought, and who serve Him (even now down here) of the things which were shortly to come to pass. And we know this.

And "lo! in the throne [which must have opened to let Him be seen, as He is not seen in Rev. 4.], and of the four living creatures,* and of the twenty-four elders, stood [the central object of all] a Lamb as slain, having seven horns and seven eves which are the seven spirits of God sent forth unto all the earth." Mark this, the Lamb once slain, but now with the perfection of power and intelligence, and both of these communicative, because inseparably connected with the seven Spirits of God sent forth unto all the earth. And mark, too, thus discovered and made manifest (God's own rich resource) His bearing! "He came and took the book out of the right hand of him that sat upon the throne."

*The word is living creature and not beast.

Thereon (vers. 8-10) the four living creatures and the glorified royal priesthood fall down now before the Lamb and worship Him. The harps mark melody in the scene. And the golden vials full of incense show amid the glory, how God, in the whole pathway to it, had put all the tears and cries of need of His poor people here below into His bottle. Remembered by Him they are, remembered by us too, they will be, in the glory.

Verses 9, 10* show us how far what John had learnt to sing in Patmos when he saw his loving Master there, was identical with the mind of heaven and the song of the twenty-four elders in glory.

*If the critics upon the evidence of the best Greek manuscripts are right, and that it should be "redeemed to God" in verse 9 (instead of "redeemed us to God"), and in verse 10 "made them" (instead of "made us"), then John, instead of only hearing his own wilderness-learnt song (as in Rev. 1), repeated here in heavenly glory, found out how the glorified royal priesthood have a sort of precentorship place in leading praise for blessings of redemption and salvation as extended to others than its (Rev. 1: 5). That as now called in humiliation to pray and give thanks for all men (1 Tim. 2), so then in glory to praise for all the extensions of redeeming and saving love.

The angelic host around (vers. 11, 12) worship too; but they cannot touch the note of redeeming love and salvation through the blood as we poor sinners saved by grace can. The song circles out and around to the whole universe, below the throne. (Ver. 13.) The four living creatures say Amen; and the twenty-four elders worship. It is a rich scene to have before us! The feeblest and least, all there, can and do give back in praise that which they have received.

Observe the difference between the blood as of atonement (in Rom. 3: 25; 2 Cor. 5: 21; and Heb. 10), and the blood, as applied to the conscience, and setting the heart free to sing as with John in Revelation 1: 5, and the blood (Rom. 3: 26); and the blood, as in a wider range, connected with salvation and redemption as here.

That the Lamb is the communicator to His own of knowledge and light is the blessed instruction given in this portion. A fresh token of His worthiness and love to us, and of God's rich grace.

In Revelation 6 the opening of the seals begins.

The first four, introduced by one or other of the living creatures (ver. 2), an all-conquering power; (ver. 4), one that takes peace from the earth, and causes men to kill one another; (ver. 5), famine of the necessaries of life, not of its luxuries; (ver. 8), destruction over one-fourth of the earth by means of the sword, hunger, death, and wild beasts, God's four plagues; verse 9, souls beneath the altar of those slain for the word of God and for the testimony given, come into remembrance and are cheered; verse 12, a terrific earthquake eliciting from the wicked on earth the confession of their Alienation from and distrust of God. For their hearts and ways were not right with Him. The unreconciled always expects destruction because her deserves it and thinks God will be against him, for he is against God. Injure any man, and you will naturally expect that he will injure you if he can. Our thoughts too often are the expression of our own selves.

Revelation 7 is a parenthesis — in the midst of judgment, mercy is remembered. First, 144,000: that is, 12,000 of each tribe of Israel sealed, that no judgment for the earth may reach them (vers. 1-8); and, secondly (vers. 9-17), an innumerable multitude, gathered from all nations of the earth, stand before the throne and the Lamb, clothed in white and palms in their hands. How precious these rays of mercy are! At the destruction of Sodom, God remembered Abraham and spared Lot according to the yearning that led Abraham to intercede. Lot, wife, and two daughters, were spared. One turns round when she ought not, and meets with judgment. Brethren! remember Lot's wife! God is merciful and compassionate often in the midst of judgment, but He looks for immediate obedience as the result. God anticipates; and He said, "Shall I hide from Abraham the thing that I do?" That was in judgment. Here in purest mercy 144,000 of Israel which had crucified their Messiah are guarded from grief; and then from among all nations an innumerable multitude are rescued for God and the Lamb.

In Revelation 8 the last seal is opened. But ere the seven trumpet-angels can begin to call forth griefs, verses 2-5 show that the Mediator must lay aside His intercession ere the griefs can come. The censer which in His hand. carried up the prayers of saints (ver. 4) to God became, when filled with coals from off the altar and cast to the earth, the signal of judgments come. The seven angels sound, one in, each of the verses 7, 8, 10, 12, and limited judgments follow. At verse 13 it is said that the three last are woe trumpets.

These three are the fifth angel in Revelation 9: 1-12; Abaddon, destroyer (in Hebrew), and Apollyon, destroyer (in Greek), seem to mark the extensive range of the action here of the pit; and the sixth angel, verses 13-21; and the seventh hereafter.

All is shown thus far in heaven by the Lamb hidden in heaven; John is there too. Notice the distance from height above of the Lamb on the throne and the sphere on which the action tells, from Revelation 6 to end of Revelation 9. Most of it too is aggressive for the removal of what is evil, or. the keeping of it in check.

But with Revelation 10 the "messenger of the covenant" comes out; a mighty Messenger He. Weigh the description of Him, and see whether it is not, though under another display, the same person who appeared to John in vision in Patmos, as the Son of man of Daniel (Rev. 7: 7-14, 22), though with the insignia of the Ancient of days upon Him too; the same person who in Revelation 5 is the Lamb. in the midst of the throne and then opener of the. seals; the same, person who is the ONLY Mediator between God and man to offer up prayer, as found in Revelation 8: 3-5. This is His description: a mighty angel or messenger come down from heaven, clothed with a cloud, a rainbow upon His head, His face as the sun, His feet as pillars of fire. A very little roll in His hand, open; who set His right foot on the sea and His left on the earth, and cried with a loud voice, as when a lion roars, whereon seven thunders uttered their voices. John (who somehow was found come down to where sea and land were) was about to write, but a voice from heaven said, "Seal up the seven thunders and utterances; write them not." And then the one, standing on the sea and earth lifted up His hand to heaven, and swore by Him that lives for ever and ever, the Creator of everything, that there should be no longer any delay, but in the days of the voice, of the seventh Angel, when He begins to sound, the mystery of God shall be completed, as declared to, His servants and prophets. (Compare Rev. 11: 15 and Rev. 12: 10.) And the voice which I heard from heaven (query, that in Patmos and that which afterwards said Come up into heaven, Rev. 4) said, Go, take the very little roll which is open in the hand of the angel standing on the sea and on the earth. John went and said to him, "Give me the very little roll." Take it, said he, and eat it. Embitter it will thy belly, though like honey it sweetens thy mouth. John obeyed and found it so. Thou must prophesy again, said he, before many peoples, and nations, and tongues.

When the Lord said, "Shall I hide from Abraham that thing which I do?" etc. (Gen. 18: 16), He referred to His own visit of inspection of Sodom and Gomorrah. His confidence as to Abraham and the making him the confidant of His secrets, must have been very sweet to Abraham. But, in result, when Abraham found out what was at stake, Lot in the city threatened to be destroyed, it was bitter. But God remembered Abraham and saved Lot out of it. When John was told he was to be the one in whom the contents of the very little roll in the hand of the Messenger (Rev. 10) was to be deposited, that must have been very sweet; but when he came to bear testimony about the new truth he had had revealed to him, he got the full taste of bitterness. Just so it was with the apostles, the privilege of having the Lord's instructions to them was sweet, the testimony about it brought very bitterness into the inward parts. See this also in Jeremiah.

Who is there of us who has not tasted the sweetness of the truth newly recovered since the Reformation? but when that was carried out into practice, even the privilege of having the scriptures, of justification through faith, of being under the condition of "Live and do," instead of being under that of "Do and live, it led to bitterness and trial.

Have you not found the enjoyment and sweetness to yourself of truth newly brought out for today, say of the contents of the Book of the Revelation of Jesus Christ? Well! sure I am, if you are trying to share it out to others, and avow you are trying to walk in this truth (as old as John's writing is, but revived anew in these days) and to be maintained by you as bringing truth to you which you must walk in and which lays its claim over all, you will know something of the bitterness referred to. Men do not get troubled by truth that is in creeds, etc. "Everybody," say they, "knows that, and each man must have his own opinion." But when truth is drawn first from God and His book — truth, too, perhaps, that involves the condemnation by God of the ways of the professing church and of the routines down here, it leads (as it always has led) to conflict; and, if we have and walk in the Spirit of Christ, to trial of heart within us.

From this onward we shall find that the vision is as to things upon earth, such as men's senses will he able to recognize when they take place and to read according to the prophets. For they are the subjects of divine interest on earth, until the judgment of the whore, etc. (Satan's wife and city); for Christ had been supplanted in what was nominally His holy habitation and espoused, and Satan, world, and flesh are openly to be judged in the corrupted thing. Then shall come the manifested presence of the Lamb in courts above, when the espoused, having first become bride, becomes the Lamb's wife. For Christendom is not Christianity. This was the religion of Christ and of His anointing power. Christendom is man's corruption of Christianity, such as there was previous to the Reformation. How far are we escaped from it, is a solemn question.

For instance, Revelation 11. In the city, where also, our Lord was crucified (ver. 8), John has to take, accurate notice of the state of professing religion (as men speak), of the temple, altar, and worshippers; and of the Gentiles treading down the holy city forty-two months; of two witnesses for God, with the power and acts of Elias and Moses, prophesying in sackcloth twelve hundred and sixty days. "These are the two olive trees, and the two candlesticks standing before the God of the earth." (Ver. 4.) The wild beast from the bottomless pit slays them, to the delight of the nations, but they are called from heaven up into heaven, and ascend on a cloud in sight of their enemies, and an earthquake follows.

There is something here to take notice of as to the seventh trumpet: verse 14 states, "The second woe is past; behold, the third woe comes quickly." (This refers to Rev. 8: 13: "Woe, woe, woe to the dwellers on the earth, by reason of the voices of the trumpet of the three angels which are yet to sound." This warning, too, had been given in a way to command universal attention, even by an angel (some read an eagle) flying in mid-heaven.) "And (ver. 15) there were great voices in heaven, saying, The kingdoms of the world have become the kingdom of our Lord and of his Christ, and he shall reign for ever and ever. And the twenty-four elders which sat before God on their thrones, fell on their faces, and worshipped God, saying, We give thee thanks, Jehovah Elohim Shaddai, the existing one, and the was (and who art to come, or the coming one),* because thou hast taken thy great power, and reigned. And the, nations were wrathful, and thine anger is come, etc. And the dwelling-place of God was opened in heaven, and the ark of his covenant was seen, and there were lightnings, and voices, and thunderings, and an earthquake, and great hail." Nothing, as it seems to me, could mark more strongly the, awful state of earth, and those who in spirit were dwellers on it, than that the announcement of God's kingdom being just set up, should come out under the last woe-trumpet; nothing could mark more strongly the contrast between God's people and the citizens of this world. "Who art to Come," if it stands, would mean just about to come. We get the same contrast confirmed, though in a somewhat different way, on the casting out of the heavenlies of the arch-foe and his angels (Rev. 12: 12): "And I heard a loud voice in heaven, saying, Now is come salvation, and strength, and the kingdom of our God, and the authority of his Christ: for the accuser of our brethren is cast down, who accused them before our God day and night. . . . . Therefore rejoice, heavens, and ye that tabernacle in them. Woe to the earth, and to the sea! for the devil is come down unto you, having great wrath, knowing that he has but a short time."

*The best manuscripts leave this out. The Lord is, at the time spoken of, come, and not still the one about to come.

Let me remark also here the need which there is for you to study the ways of God. Many, from want of this, suppose that in the same moment that God takes a matter in hand, it is accomplished and ended. Whatsoever He takes in hand He is able to accomplish, and will do so, but in His own time and way. But where His word takes the form of promise, there must be hope, and patience, and suffering for us to pass through. He acts thus, and forms in us a character and ways in accordance with His own and Christ's, which Christ displayed in His life. The wild-ass character (which was ours by nature) is not the character which will do for the glory; it was not Christ's character either. In the eternal redemption and salvation, God, so to speak, never makes haste. And in which of the temporal deliverances and salvations did He make haste? His own word, once given, is sure. But He will accomplish it in His own way and time (the very best) to those that receive and stay themselves on it.

Revelation 12. An old nation appears anew upon earth. Her origin was seen in heaven.* Her symbols there were according to what Joseph had dreamed. (Gen. 37: 5-11.) He who is now on the throne was owned as her son and king of Israel, though the red dragon sought to destroy him. The hosts of light, Michael and his angels, fight with the dragon and his angels, and he is cast down. (The great dragon was that old serpent, called devil and Satan, deceiver of the whole habitable earth. He is cast down with his angels. He had been in heavenly places with his principalities and powers. For as soon as Christ was there, Intercessor, and Anchor, and Forerunner, within the veil, he must needs be there antagonistically as accuser, day and night, before God. The accuser of "our brethren" may be the recognition of those whom grace owned as such relatively to Christ and His heavenly saints. But they were among the victors, for the sake of the blood of the Lamb and the word of their testimony; and they had not loved their lives unto death.) He persecutes the woman and her seed, who keep the commandments of God, and have the testimony of Jesus.

*This portion of the word seems to me to be the acting out in a figure a counsel of God, so as to bring it vividly before the mind of John Mary's Son, the Son of the Highest, is about to act as king of Israel.

The scene shifts now, out of heaven to earth, to where sea and land are.

Revelation 13. A wild-beast kingdom appears, denying God as ruler over all, and as sole object of worship, and blaspheming all in heaven. Verse 11

A lamb-like beast, with two horns, comes in to assist him — an idol-maker, murderer, and forbidding to buy or sell save to those that had the mark, or name, or number of the wild beast.

Revelation 14. The Lamb appears on Mount Zion with a remnant of Israel. Beautiful and bright is this parenthesis of mercy, verses 1-5. "And I looked, and lo! the Lamb standing on Mount Zion, and with him a hundred and forty-four thousand, having the name of his Father written on their foreheads. And I heard a voice out of heaven, as the voice of many waters, and as of a great thunder: and the voice I heard of harpers, harping with their harps; and they sung a new song before the throne, and before the four living creatures and the elders; no one could learn that song save the hundred and forty-four thousand bought from the earth. These are they which have not been defiled with women, for they are virgins. These are they that follow the Lamb whithersoever he goes. These have been bought from among men, a first-fruit to God and the Lamb, and in their mouth no lie was found, etc.

If any one asks me, To what detail does this refer? I should answer, I know not. If any one added, Then it is no use your reading it, or my hearing it; I should reply (as lately to one), The portion is full of blessed instruction to my soul. First of all, the Lamb is in the scene; and so, to one espoused to Him, it must be of interest. Secondly, He is on Mount Zion, and with Him a hundred and forty-four thousand of the nation who declared it would have no king but Caesar. Thirdly, (His name and) His Father's name is borne aloft by each upon his forehead. What grace, what rich love is here! Again, hark, the voice is out from heaven, loudly sounding as the sound of many waters, and of mighty thunders, yet withal the melodious, gladsome, joy of harpers harping on their harps. An unknown song is sung, but it is before the throne, and royal priesthood, and living creatures. The power to sing it is a distinctive privilege of a class redeemed from the earth. Without any mark of creature enjoyment, even of the providence of God in nature, pure, they follow the Lamb whithersoever He goes; a kind of firstfruits from among men to God and to the Lamb; guileless they and true.

And is it not a scene (as indeed all of these) on which we shall look down from heaven when it takes place? And we are told of it now!

The wretched elder brother, in the parable in Luke 15. was angry when he heard music and dancing. The returned prodigal was the subject of the joy in which Abba's heart and his slaves' joy (in having such a master) found its vent. It is selfishness to turn from such scenes; poverty in grace! not to know how to glory in the expression of the Lamb and His Father's character, because we find a scene wherein their grace outsteps the knowledge and understanding we possess. Peter, with all his prejudices against mercy to the Gentiles, and the saints of Jerusalem likewise (after they had heard of what God had wrought) preferred welcoming those that had obtained like grace with themselves to the turning from it. But, alas! the narrow-heartedness which cannot rise above self, to joy in the joy of others, even when Abba and the Lamb are seen blessing the undeserving. Amid the black darkness around (ver. 6), the everlasting gospel;* verse 8, the fall of Babylon; verse 14, the Son of man, and a sickle in his hand, reaped the harvest of the earth; and, verse 17, then an angel gathers the vine of the earth for judgment.

*The everlasting gospel is the gospel (or glad tidings) of the existence and character of God toward fallen man, apart from its form as varying according to times and dispensations. "God is and is a rewarder of them that seek him." Hebrews 11: 6 is an instance, though the form of the glad tidings might be modified in Isaiah's or David's day from its form in Peter's or Paul's.

Revelation 15. Seven angels, with the seven last plagues; verses 2-4, the victors over the beast stand on the sea of glass before God, and sing the song of Moses and the Lamb! How blessed! And what of the song of Moses and the Lamb? Ere the seven angels who had the seven golden vials, full of the wrath of God, emptied out their vials, John writes:

"I saw a glass sea, mingled with fire, and those who were overcomers of the wild beast and its image, and the number of its name, standing on the sea of glass, having the harps of God. And. they sing the song of Moses, servant of God, and the song of the Lamb, saying. Great and wonderful are thy works, Jehovah Elohim Shaddai; righteous and true are thy ways, O King of nations [the best manuscripts read nations, and not saints]. Who shall not fear thee, O Lord, and glorify thy name, for thou only art holy? for all nations shall come and worship thee, for thy righteousnesses have been made manifest."

The sea in the temple was for cleansing and purity; the one here, being of glass, showed that it was fixed and abiding, mingled with fire, as expressing judicial trials. But the victorious overcomers of the wild beast, blasphemer of God, as. king and object of worship, had their stand upon it — and harps, and they sung the song of Moses, the servant, who brought Israel triumphantly with, the outstretched arm of Jehovah (see Ex. 15) and of the Lamb, who, through His own obedience unto death, and His resurrection, was the author of eternal redemption and salvation. Wonder-struck with the works and ways of Jehovah Elohim, Shaddai, King of nations to be feared and glorified, as holy; for all nations should come and worship before Him, they sing.

Subjection to God, patience, and God's power, will work temporal deliverances even in that time. But for eternal redemption and salvation, when the arch-foe's power is filling the wild beast, the death and resurrection of the Lamb are needed for victory. It may be that both millennial and eternal blessing are present to the minds of these overcomers who have, through fire, gotten their rest where the purity of God will be their safe rest.

Revelation 16. The seven vials of God's wrath, verses 2, 3, 4, 8, 10, 12 (the Euphrates, and the three unclean, froglike spirits out of the mouths of the dragon and of the beast, and of the false prophet, etc.) verse 17, it is done, etc.

Next comes Babylon's destiny. What is Babylon? is a question common enough. I would say a few words upon it, according to the measure of my light. The city and tower built in the plain of Shinar, where the Lord confounded their language, and scattered them abroad, were the first things called Babel, or confusion. (Gen. 11: 1-9.) The confusion in their conduct was in the pride which led them to seek to make themselves a name, and to make a centre for themselves on earth, mistrusting God, lest they should be scattered. Their speech confounded, they were scattered.

Nebuchadnezzar's strange confusion of mind and actions, when God had raised him up, and set him in supreme power above Israel, is easily seen in Daniel 1 - 4, and his confounding, in Daniel 5: 18-21.

But in the Revelation Babylon is, to the system in connection with which it is found, as Babylon of Daniel was to the system in connection with which it stood. The church found in the Apocalypse as the bride and wife of, the Lamb, is also looked at as the city of habitation of God and the Lamb. Babylon also is previously looked upon as a corrupt, lascivious woman, and as a city of habitation. That it will have in the end a connection with the nations on earth, which, until overthrown, will do what they can to hinder Jerusalem and Israel, is clear to anyone reading Revelation 17 and 18. But, as I judge, these hindrances will be from that in which Christendom results, after that which is Christianity ceases to be on earth. "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (Rev. 18: 4), is to be noted. Christianity broke down ere Paul died (see 2 Tim.), etc. The evil of Christendom appeared very early (just as did the sins of Israel in the calf), even in apostolic days. This was in mercy, for it enabled God to give us, through Peter, James, Jude, Paul, and John, instruction for ourselves as to the evil. In Christianity, the church which was in God the Father, and in the Lord Jesus Christ, dwelt in spirit in heaven, and walked in the Holy Spirit down here as Christ had walked.

The most fruitful and least suspected root of evil corruption, was in confusing civil power in the world (that is, Caesar not bearing the sword in vain), and the power in the church (that is, Christ acting in the church through faith and the Holy Spirit). The systems are two, and not one: government of God on earth, and Caesar the ruler, on the one hand; and, on the other, worship of God in heaven, and the Holy Spirit, the vicar of Christ, among the heavenly saints down here. The nominal church became worldly and selfish, and claimed the world; but Constantine came in with imperial power, and (though Pontifex, chief priest of heathenism) took the place of being head of the bishops and the church. The bishops watched their time, and got for themselves and their world-church the upper places in the world. Their language then became, "I sit a queen, and am no widow (which she should have been, 1 Tim. 5: 5, 6), and shall see no sorrow." (Rev. 18: 7.) This went on till the Reformation, when kings and princes threw off the tyranny, and professed to become "nursing fathers" to the church. These are facts, at all events; and as results have told out through centuries the ruin of the professing church. Civil power is of God, for time and on the earth. Christ set up at Pentecost a church for eternity and heaven; and therefore, as it had commenced, it was to be now (that is, in time) that which lived in heaven. To blend, or try to blend, the two distinct and opposite things in one, was to make a new system, and a system of confusion. The Greek and Roman churches apply Babylon to all that is not of themselves; for instance, to all sects and heresies, and to Protestantism, with its subdivisions innumerable. Protestants return the compliment, and apply Babylon to the Romish church. I dare do neither. But of this I am sure, that the so-called religion of 1876 is part of Christendom, and is not of Christianity; if so be that this was formed through Peter, and Paul, and John, and is described by them in the scriptures written since Pentecost. "The church" now is an honourable profession in the world, doomed by the word of God to be destroyed. But the principles, as given by God, and a heavenly people to be formed by Him for the. new Jerusalem as city and bride have not dropped out of His mind; and if the professing church and the churches have become worldly, sensual, and devilish, there are yet those as individuals who are victors and overcomers, who walk with God, and are led by Him to own, and seek to act upon, all the principles of truth, as laid down through Peter, and John, and Paul. And I beseech you, be you, beloved hearers, among the number of such.

Who of you, my hearers, could tell me, What is the last link with the world which you severed? or what was the last piece of the world which your gave up?

In Revelation 17 we have Babylon as the mother of harlots and abominations of the earth, and her judgment as a woman.

In Revelation 18 her judgment as a city; the lament of kings, merchants, etc., small and great on the earth; but (ver. 20 onwards) as subject of joy to apostles and prophets and to the mind of heaven.

Immediately upon her fall we have Revelation 19, praise for her judgment, "I heard a great voice in, heaven, saying. Alleluia (praise ye Jah!), salvation, and glory, and honour, and power, unto the Lord our God, for true and righteous are his judgments: for he hath judged the great whore, which. did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand." (Vers. 1, 2.)

And verse 3, a second time they (in heaven) said Alleluia, and her smoke rose up for ever and ever.

Then verse 4, the twenty-four elders and the four living creatures take their distinctive parts, and fall down and worship God, who sat on the throne, saying, Amen, Alleluia.

Next verse 5, a voice came out of the throne: "Praise our God, all ye his servants, and ye that fear him, both small and great."

And then, responsive, the voice of a great multitude (ver. 6), adding to their praise for the judgment on the whore and those corrupted by her. Two other subjects of joy. First, "For the Lord God Almighty has taken to himself the kingly power," (this underlays the judgment); and, secondly, the second part of this (His actual reigning): "Let us be glad and rejoice, and give honour to him, for the marriage of the Lamb is come, and his wife has made herself ready." (Ver. 7.)

What words are these? "The Lamb and his wife* who has made herself ready!" Once (as now) the espoused; at His coming the bride expectant; and then, in the scene before us, owned as His wife. With what severity of simplicity as to attire is hers when thus looked at, as about to be presented to Himself by the Lord. Habited according to Himself, such then His taste for her; and her taste for His sake. "And to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousnesses of saints."

*The Lord Jesus Christ's first public action after He had ascended up on high and sat down, was the call of the church by the preaching of Peter and John, through and with the power of the Holy Spirit sent down at Pentecost. His last action, ere He comes forth from heaven, as here given, is His marriage with the church, she become the Lamb's wife.

As the city she will have what is glorious to those below, and to those around her, but as the wife how severely chaste her dress, and how it tells out His mind!

The marriage supper of the Lamb* is announced and the blessedness of all called there as guests.† These are the true sayings of God: let God be true and every man a liar, is what John (in his simplicity, in which even then he would ignorantly have worshipped an angel, and we in our condition still lower than he) may well say, each for himself. Poor things! to be so blessed already in Him and to have such prospects securely ours for hereafter: yes, securely our own. For these are the true sayings of God. Amen and Amen.

*Strange contrast with the supper of the great God. (Ver. 17.)

†Guests? who are they? The resurrection in 1 Thessalonians 4 and the rapture includes more than the church. And, again, Enoch and Elias were translated without seeing death. Abraham and David had promises made to them, and not yet fulfilled; as it is written, "that they without us were not to be made perfect." (Heb. 11: 40.) We should neither attempt to explain what we do not know, by limiting scripture to what we do know; nor stand in doubt of what we have been taught of God, because (blessed be His name) He has much more to teach us.

To close — the outline of this second section of the book seems to me to be very simple. It is about the Lamb in the throne in Heaven and His servant in spirit in heaven too. First the Lamb is hidden in the throne. (Rev. 4) Then Revelation 5 He is displayed in it, and takes the place of communicating to His servants things about to come to pass: namely, first the cheeks to sinful men on earth and displays of mercy in the midst of judgment, and repressive actings as to evil, Revelation 6 to 9. With Revelation 10 more light is given, for His servant has a testimony to render. And Revelation 11 the state of religious profession on earth in the Holy Land, and the wickedness of the Gentiles come out to light. In Revelation 12 how a nation, known of old but which had ceased to have a land is suddenly found again. The twelve tribes — whence come they? In Revelation 13 a wild beast kingdom and a false prophet are in open and avowed opposition to God and His rights. Revelation 14, 15 tell of mercy (and, through it of victory) amid judgments. In Revelation 16 we have warnings; and in Revelation 17, 18 judgments on the whore and city of the earth. And in Revelation 19 the joy of heaven and the marriage of the Lamb.

Plainly, we His people shall be with Him, the seal and witness of His love. We shall have Himself in courts above, win Him when the outside circle of wickedness is broken, and ere the heads of evil are removed.

Hearers I may I ask what principle is now regulating your lives? How clear is the golden thread of God's purposes and plans about Christ! But are we walking according to them. Could I, could you, be in the company of a Peter, a John, a Paul, as they were when on earth, without any fear of being as a speckled bird in their society? Can you heartily invite Christ to come? Would the life you are leading amalgamate with His in the glory, and if He came to-night would nought cease but the difficulties with which you are in conflict? If so, you can sky, Even so, come, Lord Jesus.

Lecture 3.

[Hymn 153: prayer; hymn 179.]

Revelation 19: 11 - 22.

On entering upon our third lecture, I would remind you of the three divisions into which the book of the Revelation divides itself, according to the three scenes and actings in which our Lord presents Himself in it; and, consequently thereon, the differences to His servant John, and servants who (attached to Himself personally), in mind live with Him and are the medium through whom His mind is expressed. These I have ventured to call the golden thread of three plies — our clue through the book.

The three divisions are first (Rev. 1 - 3) where He is seen as Son of man though Ancient of days, in His visitation in Patmos of the churches; secondly (Rev. 4 - 19: 10), where He is as the Lamb on the throne ruling events in the distance down here; and thirdly (Rev. 19: 11 onwards) where He is coming forth from heaven to set up "the coming kingdom," etc.

At the close of the second lecture, we saw the effects of the overthrow of Babylon, mother of all corruption, and of her seat, the city of all mixtures; sorrow upon earth, but joy in heaven ushered in the marriage of the Lamb. What follows we have here; the Lord coming forth against an infidel empire that denies God as the alone head in government and object of worship; his infidel lie ministered to and enforced by a deceiving mediator inflated by the dragon. Both go up, in the delusion of their own lie, followed by their armies against God's champion. And all this was written long beforehand! They meet their reward. Let me entreat all you here present, to examine and see whether the future which God reveals to us of that which may now only lie a little ahead of our times, accords with the estimate which your minds have formed and act upon as to what man is; what man may do; what God says man will shortly do. If the estimate which any of you have of man is not according to God's estimate, it is the estimate of your own or of another's wisdom. If any lean to their own understanding delusion is not far off: nor will the door be guarded against the adversary. Men think not so; men will not admit, till taught by grace, that every thought and the imagination of the heart of man is only evil continually. Do you know that sin within man is as the maniac's frenzy, whose fancies rule with him, but have no power to rule aught else?

The main principle of man's action ever is that of combining circumstances for himself, and not "thus saith the Lord." Combining things for self will lead, in the time set for it, to a centralisation of everything for self under Satan and through the world, and to open rebellion against God and Christ; and men will then rush on to destruction. The notion that humanity has now cast off its infancy state, grown into vigour, and knows how to improve itself and guide its own circumstances, is a common notion today. Let the wild beast and the false prophet — their madness and their destruction — be the proof to you of what the dotage of the world will produce. He that trusts to man is indeed a fool, when God's word is so clear as to what is coming from man's trusting to himself. And this, be it remembered, is not the last or worst display of what man's madness, when in boastful independence of God, will lead to.

If the old serpent deceived and misled our first parents, when in innocency they forgot God's word and thought of self, who can deliver himself from the old serpent now? One there is, and but one, who is a match for him all through his course and at the close of it; even He who is the Seed of the woman.

The portion, Revelation 19: 11 - 20: 15, must be carefully examined by us.

Here is a digest of its contents. First: for the repression of the evil on this earth. John saw heaven opened, and a white horse; whose rider, called "Faithful and True," judges and wars in righteousness. (Ver. 11.) With eyes as a flame of fire; on His head many diadems; He had a name written which no one knew save Himself. (Ver. 12.), Arrayed with a garment dipped in blood, His name The WORD of God. (Ver. 13.) The armies of heaven follow Him on white horses, clothed in fine linen, clean and white. (Ver. 14.) As implements of war, out of His mouth a sharp, two-edged (literally double-mouthed) sword proceeds; with it to smite the nations, ruling them with a rod of iron, and treading the winepress of the fierceness and wrath of God Almighty. (Ver. 15.) He has. a name written on His vesture, and on His thigh, King of kings, and Lord of lords. (Ver. 16.)

Then from the sun, an angel's call bids to the supper of the great God, all the fowls of the air. (Ver. 17.)

And the wild beast and the kings, and their armies gather to make war against Him that sits on the horse and His armies. (Ver. 19.) The wild beast, and with him the false prophet deceiving with miracles those that had taken the mark of the, wild beast and the worshippers of his image, are taken as in a snare and cast alive into the lake of fire burning with brimstone. (Ver. 20.) And the rest, slain with the sword proceeding out of the mouth of Him that sits on the horse, glut the fowls. with their flesh.

Next, a messenger descends from heaven with the key of the abyss and a great chain (Rev. 20: 1): lays strong hold on the dragon* (his name as connected with the nations of Daniel, the Gentile dynasty), the old serpent (subtle deceiver of old); which is the devil (railing accuser), and Satan, (adversary of God and man), and he binds him for a thousand years (ver. 2); casting him into the abyss, he shuts and seals him up there from deceiving the nations till the thousand years are ended; when "he must be loosed for a little season." (Ver. 3.)

*How entirely is God above all circumstances! Who, but He who made the abyss has the key either to open or to shut it? And he knows [to what extent are you taught it from the written word?] the varied names and manifestations of the foe — the dragon, the old serpent, the devil, the accuser and adversary. Each name has its own distinctive peculiarities.

Here I pause for a moment to notice the order of events, and how it is linked on to what preceded. The corrupting harlot and her seat of luxury and pride were first judged (Rev. 17, 18.) Then came the bursts of joy from heaven, followed by the marriage of the Lamb, and the supper; the Lamb in heaven; as we saw last week. Next, as we have just seen, the champion of God appears (Seed of the woman, He, who was to bruise the head of the serpent, Genesis 3.), He comes out from heaven leading the armies of heaven. The wild beast and the false prophet (deceiver) go up with their armies against Him. The two leading powers receive, then and there, their final punishment — cast into the fiery lake, even before the devil is. But their armies (deceived) are slain — their bodies glut the birds of the air — judged and slain, as alive in the body, themselves will yet be judged before the great white throne. Last of all, the spiritual being (arch-foe), instigator of it all, is confined in prison for earth's sabbath.

Thus supreme, judicial, and restrictive power of God in heaven means to express itself hereafter in these three cases, even on this earth where Christ suffered. And thus the way will be cleared for light to shine on earth below, the atmosphere having been cleared by these divine actings. I proceed now with the digest. (Ver. 4.)

Secondly: the kingdom come. "And I saw thrones and sitters on them, to whom judgment was given." Those beheaded on account of the testimony —

of Jesus;

and the word of God:

and such as had not done homage to the wild beast,

nor to his image;

neither had received his mark on their forehead

and on their hand, —

and they lived and reigned with Christ a thousand years.

But the rest of the dead lived not till the thousand years were finished. This is the first resurrection. (Ver. 5.) Blessed and holy is he who has part in it: on such the second death has no power; but they shall be priests of God and of Christ, and shall reign with Him a thousand years.* (Ver. 6.)

*Note the four blessings spoken of here. In character, felicitous and holy; freed from danger of the second death; priests of God and Christ, and about to reign with Christ. Compare this "with" and the "withs" in Luke 23: 43, and in 2 Corinthians 5: 8, and 1 Thessalonians 4: 17, etc. "To be with Christ" is the blessing of all blessings to faith and hope.

I pause again These three verses are the only ones in the chapter which speak of the kingdom being come. And observe,

1, neither they, nor any other part in the Revelation give us a detailed sketch of the earthly side of the kingdom; for that and descriptions of it, you must turn to other scriptures than those in this book, which, so far as the coming kingdom is concerned, treats of the heavenly side of it, the court in heaven of the kingdom upon earth to be ruled over; however blessed the kingdom itself may be in having such a court.

2. How many classes are therein? (Ver. 4.)

3. As the marriage of the Lamb took place (Rev. 19: 7) these appear to be a distinct class added to the church, in her royal priesthood and judgment, at least after the judgment upon the wild beast and false prophet, and after the arch-foe's suppression for a time. Are they the fellow-servants and brethren of those whose souls were seen under the altar? (Rev. 6: 9 -11.)

4. The first resurrection seems to me here to be in contrast with the gathering up of the wicked dead (vers. 12, 13) before and to the great white throne to which they have to come.*

*Christ comes not to them, but they stand before the great white throne, brought up to Him thereon.

5. All the blessed details of the court in heaven we shall find soon brought before us elsewhere. But here, in the conscious solemnity of the subject He has now in hand (as in 1 Cor. 15), the Spirit of God goes on to the close. (Ver. 7.)

Thirdly: then comes the putting down once and for ever all evil.

The thousand years ended, Satan (the adversary) shall be loosed from prison. (Ver. 7.) Deceived and deceiver, and corrupted and destroyer, he goes out to gather Gog and Magog; and from the four corners of the earth to battle in countless swarms. (Ver. 8.) They went up on the breadth of the earth and compassed the camp of the (query earthly) saints (or Israel) and the city beloved above it (Isaiah 4); and fire came down from heaven and devoured them. (Ver. 9.) The devil their deceiver (now no longer the dragon of the nations) was cast into the lake of fire and brimstone (into which the wild beast and false prophet had been cast) to be tormented day and night for ever and ever. (Ver. 10.) The arch-foe and his avowed followers had thus no trial. The heavens and earth (which now are) fly from before the face of Him* sitting on a great white throne, and no place was found for them. (Ver. 11.) The dead, small and great, stand to be judged according to the books and things written therein. But the book of life was open too, a check-book on the other. All were judged according to their works, each man according to his work. (Ver. 12.)

*From John 5: 22; Acts 10: 42; Acts 17: 31, etc.; Christ is the Judge of the dead as we have seen Him to be Judge of the living.

The sea gave up its dead, and so did likewise the prison house of death and the unseen world (hades, not hell); and they were judged each man according to his works. (Ver. 13.)

The prison house, death, and the unseen world (now emptied of the wicked) were cast into the, lake of fire. (1 Cor. 15: 26-54.) This (the punishment after the resurrection and judgment of the wicked) is the second death. (Ver. 14.) And if any one was not found written in the book of life, he was cast into the lake of fire. (Ver. 15.)

To turn back a little: some who know they have been plucked by God from under Satan, have said (on Rev. 20: 3), "One might almost say, what a pity that such a foe, once imprisoned, should ever be let loose again." Malicious, destructive, deceptive he is, but neither he nor men are the chief objects in the divine mind. The Lord has no counsellor (Rom. 11: 34), but the last Adam was the centre and end of all His counsels, and plans. I cannot meet the sigh expressed by some as if I were inspired; yet I would do so as one following the Lord and guided by 'it is written,' and, I trust, led therein by the Spirit, and I say, Your sigh is not fully according to that which is wisdom among those who are taught of God. How close, ere eternal salvation and redemption are fully displayed! — The end was not come.

Man was yet to be tried once more. He had been tried in Eden; tried under the experiences of being an outcast; tried in a world of which Seth and Cain were heads of two systems; tried under tradition (when man handed down what he knew of God without any scripture); tried under verbal promises, under law and in weakness on earth; tried under grace and the power of Christ present on earth; under Christ in heaven and the Holy Spirit sent down at Pentecost; tried under the patience of God ever since; tried under judgments, as after the deluge. But if tried under the display of earthly and of heavenly glory in the millennium (Christ Himself reigning), man as man remains just the same. Nothing will do but a creating him anew. The creature cannot, will not, deliver himself from creature dependence; must be plucked as a brand, be wrought upon as lifeless clay by the potter, and when wrought upon be kept; or the creature will turn from the Creator to the creature. For myself as a creature, I judge, I should never have seen the unmendableness of man as a creature, or the virulence of the enemy's evil, or the sovereignty of divine grace, without that last trial at the close of the thousand years. But I am a fool, and can yet say through grace, "Let God be true and every man a liar." As to the adversary himself, too, God's wisdom is perfect.

The devil was a murderer and a liar from the beginning. (John 8: 44.) Like other liars, apt to believe his own lie; delighting too in destruction, he thought to mar creation down here which was the expression of eternal power and Godhead (Romans 1), and man the head of a system. He tried, and succeeded (Genesis 3), yet to his own, ruin. For there had been a counsel and a plan divine, from before the foundation of the world (Ephesians 1: 10; Colossians 1: 19, 20), and these, could not be frustrated. In the garden, and after the fall, he was told (in the hearing of Adam and Eve, now ruined in themselves) that he was degraded; and that though he might bruise the heel of the Seed of the woman, that Seed should bruise his head. (Gen. 3: l5.) His ruining man led (wondrous our God!) to the serpent's own overthrow. Through that bruising of the heel redemption has come in and the believers are told (Rom. 16: 20), "The God of peace shall bruise Satan under your feet shortly." The Seed of the woman (Genesis 3: 15; Isaiah 7: 14) is He the Lamb of God, who is to take away sin out of the world? (John 1: 29.) His work began in humiliation and the cross, goes on now in patience, and will end hereafter in glory, but not until, in the new heavens and earth, will no trace of sin remain.

This setting down and putting out of all evil is to God a matter of much moment; it is the vindication of Himself and the blessing of the whole universe depending upon Him. And so, the overthrow of all the evil is rested upon here, and the steps toward it are traced. The kingdom has this character connected with it: He must reign till He has put all enemies under His feet; then the end, when He shall have delivered up the kingdom to God, even the Father, when He shall have put down all rule and all authority and power (1 Cor. 15: 24-28), and God shall be all in all. Then He, Jesus, will no longer retain His place as Mediator, but as Son, with the Father and the Spirit hold His own place everywhere, even as He does in heavenly places during the thousand years.

The eternal redemption and salvation are not accomplished at the beginning, but after the end of the thousand years, and they include not only the full development of good, but the putting down and out of all evil into the place prepared for the devil and his angels, and those who choose to live in subjection to him.

In verse 7 he is let loose, and Gog and Magog. and teeming swarms from all quarters of the earth (spite of having lived under millennial blessing, wherein obedience brought its own reward, and rebellion its present punishment), are gathered but too willingly, to go up against the place on earth most connected with God and against heaven, where God displays Himself present with His people: fire comes down, and devours them. Their deceiver is cast at last into the place prepared of old for him. The earth and heavens flee away. The great white throne appears. The dead are raised; at the throne they stand, unchanged in character, to have it made manifest how they had loved darkness rather than light, because their deeds were evil. All are judged according to their own works; and none whose names are written in the book of life were found in the book of men's works. It (that is, the book of life) contains only those who rest upon the life, and sufferings, and faithful love of the Lamb.

Let there be no mistake. None that appear before this throne to be made manifest, but will find wrath never ending, for it takes place in God's own proper eternity. I know the (GNAD L'GNAD in scripture) durations of time going on until something else takes place in time, and these dispensations and economies are changed, and I know the gno-lems, the hidden periods, in such economies. But this scene is past all such subdivisions of time, and the question of duration is marked by the presence of God, and of Christ, and of the Spirit, and of the duration of the blessedness of those who are with God and Christ; marked, too, by the power that brings them up out of their graves.*

*Resurrection came in with the last Adam, as death through the first Adam.

This, as I judge, is the closing up by God Himself of all questions on the subject: now time runs on, and man in it, with responsibilities to God and to himself, till it ends in God's own proper eternity. And then and there, so far as the word of scripture, goes, all remains in its then fixed state for eternity.

Everything is said and written which can form and leave the impression upon the mind of man of eternity without end, to each class, from the great white throne onwards; and not one scripture to the contrary. If God has spoken, if God has written a book, man is responsible to read it, and to wait upon God as to the meaning and bearing of its contents. Is God, that made man, the only one who cannot use human language? Search the scriptures. When You do not find light therein upon any subject connected with religion, do not pretend to have knowledge. Be not wise above what is written, but be wise up to and according to, what is written. Take care, too, not to take your own thoughts, or those of other men, into scripture, but only to bring out from it what God has put in it. Do not form theories, as though you had to take care of God's character, for that is arrogant presumption. If God is taking care of you, you will be afraid of every notion and view for which you have not His word; and be not surprised if you find out your own ignorance, and that you have as much, or more, to unlearn of what you thought was God's mind, as to learn what truly is His.

Europe and America are now sown with foolish and vain doctrines, which have no root in scripture, nor ever were found in the mind of Christ or of His apostles. I refer to such follies as the doctrines of the annihilation of the wicked, universal salvation, etc., etc., doctrines which sap the foundations of the gospel of God, and are totally incompatible with that which scripture teaches about the blood of atonement and cleansing, and the eternal life, blessings which are through faith inwrought by the Spirit.

And (observe it) there is another judgment-seat beside the great white throne, even the BEMA of Christ. (2 Cor. 5: 10; Rom. 14: 10.) But none appear there but the saved and already glorified saints; and the question as to these is not as to what our own works as creatures deserve at the hand of God, but, having been saved as sinners, through the death, and blood, and life of the Lord Jesus, what our lives have been since. Have any who believed in Christ walked after the flesh since they knew Him? They will receive no reward, yet be saved, but so as through fire. (1 Cor. 3: 11-15.) Have any since conversion lived the life that they lived in the flesh) by the faith of the Son of God, who loved them, and gave Himself for them? (Gal. 2: 20.) They will receive a reward. The life of the unbeliever, when he becomes a believer, is lost, crucified with, dead with, buried is he with Christ. Nevertheless, the life down here of each believer, as such, is tested, and what it has been practically down here will be made manifest at the Bema.

None but the saved will appear at the Bema of Christ; none but the lost will stand at the great white throne to be judged. Study John 5: 21-29, and you will see much on this subject, and, on the one hand, of the resurrection which is of life, and, on the other, of the resurrection which is of judgment.

The way that this scene of the great white throne forces home upon us God's everlasting eternity, as, the abiding state of each party, is very solemn and awful. The church had been as such recognized and owned as the Lamb's wife more than a thousand years before. Into each member of it eternal life had entered the moment each believed, and as individuals they had known it (for the way good men talk foolishly about a believer's entering into eternity at death is not scriptural; eternal life is in me who am in the body now; if my body die, I am absent from the body, present with the Lord at once, because I have already now eternal life).

Revelation 21 gives an outline of the final and eternal state of the earth, with some of the most marked characteristics of it, together with a few important remarks following (verses 1-8). I would look at this a little in detail. John says, "I saw a new heaven and a new earth, for the first (those now present) were passed away. The sea exists no more. (Ver. 1.) And I saw the holy city, new* Jerusalem ['he provides perfection' might be the meaning of the word Jerusalem] coming down [or in the act of descending; it is not said, note it, come down, or descended], out of heaven from God, ornamented as a bride for her husband." (Ver. 2.) Such was her beautiful manifested glory before angels and men. At the marriage inside of heaven, her attire was for God and the Lamb. (See Rev. 19: 8.)

*Called here, and Rev. 3: 12, new Jerusalem. Some speak of the revelation made in 1 Thess. 4: 15-18 as the rapture of "the church." This is inaccurate: 1 Thess. 4 gives us, first, the order of communicating of resurrection up to that date to all saints whose bodies then are sleeping in the dust, even to all those to whom death was (by virtue of the Lord's death and resurrection), not merely the wages of sin, but the door into rest, and (secondly) of entrance into glory, as to their bodies, of those who are then alive waiting for their Lord.

I have thought that the Abels, and Abrahams, and Davids, etc., may not only be there, but may possibly be the guests at the marriage supper of the Lamb. But I do not venture to teach that they are so.

"And I heard a great voice out of heaven (it cried from above and within), saying, Behold, the tabernacle of God with men, and he will tabernacle with them, and they shall be his people, and God himself shall be with them, their God. (Ver. 3.) And God shall wipe off every tear from their eyes; and death shall not exist any longer, nor sorrow, nor crying, neither shall pain exist any longer: for the first things are passed away." (Ver. 4.)

God had had a tabernacle while Israel journeyed through the wilderness, and a fixed temple when they were settled in the land. Here (ver. 3) it is a tabernacle; Israel will have, during the thousand years, its temple in Jehovah Shammah (Ezek. 40 - 48); and, according to Isaiah 4: 5, 6, the tabernacle of God, which is, I judge, the holy Jerusalem (Rev. 21: 10), the city dwelt in by the Lord God Almighty and the Lamb; His wife. In the new state no sin will exist then — nor on earth, nor in heaven: therefore no longer the need of mediation, nor of the services of a mediator, as such, as though His service had not been effectual, and done its work. The Son — Son of the Father and of God, seed of the woman — has now, as to earth, taken His place in God, and God — Father, Son, and Holy Spirit — is all in all. God can dwell with man down here. To this the voice out from heaven calls attention. It is a new kind of nearness from that which man, Adam the first, as placed in Eden, had — new, too, from what Israel had in the wilderness. God, as God and King, dwelling in a tabernacle in which there was a mediator, and in which a priest had to serve, because of sin, and the people kept at a distance. Yet the pillar of fire and of cloud, where God's presence was in a fuller sense, accompanied them. But God (Father, Son, and Holy Spirit) means to tabernacle as God with an eternally saved and redeemed race. The resting upon it, in verse 3, shows that the truth was, is, will be, pleasant to Him Himself. "Behold the tabernacle of God (His name in Genesis 1 as Creator) is with men, and he will tabernacle with them, and they shall be his people, and God himself shall be with, them, their God."

The negation of the remaining of anything evil follows. (Ver. 4.) In man's present state men want both the positive side of a blessing — which may be called God's side — and, by way of contrast, the negative side, that is to say, the absence of the evils under which man now may groan, to be brought before them. This was the way of the Master's teaching when He was down here. (See, for instance, in John's Gospel, John 5: 24, and John 3: 15, 16.) "And he shall wipe away every tear from their eyes, and death shall exist no longer, nor sorrow, nor crying, nor shall pain exist any longer; for the first things are passed away." (Ver. 4.)

Men's eyes have oft been, and often are, and will be, down here, bedimmed with tears, for sin is in the world; but God will remove sin, and remove His own people to the place where there shall be no sin. And, as showing how He enters into all the marks of their present distress, He here puts their then exemption from the presence of evil in this way, "of Himself wiping every tear from every eye;" and so, too, as to the grand proof of sin, namely, death; and as to the present causes and expressions, within and without, of what leads to the tear, all is done away as a part of the first things.

"And he that sat on the throne (able to do what He will) said, Behold I make all things new." (Ver. 5.)

This I read (just as it is written), as spoken by Him to John, "I make" (not I am about to make), but spoken according to His own divine glory, to whom time is not, "I make." "And he said to me, write; for these things are true and faithful." (Ver. 3.) Here we have His desire that we should know the grounds of the certainty of the blessing: "It is written," and 'the truth and faithfulness of the words.'

Then comes, as confirming this in us (ver. 6), "And he said to me, It is done, or accomplished." (How so? It is guaranteed by Him who is the Alpha and Omega, Himself the beginning and the end; and He adds three more blessings:)

1, "I will give to him that thirsts" (that is, has craving needs as yet unmet, as to the things of God and of his own soul) "of the fountain of the water of life freely." (Ver. 6.)

Himself the rock that has the spring of life eternal in Him, once smitten, now pouring forth the endless streams, without money and without price, will cause rivers of living water to flow from within us.

2, Himself, the inheritor of all things, means them to know how through Him, one way or another, they have their ample portion under Him.

"The overcomer shall inherit (all, or, as the better manuscripts read) these things" (ver. 7); and

3, "I will be to him God, and he shall be to me son." (Ver. 7.) Then follows a warning.

"But the fearful and unbelieving, and the abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part is in the lake burning with fire and brimstone; which is the second death." (Ver, 8.)

Let this be noted well. Those that fear God in a proper way, as dependent upon Him, are afraid to mistrust Him, or to make Him a liar, which they that are afraid of Him in a wrong way, as not having believed in Him, are not afraid to do. Fear of Him in a wrong way, and disbelief of His word, lie at the root of all sins, and are worse than the sins they produce — the condemnation of both is the same. To be afraid of God, who is good, denies His character. To disbelieve Him makes Him a liar. Love and truth, as being God's, are thus renounced by the wicked, and condemnation follows on men.

Supplementary matter follows (from Rev. 21: 9 to Rev. 22: 6); for the bride, the Lamb's wife, and her splendour as the city of glory — displays of which began with the millennial-reign — follow, as I suppose, a never-ending heavenly glory.

It was one of the seven angels which had the, seven vials who, in Revelation 17: 1, etc., had shown to John the judgment of the wicked woman who committed sins with the kings of the earth. Here, verse 9, it is likewise.

"He talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. And he carried me away in spirit, and set me on a great and high mountain. (This site of his observation marked proximity to the earth and Holy Land.) And he showed me the city, holy Jerusalem, descending out of heaven from God." (Ver. 10.), To the mind of Christ it was work for God, which was the one thing expressive of fellowship with Him. So to these plague-vial angels, to show Babylon at one time, and to show Jerusalem on high at another, were both work for God.

The city was seen a-descending (and remained so), from God and out of heaven; descent, Maker, and origin are thus marked.

Verse 11. Her "having the glory of God" is, to be noticed: as Moses' face had the glory after he had been with God, so "her light (or shining) was as a most precious stone, as a crystal-like jasper-stone;" for God was to look upon like a jasper and a sardine stone (Rev. 4: 3); so that the similitude was in part like unto that of Himself that was upon the throne, greeted by the living creatures (ver. 8) as the Lord God Almighty.

Verses 12-14. Her aspect as a city was as "having a great and high wall; twelve gates, and at the gates twelve angels, and names inscribed of the twelve tribes of the children of Israel. On the east three gates, and on the north three gates, and on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and on them the names of the twelve apostles of the Lamb." Twelve months, tribes, apostles, etc., mark the number twelve as one of order and rule.

Verses 15-17. But all of it is to be taken definite notice of. "He that spoke with me had a golden (divine) reed as a measure, to measure the city, and its gates, and walls" (that is, the place as dwelt in by many, its access, and egress, and defences). Its form was "four square; its length as much as its breadth. And he measured the city with the reed, twelve thousand furlongs; the length, and breadth, and height of, it are equal. And he measured the wall, a hundred and forty-four cubits, a man's measure, that is, the angel's."

The repetition of the reference to the jasper is remarkable.

Verses 18-21. "The building of its wall was jasper; the city itself pure gold (altogether divine), and pure glass (perfect transparency). And the foundations of the wall of the city adorned with every precious stone. The first foundation jasper; the second sapphire; the third a chalcedony; the fourth emerald; the fifth sardonyx; the sixth sardius;* the seventh chrysolite; the eighth beryl; the ninth topaz; the tenth chrysoprasus; the eleventh jacynth; the twelfth amethyst. And the twelve gates (or rather perhaps gateways) twelve pearls, each one severally was of one pearl; and the street or broadway of the city, pure gold (altogether divine, as transparent glass" (divine in character, and with perfect fixed transparency).

*As some manuscripts read, "sardine stone" — Revelation 4: 3.

Much research upon the stones has left me, as to details, no light to communicate. While the account makes all that has been seen or thought upon earth look poor and meagre — even the temple of Solomon itself — and so makes an appeal to man, as man, down here (who, with all his craving, cannot even picture such a glory as that here given), I doubt not that spiritual and moral glories will be found there by us hereafter as the things pointed to by the description.

Verses 22-27, and Revelation 22: 1-5, may well occupy us a little, namely: the temple (ver. 22); the light (ver. 23); the metropolitan character of the city (ver. 24); its accessibility for the honour and offerings from what is below (ver. 25, 26); its exclusiveness as to all evil, and its inclusiveness as to the good. (ver. 27.) Then, Revelation 22, its river and fruit-bearing trees (vers. 1, 2); freedom from all curse (ver. 3); and the distinctive characteristic mark of its inhabitants (ver. 4), and (ver. 5) of the place itself.

"I saw no temple-dwelling in it," for the Lord God Almighty is its temple-dwelling, and the Lamb. (ver. 22.) The temple on earth restricted worship to itself; thither the tribes went up, and therein was the divine dwelling, yet with many restrictions as to how far in it people and office-bearers might go, and when. With a better dwelling-place, here in our city there is no such restriction, nor could be, for the place will be made up of worshippers — ourselves the living stones, the place; and the object of worship, the Lord God Almighty and the Lamb — themselves were the temple. "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit, and they that worship him must worship him in spirit and in truth." So spoke the Lord (John 4: 23, 24) when He spoke of a child's portion in worship. Worship in glory (where God and the Lamb will be the temple, and the place of their indwelling the church; the bride and wife of the Lamb fulfilled with the Spirit) will be in spirit and in truth too, though in a scene peculiar to itself. No action in the worshipper but what is the truthful expression of the Holy Spirit in the heart of each and of all.

Verse 23. The light. "Nor sun nor moon will be needed there, nor their shining missed, for the glory of God enlightens it, and the Lamb its light-bearer."

Light is pleasant to the eyes. It is the medium too through which we see things. Now the light given to us is Christ Himself, the purest light; but as the sun's rays down here get obscured by clouds. and exhalations from earth and bad soils, and men's cities in which we may sojourn, and our sight too is neither perfect in itself nor unaffected by that which affects the rays descending towards us, so, alas! with our spiritual perceptions; the power of Satan, worldliness, and selfishness greatly mar the medium through which we see that which in its very substance is presented to us on high. But when we have arrived at home, and when the citizen of heaven is a worshipper at home in heaven, there will be none of these obstructions.

We shall know as we are known, no longer see as through a glass darkly, but then face to face. And God and the Lamb in perfection of outshining will, when faith is changed to sight, and where the Spirit is all pervading, be seen and known in the pure light of redeeming, saving love. How blessed the foretaste now of such a portion yet to come!

Verse 24. The metropolitan character of the city.* Jerusalem on earth was to be the joy of the whole earth, for Jehovah's dwelling-place as God and King of Israel was there. But as Isaiah shows us (Rev. 4: 2-6), Israel will find a larger. blessing yet, through grace divine. The city, whose builder and maker is God, will be heavenly, and a shelter even to Jehovah-Shammah (Ezek. 48: 35) upon earth; for the glory of the heavenly is to be an augmentation to, not diminution from, the glory of the earthly; even as the names and displays of the glory of the Lord God Almighty and the Lamb are greater than, but yet part of, the glory of Jehovah in Jehovah-Shammah. A kingdom without a court is poor and would be defective. The glory celestial is one and the glory terrestrial is another; yet not. necessarily disconnected, though each distinct in itself.

* The word 'Metropolis' means mother city. God's purpose and counsel about the Son of His love from before the foundation of the world (Eph. 1: 3, 4, 10; Col. 1: 18-20), may without violence be called the mother of us all, that is, of the redeemed. It includes companionship with Christ in the heavenly glory. The church will then be "the Lamb's wife." On earth the land will be called Beulah, married to Jehovah. (See that beautiful verse in Isaiah 62: 4.) The Lamb upon the throne will be the eternal link, missing in the first creation, which, in the second, will link the new creation to God in the highest. Then, from the highest, even God, there will be in the redeemed creation, down to the very lowest, a gradual descent, according to the capacities of all in it. It is well to begin with God where God. began with us, even in His own eternity ere time was — in Christ, and to see the end proposed by Him ever conspicuously before Him. It is ever before us too. It were well for us ever to have it conspicuously so too.

Verses 25, 26. Its accessibility for honour and offerings from what is below on earth. "And the nations shall walk in its light, and the kings of the earth bring their glory to it." (Ver. 24.) "And its gates [or gateways] shall not be shut at all by day, for night shall not exist there. And they shall bring the glory and honour of the nations to it."

Nightless day! what a painful thought to man, while in a mortal body and under an arrangement of sun to rule the day and moon to rule the night, and the stars also! How blessed a truth as to our looked-for city and our company, then quickened with eternal life, body as well as soul and spirit — all, in the power of the Spirit, a medium fitted to display God and the Lamb as their life. Kings and nations on earth will honour it and send up the expression of their glory and honour to it.*

*The translators of our authorized version evidently had not received, through grace, intelligence in this book.

Verse 27. Its exclusiveness as to all that is evil; its inclusiveness as to the good when justly accredited.

"And nothing common nor that makes an abomination and a lie shall at all enter into it;" (thus every evil thing is shut out) "but only those who are inscribed in the book of life of the Lamb." This is limited to persons washed in the blood of Christ, accepted in Him the Beloved. The Lamb's book of life their approving register.

Revelation 22: 1, 2. Its rich supply in water of life and fruits and healing. Oh! the superabounding stores of the water of life and fruits of the tree of life, and of the leaves of the tree for the healing of the nations!

" And he showed me a river of water of life;" its fulness flowing as a stream is marked, and the distinctive nature of it, 'the water of life,' taught to each of us down here in the drought-full wilderness, where death and dying characterize all around. Death (wherein we ourselves were once held) and dying all around. The poor woman of Samaria was taught and afterwards enjoyed an eyelet of water springing up within her, the gift of Christ in humiliation, unto everlasting life; ever bearing on its mirror surface God and His Christ. He that thirsted and came to Christ, out of His inward parts should flow rivers of living water. The apostles, at Pentecostal preachings, were proofs of it. But ah! the scene to which these blessings lead, as thus sketched by John. In glory, "a river of water of life, flowng out from the throne of God and the Lamb." The 'throne of God and of the Lamb' (emblem embodying redemption power) — thence, came the stream. His individual humiliation and patience had brought the Lamb to the throne of God, and the time of the glory (His glory and the Saviour God's) was come.

"In the midst of its [the city's] broadway." (The narrow pathway had now become as wide as were the principles of affection and love which, dwelling in the hearts of His people down here, filled them to overflowing. But the taste through faith now of the love of God and Christ to them, makes the pathway of their feet straight and narrow while here. But above there will be the broadway, when we no longer want for ourselves any pathway, having reached the city of our God.) And "in the midst of the river, on this side and on that side, the tree of life." (The tree of the knowledge of good and evil, with its dangerous nearness, not there; for through Christ (the Tree of Life), notwithstanding the loss of all that Adam had in his Eden, we shall have got into the paradise of God, possessed by and possessing eternal life.) But then the fruit-bearing! ministered to richly by the river from the throne, the tree growing in abundance there, on this side and on that side of the river, in the midst of the city and its broadway — that will be ours. "Producing twelve fruits; in each month yielding its fruit." Always in season there — every month of the year — with its twelve fruits.

It will be a city with plentiful supplies of eternal life, in water and fruit, far better than the land flowing with milk and honey. So far for the heavenly citizens; "and the leaves of the tree for the healing of the nations on earth:" this too, surely, to the joy of those above.

Verse 3. Freedom from all curse. "And no curse shall be there." That which would have hindered the very existence of the place, namely, sin and sins in the people that will form it, have been laid by God on the Lamb; the judgment had been borne by the Lamb on Calvary's cross. No sin will be there, for it is the city of God and of the Lamb. Where sin is there is death and anathema from God. "But the throne of God and of the Lamb shall be in it." It is wonderful to me how believers now-a-days are slow of heart to hear God's truth and to receive it. The city where God and the throne of the Lamb will be, necessarily is one of the fruits of mediation, atonement, and righteousness. But it is perfection in itself — a fruit, and neither root nor anything between the corn of wheat fallen into the ground and the much fruit brought forth by it. Otherwise Christ would be perfect as the Rock, the Root, the Shoot, which He brings forth, but having no fruit of glory after all. "It is finished" would never be sung — a saved people glorified He would never have around Him. Alas! many deny the atonement to have been perfectly made on Calvary — deny the full value on the throne of God of His presence there, so making it the mercy-seat; deny Him there as the one in whom we become God's righteousness, in a present and perfect and well-known acceptance; deny too Peter's preaching at Pentecost to have been present forgiveness of sins and the gift of the Holy Spirit to those that repented; deny Christ as the Anchor and Forerunner fixed within the veil; and deny the full assurance of hope which belongs to those who have been begotten again to a lively hope by His resurrection.

But "no curse shall be there, but the throne of God and of the Lamb," in the place of which we shall be the living stones.

Verse 3. The distinctive characteristic marks of its inhabitants. "And his servants shall serve him." We seek to do so now. We disallow in ourselves and other believers any and every thing which we find either contrary to the walk which Christ walked in when Himself was here below, or which is superfluous to it. For the allowance of such a superfluity by us would be practically saying that His walk down here was not a perfect standard of what our walk should be. But how blessed amid all our known and confessed shortcomings is the firm and sure promise, "his servants SHALL serve him." I say it not as making any allowance for shortcoming now, but I surely judge that now I must glory in His being the only perfect servant of God, perfection's height secured by Him every step of the way; and till I see Him and am made like Him, my conscience, my mind, my heart, will, can, never be satisfied with my service. May He be able to say of each of you as He did of one, "She has done what she could!"

Verse 4. "And they shall see his face." But when I see His face, still the light of the knowledge of the glory of God will be found in His face then, and I shall be like Him, for I shall see Him as He is. And then He will have changed this my body of humiliation and fashioned it like unto His own body of glory, by that mighty inward power of His own, whereby He is able to subdue all things to Himself. And more than that, for, "And his name shall be in their foreheads." Borne aloft on the brow, that which is one of the most striking parts of the human face, Himself, and Himself in the power of the display of that day, telling out its own tale of the success of all His sufferings, doings, care, patience, prayers, workings, for us the people given to Him from, before the foundation of the world. His name, the name of God and of the Lamb, will stand out aloft on each fellow-citizen. Blest distinctive mark this!

Verse 5. Mark of the place. "And night shall not be any more." Mark the repetition of this — it had been named (verse 25 of preceding chapter) in connection with the readiness at all times for the nations' glory and honour brought to it. Here there is more. It is noticed here as a characteristic of the place and people dwelling there. All these things should be observed.

"And no need of a lamp." Uncreated light is there — the light natural to the place is as the light of eternal life by means of which they who will find themselves there came. The constituent parts of the city were made new creatures through grace in Christ Jesus. The company of these, in that day of glory and display, will need no lamp, candle, or other helps, for sight. The city will be the city of light, fulfilled with all that we need here. Again,

"And light of the sun" will not be needed. That (the light of the sun) is in and for this nether creation, and for our material needs and guidance as to times and seasons down here, while we are where they are. But once in the city of God and of the Lamb, once there as the wife of the Lamb, human needs exist no more, for God's desires and purposes will have wrought that which He proposes for Himself, the Lamb and ourselves as the complement of Christ — Son of His love, through the Spirit.

Thus shall all the inhabitants of the city (themselves then so striking a display and realization of Him as love) have the same perfect expression of Him in light as here noticed. "The Lord God shall shine upon them." Then in this light we shall see light fully and completely. This in our renewed bodies. When we shall know good and evil, and only hate the evil and love the good, sinful self thoroughly renounced and gone for ever, all independence and disobedience eradicated as supplanted by Christ in us) and ourselves, fully partakers then of His subject, dependent and obedient character, He will have rendered us fit for the next distinctive mark —

"And they shall reign to the ages of ages."

I add the following so as to see the end of the book.

Then comes the confirmation of it all —

"And he said to me, These words are faithful and true; and the Lord God of the spirits of the prophets sent his angel to show to his servants the things which must quickly come to pass. Behold, I come quickly. Blessed is he that keeps the sayings of the prophecy of this book." (Vers. 6, 7.)

This (ver. 6) was calculated to tell searchingly on John's conscience; not that he had failed in keeping the sayings of the book, for they were only just communicated to him, a servant for the servants; but the appeal was and is made to faithfulness of the servant. If any of us is called to turn and to measure and weigh his own service in any respect, or power of faithfulness in service, the sense of its poverty in us may well humble us down to the dust; for what was even Paul's service when seen in the light of perfection in Christ? yet resting is he did upon the perfection of Christ's love to him, he was so enabled to be occupied with it as to live to Christ and Christ alone. Let no one say that I degrade service or the servant. Not so; but, oh! the poor thing that even a John was to the end! He would a second time (Rev. 19: 10) have mistakenly fallen at an angel's feet and paid to him what was due to God alone — worship. (Vers. 8, 9.)

Verses 10-15. The book was not now to be sealed; it spoke of what was near. In Daniel things were sealed up, for the time of which he spoke was far off. Alas! (ver. 10) though nigh, the time would suffice for Christendom to be developed. This is a state of mixture of unjust and filthy, righteous and holy together. (Ver. 11.) Such a state of things had been among men before Pentecost, but then a separation took place and holiness of discipline was to maintain holiness and order in the house of God. Two things follow. First, as to the mixture itself, let each go on in his own way. "Behold I come quickly" with a reward for every man's work.

So far as the mixture is concerned, each man in Christendom is put back upon his own works as a believer, and to consider the next work of Christ (namely, the coming to judge, with which of the two the life of each most accords). (Ver. 12.)

But then there is the blessing of the reward to those who, in the light of this, purge themselves and become practically fit through Christ, not to be shut out of His city, but to enter into it through the gates. (Ver. 13-15.)

These plain statements are sent to the churches. (Ver. 16.)

Yet the Lord had higher relationships to fulfil than those of the responsibility of winding up the results of the pentecostal testimony. And so —

"I am the root and offspring of David" — that was for the earth, and is a reason why He must leave the place where He is, and  -

"The bright and morning Star." His relationship here is with God who is light, and means to let His light and love be fully displayed; but first (ere Sun arises) for a people who had watched through the dark night for His coming again — for His own separated ones who wait for the star, harbinger of day. (Ver. 16.) This announced, The Spirit and the bride invite Him with the little word, "Come." (Ver. 17.)

Three supplementary words follow in the verse the last of them is, "and whosoever will, let him take of the water of life freely." Grace ready till the last moment.*

Verse 20 is a response on Christ's part to the invitation to him, "Come." "He testifying these things, says, Yea I come quickly." To which faith responds, "Amen; even so, come Lord Jesus."

Verses 18, 19 seem to me a parenthesis. They contain, as two seals, the most solemn sanction both to the free grace up to the last moment of verse 17, and to the contents of the book.

The Coming of the Lord

The Coming of the Lord.

Acts 1.

G. V. Wigram.

Christian Friend, vol. 9, 1882, p. 16.

There is much to remark in the way the coming of the Lord is presented to the disciples after the resurrection. They, poor things, after the Lord was risen, were still running on Jewish things, and looked for the kingdom to be restored. But God has His plan. He says, "No, the time is come for a testimony of grace to go forth, beginning at Jerusalem." There is another thing. They see Jesus go up; they gaze after Him. Their hearts are up with their Lord. So ought our hearts to be looking after Him; nothing ought to satisfy the believer's heart but the Lord Himself. Then the promise comes to them, "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." This is the first putting forth of the coming of the Lord Jesus as the hope of the believer's heart;* and the security of it is in the absolute manner God presents it as His plan.

* It is the appearing rather than the coming of our Lord in this passage. But the principle abides. — Ed.

The mystery is the very essence of the Church. The Jews are waiting for a Messiah — the Church is on quite a different basis. We have pretrusted in Christ. We know Him as One who has come, who has everything and yet nothing. What has a Christian here? Literally nothing. The infidel may say, "Show me something." I know what I have got — Christ in heaven. He is my anchor, my whole soul is resting there; my heart is in heaven with this Lord Jesus. The heavenly bride's place is that which Christ took below. He had nothing here. He could not turn to this or that person and say, "I can trust in him." His spring was in God. He could trust Him and Him only, and so with ourselves. If I have the Son's heart on the Father's throne, the Father's heart and house are opened to me. We find daily His sympathies can flow down to His people. While passing through the sand of the wilderness, our feet cut and bruised, Jesus has a heart that can sympathize, and make all "work together for good." What Polar star have you to guide you? None but the coming of Christ Himself. What hope have I apart from the coming of Christ? Literally none. The bride of Christ has nothing as a future save the coming of her Lord.

One thing very touching to the heart is the way in which Christ conforms our removal to His own. Because He loves His bride, no one can be trusted to fetch her save Himself — not a power in heaven, not if legions of angels volunteered it. He will so arrange it, that all shall recall His own removal. He will present her to Himself. It is part of His special privilege as Son, to arrange all for His Father, as well as for the Church. He will purge the heavenlies; He will come down with the same chariot of cloud as that in which He ascended to fetch her up and present her to the Father. Every little thing in which we can be conformed to Him is sweet; but when it is something put on her by His own hand, it is sweeter still. Like the disciples, we too should want our Master back, want to see Himself. Personal love is the answer to that love which proved stronger than death. He proved His love and the fountain of His love to be entirely independent of them. He settled the matter with Peter, went through it with Thomas — proofs enough of love. Their hearts could not rest satisfied without being with "this same Jesus."

It is very sweet to have the Lord looking down on us here, but nothing like being with Him. What is the force of my saying, "This is a wretched, howling wilderness"? What is it but "Nothing can satisfy my renewed nature except to see Himself"? He set His heart upon His bride. He loved her, and gave Himself for her. The heart that gets the simple thought of the personal love of Christ to the Church, will be strengthened to encounter the perils of the wilderness. We have to be where He puts us, because the great thing is to taste His love, and I can taste it down here. There is no question but that I should taste it much more with Him; but if it is His will for me to stay, that makes me happy to stay. When Christ is displaying power, there is Satan to oppose Him; it does not suit him to be in opposition where Christ is not.

Have you ever said, "Come, Lord Jesus"? Why do you say it? He is waiting; not satisfied till He presents His Church. Have you felt nothing will satisfy you but seeing Him and being like Him? Have you felt in the quick of your soul, that if God were to give you heaven without Christ, it would be a blank place to your hearts? Why do you say "Come"? Because God has not forgotten His own plan. God would have some associated with Him up there in the desire of the Holy Ghost: that is why you say "Come." It is part of God's plan about Christ. If God says, "I have chosen you, and am working part of my plan for my Son in you," I do not understand people saying, "Oh, I am not this or that!" You would be far more humble, if you thought more about God, and less about yourself. Why do the sympathies of Christ flow forth to you? Dare you say, "Because I was so faithful to the sympathy He showed me yesterday"? Yet it does flow forth to you; and unless you are blind, you can lift up one stone after another, and find water flowing under all. Why? Because of what you are? No; He looked out for such bad clay, that no other potter could make anything of it. There is only one way God can keep such vessels full, and that is by keeping you close to the gushing fountain.

Do His sympathies depend upon you? Not a bit. We cannot be trusted with the full amount of joy. We should be puffed up. Peter must have his hands tied, or they would be busy to take off the crown of martyrdom. Are you better than Peter? Nay, but worse,

You are looking for Christ from heaven. Your looking will not bring Him, but you will be happy if you are looking. The only spring of living waters Christ knows is in God. It is not the will which Christ sets in movement in your heart that is the power, but Christ's love. I am ashamed when I think of Christ's patient waiting to fetch us. Do you think Christ, in the glory of the Father, has a heart large enough to have a care to come and fetch us, and are you not ashamed? He says, "There is that poor thing stumbling through its duties, but I will soon go and pick it up." The Father's house is higher up than the manifestation of glory, the New Jerusalem, the court of the kingdom, but Christ will delight for the world to see the Father's glory in a way it can admire. But there are sweeter things than that — home-ties, relationships. The name of the Father hardly comports with the pageantry of rule, but it meets our hearts when He says, "Surely I come quickly." (Rev. 22: 20.) Here is the answer to the call of the Bride. God's thought when man had forgotten the hope is, "I will trim the lamp again." I believe God is moving, and that it is impossible in the riches of His grace that there should be none to meet His testimony. Even in Malachi some were looking for Him. He could not have come three hundred years ago, when all was in gross darkness; but now, were He to rise up from the throne this night, there are many who through grace from the depths of their hearts have cried, "Come, Lord Jesus." Does your heart answer, "I am one"? May it be our desire that He would revive the testimony in the hearts of His children. G. V. W.

The Coming of the Lord

The Coming of the Lord.

1 Thessalonians.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

We may turn a little to the First Epistle of Paul to the Thessalonians; well suited, the various parts of it, to give forth thoughts — blessed thoughts — about the coming of the Lord Jesus, and the rightful proper effect of the hope of that coming upon ourselves in these last hours.

"For from you sounded out the word of the Lord." In a remarkable way the hand of the artificer is often found upon his work. It was remarkable how, in the labours of the apostle, not only the very hope he had was communicated by him to these Thessalonians — must have been so, being part of the gospel he received — but it had the very effect upon them it had upon him, and all the country round about took notice of it.

"So that we need not to speak anything, for they themselves show of us what manner of entering in we had unto you." The sort of trouble the presence of Paul gave in the world, among men through whom he passed, was enlarged by the way these Thessalonians exhibited the power of the hope: and Paul could refer to what men saw in them as containing the very sum and substance of what his own doctrine was. There was where the power was of his own presenting truth.

"Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ." (Verse 3.) He could say this to them, "I know, with regard to truth, to service, to hope, your hearts are naked in the sight of God and our Father, and that you have fellowship with the Christ of God as those that have not forgotten their first love."

"Ye turned from idols to God, to serve the living and true God;" to serve Him! How often forgotten! Not to be busy, to do a great deal in His presence, but to accomplish what He desired to have accomplished, "the living and true God." Thus they waited for His Son from heaven. "Jesus," "who delivereth from the wrath to come." It was the hope of God's Son: that is heart and mind calculating on the ground of the Word of God, that His Son, this God's Son, was to come from heaven: and this peculiar truth connected with Him, that He is the One who saves us from the wrath to come.

But then, beloved, as to play of the affections, as to movement of the thoughts with regard to this hope, how much will turn upon what Christ has been — is known to be — to us individually! He is coming! He is coming! The world has got its plans — shutting out all thoughts of the needs-be of His coming.

Religion has very often a sort of spiritual millennium: it does not require the coming of the Lord. The child of God reads the Book; he finds that the next grand step God takes is the sending forth His Son, and that this Son, coming from heaven, as the One who saves us from the wrath to come, the One described in the last verse of 2 Cor. 5 as He whom God made sin for us — He who knew no sin, that we might become the righteousness of God in Him.

This One, by means of whom that which is the characteristic title of this epistle had come out to light — "church of the Thessalonians in God the Father and the Lord Jesus Christ" — He is coming back again. He who died, the just one for the unjust, that He might bring us to God: He who, knowing no sin, took the place of bearing the wrath of God due to our sins; He is coming! He has not only interposed as to that work, but has brought the knowledge of His work to bear upon us individually.

Having loved us, having washed us from our sins in His own blood, He is coming to receive us to Himself.

Some who turn to Him in their trials, their difficulties, their temptations, their sorrows, their joys — one quite understands how the coming of the Son from heaven does not move their hearts.

Oh! the power that gives the individual believer — the freshness of that hope just flows from knowledge of the person of the Lord Jesus Christ, the One living in heaven who knows us, whom we know, and who is coming back to give us the blessed taste of being for ever with Himself in the Father's house.

In 1 Thess. 1, it is Himself waited for, but the heart (if it is to be lively in hope, if it is to have joy and power in hope) must know Himself, must know the work He has done for God, but done for us individually as sons of God, so that He is the One who is the strength and joy of our portion, the One in connection with whom all our hopes glow forth.

1 Thess. 2, bringing out some exquisite beauties connected with that Lord, gives the counterpart of the wilderness in the presence of the Lord. It will not do for us to forget that, whatever the wilderness may have for us, there is the counterpart too in the presence of the Lord.

All the need down here — the groans that go up to God — all are precious to Him; and the counterpart of them will be found in that day when we come to the glory. Paul and the Thessalonians were brought to their very wits' end. See how his whole heart goes out to them. "Cost what it may, you must stand true to the mark. Cost what it might, I, as the servant of God, would have come to you." But why? "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?"

He had suffered great things to reach them: that was the one side of the page. Turn over to the other: "I shall stand there, and there will be joy to me in the presence of the Lord because of you. I see that in the flow of His grace into you through me down here, there is the witness of His own glory. I see in that the beauty of the Lord."

Many a heart Christ has dealt with, many a soul He has comforted and strengthened, will almost selfishly say, "I long to be out of this scene, I long to be where all sorrow will be over." Nay, I long for the hour to come — I shall behold Himself in His glory in that day.

Many are startled at these verses as though it were a wrong thing to say there is this large heart in Christ. — He has His eye upon His people, and a part of His plan is that Paul should be there in glory with the Thessalonians, and they part of his crown of rejoicing in that day.

If Christ was his hope, the meeting then and there of those Thessalonians, of many whom he had laboured with was a joy; and the largeness of heart of the blessed Lord Jesus prepared it, and revealed the truth of it to the heart of His servant, that he might have his strength formed by the counterpart of the glory when the glory came.

It is one of the touches that make the scene a home scene to my heart — to think I can stand there and recognise not only the Lord, but His servant in His joy — all that power of the blessed Lord that first flowed from Himself, finding vent through such a man as Paul, and those Thessalonians standing round him there!

"Are ye not our hope, our joy, our crown of rejoicing?" He repeats it, showing the deliberation of the saying, "For ye are our glory and joy." Oh, but Himself! — that is the first thought!

What has He been to you, this Christ, this Son of God, this Saviour? Do you know Him individually? Have you no character to give Him? Have you no thoughts you could express from that which you have known about Him? What do you know about Him? He is no dead Christ — He that brings a poor sinner off the wild common of nature into the flock of God: what do you know of Him? Have you no cause to cleave to Him? Have you no want of Him? Have you no good thought about the love He bears to you, about that heart of His? Have you no calculations upon Him that, as He has delivered, so He will? Have you no thoughts about that gracious preparation of all and each of His people by Himself for that day?

Would you like your work to turn up there and find the counterpart of it in His presence at His coming? Each of us has works as individuals. What is the other side of the medal? Will it shine when Christ comes? Can you connect gladly His coming with it, and your being there in glory with Him? You will find the counterpart of that glory in works down here.

I pass on to 1 Thess. 3. There we find the intense love of the apostle to these Thessalonians and that which proves it. He expressed a desire to have come to them himself. He would have himself come once and again to them, but he could not. He sent Timothy. Observe the words with which the chapter ends: "The Lord make you to increase and abound in love one toward another" — there is the addressing them — the mind thrown forward — "to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints."

I connect those remarkable verses — 1 Thess. 3: 12, 13 with 1 Thess. 2: 19, 20. They would appear as the counterpart of the labours and the sorrows of the apostle in the glory. Hence his intense desire that before God, even our Father, when the Lord comes with all His saints, not only the fruit of his labours should appear inside the Lord's presence, but that, the character of God being practically on them, at the coming of the Lord they might be found unblameable in holiness. Oh, how little human hearts can take in thoughts of the love of that Christ Jesus!

What I desire to show is that the truth given to Paul was the part Christ had given to Him, with the people He had taken up, at God's hand from before the creation of the world, to bring us to glory. "The glory which thou gavest me I have given unto them, that they may be one, even as we are one." Hence John speaks, "Already are we the sons of God." Though not yet made manifest, we shall be like Him when He appears. They were to purify themselves. Not only that. In Revelation 1 it is a separate thought in the heart of John. It was not only the love of Christ that took notice of their misery and applied His life's blood that there should be no spot or stain, but He made them kings and priests unto God and His Father, Himself sharing that royal priesthood of His people and making them know it then and there, and here bringing them forth in the glory in that day when He comes with His saints.

I spoke, beloved, of how the hope in the heart of an individual believer would be bright or not bright according as they had the first love fresh in the heart, and saw in the person of the Christ the One whose love poured forth to them when they were dead in trespasses and sins, and who proved Himself in all truth the One who knew all about them and knew how to meet them.

Now, in 1 Thess. 4, another thing is brought out. I desire to rest in detail upon it, because it gives in a remarkable way the place of a parenthesis in which the Lord comes, with the plans of God in connection with, His appearing; then, secondly, in that parenthesis He unfolds certain glories very much passed over by the saints of God, and a glory calculated to endear the coming of the Lord to their hearts, a glory that connects itself to the simple mind with the state of man blessed by God.

From verses 15 to 18 is a parenthesis. That left out the passage would read thus, "For if we believe that Jesus died and rose again, even so them also that sleep in Jesus will God bring with him." "But of the times and the seasons, brethren, ye have no need that I write unto you. For ourselves know perfectly that the day of the Lord so cometh as a thief in the night." (Read 1 Thess. 5: 1-8.) There he evidently passes to the appearing of the Lord, and to the state of the earth. Men of the earth do not look for Him, and they will be saying in that day, "Peace and safety," just when sudden destruction is breaking upon them. Then the Lord will come upon them; and they find, as we know from the second epistle, how, though they deny God in government, He will have the place of government on earth in connection with Jerusalem, and the Lord, with the breath of His mouth, will put aside all evil.

Then in the parenthesis we find the Lord introducing what He comes for. There are things connected with His coming, beautiful and touching things. Some in ignorance were mourning as though deceased Thessalonian Christians had lost the chance of being taken up: surprised, so to speak, about it. He seems to me to be guarding the words He uses. "For if we believe that Jesus died and rose again, even so them also that sleep in Jesus will God bring with him." "Jesus" is the name of the man. So those "that sleep in Jesus." But when He speaks, not of death, nor of disappointment produced by the want of intelligence, but of the power to be put forth, he says, "The dead in Christ shall rise first," not "them that sleep in Jesus."

Jesus died; therefore it could be no strange thing to any believer to find himself in the power of resurrection, called to pass over that bit of road which Christ trod, "The light of His love the guide through the gloom." Here it is not a question of mourning over departed friends, or any ignorance. He says, "The dead in Christ" (the anointed man) "shall rise first." Now look at these five verses — the parenthesis. First of all, in verse 15, there is this distinct statement, "This we say unto you by the word of the Lord." Everything the apostle wrote had the full perfect sanction of God's authority. Here there appears to have been something brought to his mind; and much more fully in detail, in connection with that coming and that person of the Lord. "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 anticipate them that are asleep." There had some fallen asleep — Stephen; many others; and some here at Thessalonica. The word was realised to them, "absent from the body, present with the Lord." They had been waiting down here, they had gone up to heaven to wait there. He has been waiting; and, although there are with Him no bodies and no dust, they are waiting with Him still.

This ought not to be passed by in connection with "absent from the body, present with the Lord," for it shows in the most striking way not only the provisions of divine love, but the power of divine life. "Spirit, soul, and body" constitute a man. Yet when any one of God's saints dies, He remains the God of the living, for all live unto Him. Abraham lived before God. The apostle said that if to live was Christ to him, to die was gain . . . he would get into His own presence. If I stay here, Christ gains. If I am called to leave the body, I gain. But who is it that has power in that way to throw light on the intermediate state as it is called? Why the blessed Lord Himself. "Absent from the body, present with the Lord."

Well, now, a particular thing that follows after in the two verses is just this. The person of the Lord gets uncovered and brought out to light; but also He finds Himself in that day in a scene in which the great peculiarity of what He is for us comes out to light. He is the resurrection and the life. And why the resurrection? Life has been displayed by Him without question. Resurrection power was displayed by Him in raising Lazarus, and in a much more glorious way when He rose Himself from the dead. The graves were opened, and at once gave up the bodies. "Many bodies of the saints that slept arose and came out of the graves after his resurrection and went into the holy city and appeared unto many." What power wrought there? But, oh, what a little scene is that compared with the scene brought out here, when all the dead in Christ shall rise! Just remark how it is brought out: the scene in which this double glory is brought to light. Himself, the Lord, shall descend from heaven, with a shout, with the voice of the archangel, with the trump of God. He shall descend from heaven. Even when thoughts of the glory cross my mind, I look, as it were, to see where is the Lord. Till I get the thoughts of the Lord's place in it, the very thought of salvation would not be without trouble to me. Clouds part hither and thither, and the Lord, who loved us, and who took us up before the foundation of the world — the Lord, who laid down His life at Calvary for us — the Lord, whose love is stronger than death, who took His life again — the Lord, who sent the message of peace and blessing through Mary to His disciples — "Go tell my brethren I ascend to my Father and your Father, my God and your God" — the Lord, who has waited these 1800 years and more from the time He arose, because, looking forward in the stream of time, He saw us in the stream, whom He had to pick up and make partakers of the blessing — the Lord, that living person who first had to do with us, who has to do with us every day and all day long — the Lord, who has gone to prepare a place for us — the Lord, the eternal lover of our souls — that Lord is the first object in that scene, in that glory, of heaven! And He comes with a regulating voice, not merely a shout. It is not a question of life; it is not limited to the question of resurrection; but how many other things will fall under the word when He utters it? His voice was heard here in sorrow. His voice was heard in agony on the cross. His voice will be heard again in scenes about to be prepared for.

In the transfiguration we have these words to Peter, "This is my beloved Son, hear him:" yes, in that to which this scene leads there is no voice can regulate everything save the voice of the beloved Son of God coming the second time from off the throne of God to receive His people and to take them home with Himself.

None other ever could be in the sense in which He was, because He could say — He did say — "He that hath seen me hath seen the Father also." "In him dwelleth all the fulness of the Godhead bodily." God Himself presented in a man down here; and the whole mind of God connected with the sent One about to be interpreted by the death of Christ upon the cross, and the resurrection after! He knows the word, and speaks it as having the mind of heaven. There is a difference between the mind of God, or the mind of heaven, and an utterance given by an angel. An elder could put in "He is worthy;" "for thou wast slain, and hast redeemed to thyself." (Rev. 5). An angel does not speak of redemption. Strength to do God's will is connected with that order in creation. Then comes the trump of God. He gives the signal in the trump "Himself." Then mark what immediately follows — the virtue and glory of Him that is the resurrection and the life. He searches the dust of the earth, and all those who sleep through Him in the earth (buried no matter where or in what time — no matter what puny spite had shown itself in the deaths to which they are subjected), the dead rise first, blessed without question. Blessed for Stephen, blessed for Paul, blessed for Peter and others. But, oh, what will the heart find of blessing in thinking of those names we are among, the worthies of the New Testament, compared with the blessedness of that One man, who, coming forth from God, will sweep with His power through the grave, and bring up all that, sleep through Jesus, and in resurrection bodies like the Lord!

Remember that the finishing touch, so to speak, to His redemption-work for the individual is connected not only with the body as we have it shown us in Philippians — it is applied to the principle of His people's walk down here. Paul was subjected to death daily. It was strength made perfect in weakness. The whole course of the apostle was a conformity to this same Christ. Whence? According to His virtue as the risen One.

"Caught up." I feel there is something there connected with the Lord Himself. That is, He is coming forth habited in the glory of resurrection, and just in the way most fitted to display His own power. The bodies dead in the grave are all gleaned up in a moment — expression of the virtue He applies. There is no power in us to mount up. We are caught up in a moment, to meet the Lord in the air. He fills us up with life.

Suppose I pass by a field early in the spring, and note its soil prepared and the seed cast in. Then, if I find on my way back the corn ready for cutting, I should ask, "What mighty power was it that laid hold of the wheat to make it develop so rapidly?" There are His saints who are waiting for Him, who have said, "No, I will cut off that thing, for it will not shine when Christ comes. And that other thing which looks so ugly to nature, I will wear it."

Divine power might lay hold of the germs of life in an acorn, and draw it forth an oak tree. All the life in us is developed, and we are filled up with life, perfectly fit for the Lord Himself and for His own presence. He is coming in a moment, in the twinkling of an eye, and He is coming to people in that state. This lights up His coming — bodies slumbering, saints waiting, the world not knowing them. He puts forth His mighty power, and we are "caught up together with them in the clouds." "Together!" This is an expression of the Lord's delight in fellowship. No separation then. And those who are waiting for Him, the living ones who remain unto the coming of the Lord, are caught up with those that slept, together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lard. And He adds, "Therefore comfort one another with these words," referring to the sorrow in the hearts of some who had not their hearts centred in that heart of Christ.

Let me appeal to your souls individually. What do you think of Christ? What is that day to you? What is the Lord to you? I believe in pressing the responsibility of the divine nature one upon another, the only way to do it really is to show the certain power in connection with the life given to us and the certain truth revealed, so that the responsibility may be met by those who know how to lay hold of the grace set before them in Christ. No earnest person, by reading in the letter, could get that which the knowledge of the Lord Himself will give. It was just that with the apostle Paul. He knew Christ, the eternal lover of his soul. He knew what his first love was. and he had no idea of dropping a curtain on that first interview of Christ with himself, and getting occupied with a house and home down here, or with outward circumstances and service.

Oh, what a tale will steal out in that day when we see what the Lord's love has been to us! I know His distinct love to me; I know His determination that nothing but His blood shall be known as the atonement for my sin; His determination that no false prop shall suit me. I know His arm as an arm that may be leaned upon. And well He knows how in the days of His solitude, of His service, and sorrow down here, His Father's love was enough for Him; and He knows how His own individual love for the child of God is enough for the path, were it multiplied with sorrows ten thousand times more.

There is such a thing as being raised; and if others have not known His love, if they have not known these waters of divine life flowing to His poor feeblest ones down here, have not our hearts tasted it and known it, and known it well? And have you not known this among other tokens of His love, that when He comes to display Himself in connection with that glory of resurrection, He will have you knowing it beforehand, as a scene so dear to His own heart?

The last chapter brings in the exhortation in the latter part of it. Here we find how in a dark world until the Lord appears there is to be complete practical separation to Himself. "Abstain from all appearance of evil. And the very God of peace sanctify you wholly; and may your whole spirit, and soul, and body be preserved blameless at the coming of our Lord Jesus Christ." It was Christ's love (2 Cor. 5) that led Him not only to die for all, but that they which live should not henceforth live to themselves, but to Him who died for them and rose again. It was the consciousness of that love that made the Apostle Paul speak in that self-same chapter, of how the love of Christ constrained him. He could leave the right hand and go to the left, he could take up one thing and lay aside another, because the love of Christ constrained him.

Now allow me, beloved, to make a remark here. You are quite free to judge, and say it is a mistake; but my conviction is that the children of God have a great deal too much looked at outward service, and not at the life they have. There were Paul and Peter, chosen vessels. There are evangelists and teachers, meant by God to be continued for the building up of His saints; but what is the relative number of such compared with the number of God's children? There are a certain number of faces before me. Blessed be God, by far the greater part bear the token that they are the Lord's. How many would the Lord recognise as teachers and evangelists of His own making — persons He sends out for any special work? We know that the speaking of the gospel requires no proof of gift in everyone who does it: all that were scattered abroad upon the persecution of Stephen went everywhere evangelising the word. But I believe the greater part of the lives of the saints are hidden lives, spent in domestic service, in the care of children, in duties of the house, beside sick-beds. But they all, having the life of Christ, connect themselves with the service of Christ in this our day; and if they remember His love, they will get an interest in all His interests, and a share in the labours of those whom He is putting forward in work. Have you no share in their labours if you have been praying for them? Let me ask you, do you never feel any ambition to have a share in their labours? I have known when I could do nothing but in prayer — particularly praying as to the service in a particular place, going on praying for that servant in that place, that visit, and the assurance the Lord gave as to it. So that when that person wrote, "I found there was the dark cloud on my mind, not on my path," I could say, "I knew it. I knew He had given you a happy and a blessed path." It is blessed when the saints can thus identify themselves with a work. One poor woman said to me, "I don't know who you are, but I have a share in your labours; I have been upholding your testimony here while you have been here." What was the effect upon the heart? "What! you have been praying about me, praying about my work here? It is your work and my work when you have been praying for me."

There is not a servant or a child in any house, but, knowing the Lord, that servant or that child might be a sworn witness for the Lord in the house, and even in going through the menial duties of the house might have the life of God marked and owned in his ways and doings — perhaps very little opportunity of speaking. I remember a very touching instance of that kind in a Chinese boy, who was in service in the house of one of the C-'s in Demerara. He had hold of the New Testament, and read it carefully. He was very apt to bring the Testament down, in a gracious way, to bear on the people of the house. One day his mistress said, "Oh, what a poor thing I am." "Ma'am! I thought you were one of Christ's people. I thought you were a member of Christ." It searched her heart, whether she were not too much on "my leanness, my leanness," instead of in the scene of triumph in Him.

I believe there are marks of how the Lord has given. There are differences. But saying nothing, being nobody in the house, there is the freshness of Christ's life, and just the showing out of the motive working there. It was the great peculiarity of the apostle Paul, the power of the life in him. He never forgot his first love, nor what he had discovered in Christ. It was in the power of that faith of the Son of God he lived. Will you complain of the jealousy of the Lord's love? Would anyone like to be like Lot? It was not worth God's while to keep any calendar of that man's doings. It was no use keeping that man straight. He would just pick him up out of Sodom at the last. His works must all be burnt, What a difference from Abraham! "The God of Abraham:" "Abraham, the friend of God." What a blessed thing was God saying to Abraham, I have loved you, I have brought you forth, and there is a certain path you are to walk in before me and be perfect." And has the Lord Jesus washed us from our sins in His blood? Has He really blessed us so? Is the Lord jealous of our walk, jealous that the life He has put in us should be abounding? Are we saying, "No, I have nothing to seek for myself; I have only to gather that which Christ gathered." Yes, beloved, He is jealous, and be sure He desires a present practical Nazariteship about us. "Like master, like servant." Doing God's will because He has left us here to carry on His service, everything else to be laid aside. And can we not say, and say it heartily, may our "whole spirit, and soul, and body be preserved blameless at the coming of our Lord Jesus Christ?" Faithful is He that called you, who also will do it.

It is a very small part of the subject, beloved friends, I have been able to look at this evening. The Second Epistle to the Thessalonians takes the other side, the display of God in a world of wickedness; but the happy side has been before us — thoughts of heaven. The First-born among many brethren, whose lips have so often spoken our names there on high, whose hand has so often been stretched forth to help us in the hour of need and trial — He is the One who is coming for us from the throne to receive us home to Himself.

The Conflict

The Conflict.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner.

Chapter 1.

Eph. 6: 10-12.

There are two things which, when considered, bring out into light, in a simple way, the position in which the Christians at Ephesus were standing when the apostle addressed them.

First, we find the intimation of better things to come connected with the scene in the garden of Eden, "The seed of the woman."

Second, that particular development of the truth in which we stand; that that very "Seed of the woman," having had His heel bruised, is up in heaven, the Head of a body, which body is on earth filling up that which is behind of the afflictions of Christ.

I should like to rest a little in detail on these two points. They seem to bring out the needs-be of angering for a redeemed people.

When Eve had been beguiled — when she had got under the power of the adversary — there was One spoken of by God as "the seed" to come, and, in what He was to do, there was a ray of light for the man and the woman; there was a hope introduced; but a hope which brought with it the certainty of suffering for those who were the possessors of it. If I look at it — this intimation thus come forth from God — it is plain that the setting up of a power in opposition to what they sold themselves to, must be at some cost to themselves.

There is great joy in seeing God's Son put in the place of power — Lord of all — all put under the sway of this "Seed of the woman." Test your thoughts of the gospel by this; not merely its meeting the need of your lost soul, but my God, setting up His own power in the hand of His own Son the Lord Jesus Christ.

But how could it come to me, devil possessed as I am by nature, without suffering? How can this light come in contact with darkness? It will find that in me which is ever ready to lend itself to Satan, even "the lust of the flesh, the lust of the eye, and the pride of life." Can this new thing meet all the evil in me without there being conflict from beginning to end? Our position must be one of endurance — of suffering — of wrestling "against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places." God is going to establish His power, and that will overthrow all the natural thoughts of my heart.

Observe the exquisite grace of the Lord Jesus Christ in connection with redemption as displayed to us. Are you saved sinners? That enables you to say: "Not a cloud above; not a spot within." Is it something you have done? No; this something God has done for you; and every step of the way afterwards too it is the same; all is God. God will not let the people come out of Egypt under His power, and then leave them under their own wills. When they were out of Egypt He left the way apparently open for them, to prove whether they had a God or not. If they would go back He would stop them; He would not head their retreat. He would break them down; He would have a "willing" people — would make them take His will for their will: His position for their position; He will make us take His God for our God, as Ruth said to Naomi; He will form us in heart to be willing to have the portion of our Lord here below.

What was the difference between Paul and the Hebrews? It was that Paul was not satisfied just to begin; he would hold fast — would be "firm unto the end." They went forth, their hearts failed them, and then they let slip.

But these Ephesians had got fast hold of the truth, and the truth had got fast hold of them; so to them Paul writes, led by the Spirit, to strengthen them for conflict. He would have them above the fear of the power of darkness; if these were high, God was higher still. They need not be daunted; He would have them raising their heads; would have them know that there was a living Head for them in heaven, as well as a head in heavenly places to their enemies.

"Be strong in the Lord." — How could they stand in such a position — living members of a living Head — how could they stand down here where He had been, occupying a place between Him and the enemy, and not be suffering? Impossible! — He, when in this world, was the "man of sorrows." In His grace He had left them down here, that it might be truly brought out that there was such a thing as a heavenly Christ. And all who are partakers of the heavenly portion are born to suffering — dare not expect exemption from it; far from that, they must be willing and ready to endure it.

I found it one thing, when God, with mighty power, let His light into my conscience as a prisoner in the world, having the joy of salvation, and getting out of the house of bondage; and quite another, the being there alone in the wilderness with the God who has brought me out. It is one thing for God to have brought me out of Egypt; it is another thing for me to be on the other side of the Red Sea. And when He says: How do you like walking with me alone in the wilderness? there comes in the thought of the leeks, and the onions, and the cucumbers; not, as before the deliverance, the pinch of the prison, the oppression of the task-master, the escaping from the spears of the Egyptians under shelter of the blood; but being in the wilderness, having to learn what is in our hearts.

God challenges our hearts as to how far we prefer wilderness fare with the living God, to Egypt's fare without Him. Do not be discouraged if you find yourselves on the other side of the sea beginning to count the value of a leek or a melon. You will think of them, just because you are poor wretched things. God counts on what you are; He counts not to find a single amen to one single bit of grace that He has given you. Do not be discouraged, but take care not to fall as Israel fell. They fell, not because they found their hearts did not tally with God's heart, but because of their determination to have their own will — to have ways and resources that were not God's, and the not seeking in brokenness of heart to know His; this was why they failed.

Take care it is not so with you. He can give you hearts not to know a leek or a melon. There is nothing He cannot do. If I know my God, it is not with me: Oh, the sorrows of the way! but: I am in the place where God would have me. I am with Christ, and it is far better to be without a leek than to be without such a Christ. I can bear the yoke with Christ.

And God can form this in our hearts for us. He does not want to learn that there are no springs in us, but He wants us to look in and see that there are none. We must learn it by failure, or in His presence in communion with Himself.

Just notice the peculiar position of those who came in from the time God gave the first word about the "Seed of the woman," till the time when God shall be all in all. When He set up a kingdom in man's hand, He was obliged to make good certain things against the powers of darkness. When it was an earthly testimony, the Jew found that obedience did not bring him into poverty, but into wealth. But it was not so with the Lord Jesus, and we are heirs with Him. He was poor, yet He did not want — never wanted. God would take care to feed His Son. And there is a monstrosity comes into our minds when we think with anxious care about our wants, or think that, because we follow One who had not where to lay His head, we are to want. Did not God take care for that Son of His? You would not think of temporal need, and fear it, if you were in the light of the Lord Jesus. It is quite a different thing for Him to hide from you the channels through which He will care for you, and His forgetting you.

This winding up of the epistle is most important. Paul's heart was enlarged; how should he stop short of God's thought about them? He had blessed them with "all spiritual blessings;" how could the apostle help reminding them that these were given to them that they might use them, and that, too, at the present moment for God's glory?

We go to the Lord with a burdened heart, and bring it away with us, because we have the cross still, and do not understand His way. But, when we know Him better, we are content the cross should be there, because He cannot take it off until it has done its work upon us, and so His Father be glorified. We say: The cross is too heavy. He says: No, my Father put it there, and, if I take it off, the flesh will break out; the cross must remain until the will bends to it.

You will often find yourself in a Pi-hahiroth; sit still and watch. Moses' sister was in a very blessed position; the little ark had gone out among the bulrushes, she sits down and watches. It was a blessed place for faith to watch, and see what was done. If you cannot sit still and wait for God, you are not in the right position. Do you say: But we have given all up; now what will the end be? How will the Lord show Himself? — Sit down before God, and say: Thy ways are too great for me; what wilt thou do?

There is a largeness about His ways that beggars our understanding. It goes beyond His people's requests. Many of the restrictions the people of God suffer come from themselves, because there is not simplicity to say: What wilt thou do? Abraham's intercession stopped at ten; but God goes farther, and takes up the desire of His heart. If I leave God to act He will act much more munificently than if I say: Do this, or do that. — "He that spared not his own Son, how shall he not with him also freely give us all things? "

"The wiles of the devil" are methods — methodical actings; it does not mean "fiery darts" merely. Leighton observes: "It is not the half-laden caravans he cares to attack." He may retire when the heart is not keeping watch; and elsewhere just come in, and cause the heart fun of joy to get a fall.

Christians want more quietness. There is often too much haste in accrediting what we fall amongst. Much truth may be believed — many high truths assented to — such as union with Christ, and the like; and yet it may come out after all, that the heart has never known the taste of grace, not knowing itself the chief of sinners. What, then, is the good of all that knowledge? There has been much of the wiles of Satan in it. You get no good from truth unless it bring your heart into communion with Christ. It is God putting home the points of truth, and making them home-stores, that is really good. There may be quantities filling the imagination, and much talked of, and written about, but the question is: Do I know this Son of God who became Son of man for me? — He who came down into all my need as a Saviour.

"We wrestle." We must not only be prepared for active service — for going forward; but we must be ready to stand against the immense array of opposing power. And this is much the more difficult of the two — to hold fast for your own soul what God holds fast for the church in Christ. I do not think the thought of "flesh" and "world" is excluded here, but it is not these only, but their "rulers." It is not only the world, it is the master of the world; not only the flesh, but the master of the flesh, that we have to contend with. It is not a question whether you can break this or that bad habit in yourself, but there is that great power of darkness above you, who only found his match in One. When the Lord was here he tried Him, but could not overcome Him in anything; and the way He acted is ours. The more power Satan put forth, the more Christ left Himself in the hands of God. And none can be a match for Satan now but He who baffled him entirely, and set him aside. Christ did not either exhaust His power in doing it; He carried a perfect righteousness all through. And now I can overcome, because the blood is what Satan can never stand against, and God has said He will destroy Satan under our feet shortly. Trial you will have; you will be tried to the very bottom. Would to God you might be always "more than conquerors;" but depend upon it, whenever you are, you will have nothing to boast in but Christ.

Another thing of importance is faithfulness to others and to one-self. I see two souls, one, perhaps, carrying a burden a thousand times heavier than others; and he walks quietly, just having as much as he can bear, and no more. I see another, with a very little burden, who breaks down. None but God can judge about these two; God and Christ can. Remember you have not come to the end yet. To one who has a trial which seems to him past all bearing, I would say: Cannot you identify yourself with God's counsels? and say "I will glory in my infirmities." — In judging, you must consider not merely the weight of the trial, but the character of the vessel, and the nature of the strength given. The weakest vessel cast into the hottest furnace if the Son of God be there, will come out unhurt; while the strongest will be burnt up if the Son of God be not there. Is my girdle broken? Shall I say He has laid too heavy a burden on me?

It is a very important thing to see what my walk has been, and what the state of my heart is. Perhaps He will say to me: Your eye is not single enough; you are truly looking to me, and desiring my glory, but you do not see yet how I am sure to meet you. God says: I do count my Christ worthy. Do you ask me to fill you up? Well, I count Him worthy, and therefore I can fill such a vessel as you! It is not a question of whether I will give it to you, but whether I will give it to my Christ.

It is often the case, in trial and conflict, that we give ourselves credit for something more than we have; then he has to make us open our hand to let it go. I must take the place of having nothing, and act simply on what God is, and on what Christ is, and not be vindicating myself as Job did. When God comes in to vindicate, how graciously He does it!

There must be patience. God will try you; He will make you know that the springs are not in yourself; He would have you sure that you have none in yourself, just by your being filled up with those springs that are above, that others may see it too.

Ephesians 6: 13, 14.

One remark I would make as to the quiet way in which the apostle assumes it is all right in the hearts of these Ephesians.

He had drawn a striking picture of how God, to please Himself, spontaneously from His own heart, had come in and taken up a people out of a state of devil-possession, had revealed Himself, and made them members of Christ, His Son at His right hand, the Head in heaven. Last time I was looking at the position taken by God down here, Jesus of Nazareth being up there at His right hand, as the Head in heaven. He has the answer down here in a people who know His name, and who have to make good a certain position according to it, in spite of all Satan can do.

Think, dear friends, what grace! God in heaven making good in you a position by the Holy Ghost, answering to that of His Son in heaven. Grace, for height and depth beyond the creature, reaching to the glory of God in the face of Jesus Christ. Grace, which comes down to us under all our ruin, even when we were "dead in trespasses and sins," rolled about by Satan as the withered leaf is tossed by the wind in autumn — those whom he had in his possession.

Who are you, that in you God should make good this answer? Yet to us He says: You are the proof to Satan, and to the world, that my Son is sitting on high as the Head; and this is the position in which you have got to stand.

How quietly the apostle assumes, as I was saying, that the tone of their hearts was right, as well as that they were ready to live to Him who "died and rose." There is no stirring them up — no pleading with them to take the position he was putting before them; they are in it. How different the people of God are now! We see them having a thousand objects but the one the Holy Ghost would cause to thrill in us. How ashamed we should be when we see what is around us, and then look closer home, and find our houses unpurged, our heart unjudged, and He still having to say to us as members of that living Head!

He speaks here not of motives but of position. He supposes the soul to have a character suited to that of sons of such a Father — of vessels sealed by the Spirit, and filled with the Spirit. How different the church of God was to what it is! They had a single eye — one object — seeking in everything Christ's glory — light bearers in the world. And what decrepitude in us! how it shames us!

With regard to this armour for the church militant, whose soldiers are you? — God's? — And what for? Pleasure? or conflict? And how far are your hearts interested in the conflict? Are you only taking it because "no cross, no crown?" or has it taken hold of your hearts as the spring of your souls?

"Her seed shall bruise thy head." — How far are you counting that all connected with Satan is shortly to be bruised? But nothing connected with the Son of God shall be bruised; He will not let you be, because you are connected with His fortune. How far does that tell on your hearts?

Then with regard to this conflict, is it for ever? No! there is a time when rest will come: "They shall learn war no more." There will be a happy end to it all, but now we are learning to endure. And, as to the service whilst we are in it, what provision has Christ made for us? — This brings us to the armour.

"Stand therefore having your loins girt about with truth." — Do you know the value of a girdle in regulating and increasing strength? As Christians we cannot do without the girdle; it tells home upon us, and speaks much of the grace we have to do with. Truth is the girdle; it comes searchingly home, it surrounds us. Have you a clear idea of what it is? Can you put it into other words so as to satisfy yourself? There are certain things true to God's mind, and certain things which are not true. His word tells us this. If you have His word close round about you, you will find it uncommonly searching.

The eye of Christ was always on God's word. When Satan came to Him, He could say, That is not truth. I am bound to what is truth. — Satan tried to misapply truth, and what is misapplied is not truth. It was not that Satan could not quote Scripture; he did; but he applied it to Christ, not as One going down, down, down — as the Servant come to do His Father's will — but as thinking of Himself and not God. Truth was the girdle to Him, and He had power to endure. What a contrast in Peter. "Be it far from thee, Lord: this shall not be unto thee." He was not a Nazarite — his heart filled with a single desire; with him it was not always the thought: Where is my God in this thing? So there was weakness.

I believe if this were entered into more in our own souls, it would explain much as to our failure in walk. There is such a thing as the truth of God — God's thoughts about you — coming down into your very circumstances, which, if applied to you where you are, will be the strength of the Nazarite to you, and, while faithful to Him who has separated you, none shall be able to bind you. It will be ever with you: "Lo, I come to do thy will."

The thought I have about the girdle is not that it is merely truth in contrast with error — God's truth about Christ, and the like; but it is truth coming down to me here, and encircling me right round where I am in my circumstances. People are often astonished at what happens to them — borne down where they expected to stand. When I look back, I see that I have not had the experience of Paul "in all things more than conquerors," if I have not had the girdle on. I should avow it. Perhaps I was a soldier for myself, and not for Christ. Perhaps I have had a girdle on of my own, not the girdle of truth.

How far, I ask you, is your eye single? The single eye is that which sees God as He is. None but Christ did that perfectly. Many saints who have heard about the grace of God, and can confess that they are the chief of sinners, yet, when you get to their hearts, you do not find mercy and grace there, and the knowledge of God and His Son Jesus Christ, as you should expect to find it. It is a very solemn thing to see how imagination may dress up and play with truth; the mind filled with fantasies, instead of the heart being in the dust before God, bowed down in His presence, and tasting, as individuals, mercy and grace.

Do you know God for yourself? Are you familiarised with God in Christ — that Christ who is the model God Himself looks at, and has given to you? Has God looked into your heart in power to show you Christ, in whom is all His delight, as the One into whose likeness He would have you moulded? He has seen loathsome, creeping things in there, and He has made you to see what you had no idea of. Christ is to be there, instead of everything else, in the end: but you will see at first how mercy alone suits you. If you do not see what a horrid black thing you are in contrast with Christ, you have no true thought about God's mercy, and should not take the place of a soldier, but go and look for "the girdle of truth." You must have it quickening and taking hold of your heart, or you will not be able to take the place of one fighting the good fight of faith.

"And having on the breastplate of righteousness." — I know not how better to take this up than by contradicting two errors. The Protestant error, in connection with justification by faith, has been to make the righteousness of Christ applied to a person who has been previously occupied with Christ — imputed righteousness. This is untrue. The Romanist says there is no such a thing as imputed righteousness. The Protestant would establish some ground for Christ's favour by his own happy feelings and so on; and, when these are gone, the whole process has to be gone through again of getting his soul into that state once more. He only sees imputed righteousness, and not imparted; and this error has arisen in answer to the Roman Catholic notion of imparted righteousness only, with no imputed righteousness. These say, when you have overcome all the evil in you, God will give you the benefit of imparted righteousness.

But the breastplate is not according to either of these views. It is something covering the front of the person all over, and protecting it. Is it that a certain power has come inside me, and will in the end cast out all evil? No, it is more than this. The Christ that spake to Saul, took him up, and made him one with Himself; Christ's life throbbed now in Saul. The members here are in vital union with Christ the Head, and this union links them up in one life.

Where do I begin when I talk of righteousness? With God. I say: It was righteous of God to raise Christ from the dead, and thus to vindicate Him as worthy of all glory; it was righteous of God to show out what the world was, to show out the impotency of Satan, and to show out what He Himself was, too, by raising Christ from the dead and putting Him there on the throne of God, everything put into His hands by right and title. "Sit thou at my right hand, until I make thine enemies thy footstool." Here is the perfectness of righteousness.

"If we confess our sins, he is faithful and just to forgive us our sins;" there is value in the blood to put them away. But there is more than that. He has stores of righteousness in that One up there, which He could throw over the sinner. But He does more than that. He makes the pardoned sinner one with that Christ — with that righteous One. God looks at us not in ourselves, but in Christ; and thus the righteousness I have is perfect; it is "the righteousness of God."

The tempest-tossed conscience, knowing its feelings about sin, but not seeing the full measuring out of its guilt on Christ, needs to see the question of sin for ever settled — needs to see it as connected with the great plan of God. The foundation is Christ. The separate stones do not give the value to the building; it is the temple as a whole, and the foundation on which it stands. The righteousness of God, who "when we were dead in sins, quickened us together with Christ." Different this, to the thought of a white robe thrown over me.

It is not my mind at work on God's truth; it is God's truth at work on my mind. If you have the unction from the Holy One, you need to look to God to have His truth so brought home to you. A person may be holding truth himself, instead of having it as a girdle round him. There is all the difference possible in our grasping at truth, and truth holding us.

The righteousness we have is not only imputed, which gives the idea of something thrown down to me from a distance, but it is mine by the power of a life communicated. Life is there; the seal of the Spirit is there. To be without any power but my own would be agony: for then all the purposes of my heart must be found, like Peter's, to be insufficient. God must keep all, as well as lay the foundation. The Spirit of God teaches me, that it is the righteousness in life of a Christ who has died and is risen. Christians want quietness, but it must be quietness of life — of resurrection life. I would rather be a poor, dark, uninstructed one living on Christ, than have all the blaze of truth without Him. The one who has intercourse with the living Christ has the power of life.

There is no power of living Christ, and quitting ourselves like men, but by living out here the life He has communicated to us. Of course it is no question now of guilt upon the conscience: there would be no living Christ to us unless He had been a dead Christ. But I would rather see any one in bondage, not knowing what to make of the contrast between himself and the Christ who has given him forgiveness and divine righteousness, than to see much liberty, in the sense and knowledge of grace, and no self-loathing at the contrast. Doubtless, I am to have liberty, but God would have me see myself, and learn that I shall be a blessed person when I awake in His likeness.

Oh, beloved friends! one thing is pressed much on my heart for you — for many whom I see individually, and for all collectively. It is that you may feel the importance of living, practical holiness before God. Having life — having righteousness — to which nothing can be added, and from which nothing can be taken away, as the living members of Christ before the throne, you should individually most earnestly seek to walk before God.

Chapter 2.

Eph. 6: 15, 16; Luke 2: 34, 35.

No sooner does Mary know the sweetness of having this Babe, than it is told her, while she might well count herself blessed, "A sword shall pierce through thy own soul also." No sooner was He born into the world, than nothing but slaughter of babes is heard of. And so, in our hearts, no sooner is Christ there than Satan, who does not like to give up his power, brings in conflict. Some old suppressed habit will, perhaps, break out with new power. Do not be surprised if Christ has displaced Satan in you, that Satan should try to regain the mastery. We cannot stand without knowing this.

The first thought with a newly-saved soul often is: Now I have God; I have Christ for my peace; and now all will go on quietly. Instead of which we find that we have to do with a God who brings in death and resurrection on all that is in us, that we may know that the excellency of the power is of God and not of us. We are connected with the triumphant party — with the One who has conquered; so there is peace, in spite of all that Satan can do, made good by God in the very field where Satan seemed to have triumphed.

"Your feet shod with the preparation of the gospel of peace." — The shoe-sandal, not for strength, but for comfort. The heart uninstructed in God's ways is often tripped up, where, if it knew the ways of God — if it understood His thoughts, it would find cause for thanksgiving.

God does not come off His own ground in dealing with us; He expects us to come on to His ground. Often when Christians get a quiet standing before the Lord, and look back on their past history, they sea how their restlessness arose from want of understanding God's way. They thought to get something for themselves; God's thought was to get something for Himself. God does indeed hold forth something good for us, but His thought is to train us to know that He has taken us up for Himself. He does not always care for us according to our own thoughts for ourselves, and then we are astonished. He told us before that it would be a desert — a conflict — but we have not taken in what He told us.

You know the position God has claimed for Himself. You know how He took up at Pentecost a people connected with the Lord Jesus Christ, and subject to the guidance of the Holy Ghost. You must not then make yourselves the centre of your system, but you must take in this God with whom you have to do.

"Taking the shield of faith" — That by which all the counter movements of Satan are met. You have a wicked one to contend with. I, individually, have to compete with an enemy who has been well nigh six thousand years skilled and versed in the heart of man; an enemy who has tripped up every individual but One, because he has found in every other in the world something of which he could say: There is a tender spot in you, in which I can put a ring, and lead you captive. He has given servant of God after servant of God heavy falls, and has found but One who could bruise his head, and who will shortly bring it down bruised under our feet.

If you go into the battle thinking it is a fine scene, you will soon find out the solemn truth that Satan is against you, and will give you no quarter. He thoroughly hates Him who puts you forward in the battle; he abominates from the bottom of his soul the object God is making good through such poor worms as you or I are — that he should have, through us, a witness for Himself on earth.

"Ye shall be able to quench all the fiery darts of the wicked one." — It is important to judge whence evil is. It is all in one sense from Satan; but, when in the presence of God, judging yourselves, you cannot always quietly put things off on Satan, for Christians often tempt Satan, instead of his tempting them; they often put themselves where they know there is temptation, even if Satan were out of the way. They lay the train, and invite Satan to put the spark to the tinder. They then bear the moral guilt of it before God.

We cannot calculate about fiery darts hurled by Satan. God will put up an object before a young Christian, and Satan will hang up another. You may set off thinking of God's object, and, on the way, Satan may get you off to another; and God will teach you by it. You did not know it; but perhaps you loved money — a little bit of power — something of that sort; and you have perhaps learned that you did by a fall. Or again: there may be some service God is going to launch a man in, and He may allow Satan to come in and try him with fiery darts, so that he may be humbled right down before Him at the first, and then may go into the work softly.

There need be no setting on fire, for the shield of faith is ours. And which is best? for God to teach us the evil of our hearts by fiery darts, or by falls which dishonour His name? Mark, I do not say it is necessary to learn your hearts in either of these ways, but you must learn them in some way, Peter learned something of his by his falls. Luther learned his, to an immense extent, by fiery darts from the enemy. The proper way is to learn them by that which comes from communion with God, and using the shield of faith. Satan stands plying his fiery darts, and the man of God stops, holds up the shield of faith, and shuts them out. The child of God in communion with his Father can say: I know what you are about. The Christian taught of God finds in God's presence what Christ is, and how Satan could not get one bit of dross out of Him, for there was none there.

Satan's ways with us are threefold. "The lust of the flesh, the lust of the eyes, and the pride of life." The temptation will take the form of the mind, and of the position of the person addressed.

Where is the answer to each? Is it the lust of the eye? and is my answer to be: Oh, I am to please my eye? I am to admire what is beautiful? — When I get to the scene God tells me to admire, I will admire it. — Is it the lust of the flesh? — I am no debtor to the flesh to minister to it, for it is because I have this bad flesh, that will lust, that Christ died.

If you cannot get to see that your portion is not here — that you are passing through a world that crucified Christ — I do. Something for myself, is it? and my Lord not glorified? Oh, the power of knowing that God has taken you up for Himself! Oh, the power of a single eye enabling you to meet all that Satan can do against you! What would trouble you in your troubles if you had this thought; God has sent me here, and He would have me here — exactly here.

A cross on one shoulder, and a cross on the other, and is there not peace? "The cup which my Father hath given me, shall I not drink it?" God says: take that weak body. And can you not take it from Him? Fiery darts coming in thicker than hailstones, and can you not say: I will bear them all for the sake of Him who has called me to be a soldier? Would they disturb your peace, if the sense of God's having put you there were fresh in your mind?

One thing to notice is, that Satan does not make a stand with a passing shot; he will keep to it. But God does not like to be constantly troubling the quiet walk; so He will sometimes let things accumulate, and then take the soul apart to learn it all at once. So the enemy may be allowed to ply his fiery darts a long time before God will come in about it. Evil suggestions — a sort of whispering in the ear — sometimes it is a heresy Satan-inspired, which none but God could meet. You cannot account for many things without seeing that they come direct from Satan into the minds and mouths of persons.

EPHESIANS 6: 17, 18.

Before entering on the helmet and the sword, I desire to recall what has been said on former occasions, as to the way in which the Spirit of God shows us in the context a certain position taken up on earth by the God and Father of our Lord Jesus Christ, and that He has a people whom He has placed in that position, which they have to make good against the power of the adversary.

The minds of people have often been confused about this passage, by their not seeing that it is not a question of aggressive warfare, such as the work of an evangelist; but that it is the saints of God standing fast in the camp — holding the position in which He has set them.

"The helmet of salvation" is the next thing connected with the panoply. It is important to bear the principle I have spoken of in mind in connection with this, because, in another place, the fifth of the first of Thessalonians, we find the helmet spoken of in another way. There it is: "Putting on for an helmet, the hope of salvation." A soldier may have a helmet of one kind for one position, and another for a different kind of warfare; just as the different shields that are spoken of; if standing under the wall of a besieged town, he would need the large shield to cover him completely; while in active warfare the light small one would be used.

People want to reconcile the two expressions, but they do not need to be reconciled. If you do, you rub out the distinction. It would spoil the whole, if it were said here "the hope of salvation;" because God says: I have put you to stand in a certain position; if you do not stand in it, you will be driven back from off it. Therefore it is not "The hope of salvation," but "salvation" itself which is the helmet.

What is our helmet? Just as, in connection with the feet being shod, it is the gospel of peace, so now it is the helmet consisting of salvation. The head — the vital part — is protected by it. It is a finished salvation; you take your position as a saved man.

But there is more than this. Just as the breastplate is not only righteousness imputed individually — a true view but defective — but God's righteousness in Christ; so here it is the salvation that becomes the Saviour-God; it takes in God's work, and not only meets the contingencies of my walk here. The Saviour-God has done the work. I must look up there, and see Him the centre of a new system, in which my salvation is comparatively but a small part. My head is here encircled by a glory connected with all that God is. My salvation flows from this, that He is the Saviour-God.

I have no claim or title. God says; I reckon you perfectly guiltless, because I did reckon the guiltless One guilty for your sake. I can look down on you through Him, and cannot separate the feeblest member of His body from Himself. I look down on you as those on whom descends all that He has, all that He is, and all my delight is in Him.

Most blessed, but even this is not all. God did not set Himself in movement because of what we were — for our individual salvation. He delights Himself in salvation; and He bids us look up, and see in Him the measure of this salvation — a salvation for eternity — for the earth — for the heavens — showing out the riches of His grace, according to His eternal character as the Saviour-God.

So the apostle speaks here of the helmet of salvation, as what I know as the answer to Satan — the answer to the world — the answer to my own soul, in the person of the Lord Jesus Christ on the throne of God as my Saviour-God.

"And the sword of the Spirit, which is the word of God." — Here again we find the importance of attending to the context. The sword is mentioned in different ways in the word. In Hebrews 4: 12, 15, we have the Lord Jesus as One who has "passed through the heavens," and is on the throne to sympathize. His sympathy is with God first; and next He sympathizes with what is of the Spirit in us, not with what is of the flesh. He will not strengthen the flesh, but the Spirit.

What do you want? Do you say God's glory in you? Then He may have to put you through discipline. There are many things in your heart that He may see have to be removed, for He will ever sever between the heart and the cherished idol, and the word will be like a lancet in the hand of a surgeon to us.

Mark that in the fourth of Hebrews there is no question of the adversary as there is in Ephesians. It is Christ dealing with His people for the glory of God, looking after the people He loves, and therefore judging hearts.

In the second of Revelation we find "the sharp sword with two edges." He comes out of His place to judge, on the one hand; He will go right down to discern the "thoughts and intents of the heart." On the other hand, He will not be deceived by false testimony. In Revelation it comes in, when failure was amongst the candlesticks, to see what light they were giving, He being One whom smoke would not deceive; but, at the same time, so used to handle the sword, as to be able to give deliverance by it to any in the evil having "ears to hear."

Here, in Revelation, it is Christ outside; in Hebrews, it is Christ within the veil, judging His people; in Ephesians, it is the saint standing in testimony — that is, in a position he has to make good. What is the use of the sword there? Much. There is the adversary against you, and you have to withstand him.

In the fourth of Matthew, in our Lord's temptation, we have the brilliant illustration of this use of the sword of the Spirit. Mark, it is before the Lord begins His aggressive work that He goes through the fiery ordeal. What grace was there in this to us! In grace Christ stood in the wilderness to measure Satan, and well he could stand in that position against the enemy. There are three things connected with it. But first, always in connection with the right use of the sword, is the single eye. Christ being led up by the Spirit to be tempted, takes His stand as a servant to defend Himself with the sword; answering always from Deuteronomy, He takes the place of the humbled One.

First, it is the lust of the flesh: "Command that these stones be made bread." Does God like His people to hunger? Thou knowest His delight in Thee, put forth thy power. Mark the answer. Ah! if it is blessedly true that there is such a thing as Jehovah's loving to feed His people, there is something more blessed still than being fed; there is the being sustained by God without it. Man does not live by bread alone; man may be without bread, but not without the word of God. Thus Satan was foiled by Christ taking the place of perfect dependence.

Next it is "the lust of the eye," and such a promise brought to back it as that "angels shall bear thee up, lest thou dash thy foot against a stone." But Satan garbles it, as he did to Eve. He presses home on the Lord something that the eye can see. He had got Israel down in that way: they wanted a sign. Does he never get you down thus? Do you not want something to look at, or to feel, instead of the simple word of God? If Satan come to you, and ask you to give him some visible token of God's care for you, answer him with, "Thou shall not tempt the Lord thy God." Why ask for signs — for feelings — when God Himself is close at hand? The emphasis of "Thou shalt not tempt" is, thou shalt not challenge God for signs. Why do I want a sign? Because I cherish lust. He says: No; thou shalt not tempt the Lord thy God.

Then Satan makes another attempt with what belongs to him. There is no sense in asking whether Satan had the power to do this, for there is no use in asking if a liar can speak the truth; it might, or it might not, be; but assuredly Satan can do nothing but as God allows it. As with Balaam, he could not curse Israel.

Satan has no power over a saint of God unless he yield it to him; could he ever succeed with a child of God who is using the sword? Never! If he succeed, it is because you have betrayed yourself into his hands. It was thus with Eve; it was thus with Israel before the calf; it is thus with the church, unfaithful likewise; and the saint unfaithful to God puts himself into the enemy's hands.

The third thing I would notice here is the "Get thee hence, Satan." He had not said this before. It is remarkably connected with the use of the sword of the Spirit. If you put yourself into a place of temptation, you have no right to say "get thee hence, Satan." If God lead you into it, as Christ was led of the Spirit, you have to bear it.

It was not when Satan was merely tempting Him that Christ uses this language, but also when God's honour was touched. When Peter took upon himself what belonged to God alone, it was: "Get thee behind me, Satan." And when Satan does this with me, then I am justified in saying the like. Satan will sometimes so turn things round, that he will go beyond himself; and then there is rescue for you; while before, you have had only to stand in the temptation — to endure — whilst having no power to put an end to it, at last a question comes up which does not in the least tempt your heart, that before may have been tempted; something that seeks openly to set aside God; and then without difficulty you can turn round and say: I have nothing to do with that; "get thee behind me, Satan."

All this teaches us forcibly the meaning of taking the sword of the Spirit. It is to be used in the active energy of service, but it is to be used also, if only standing on some corner of a rampart, utterly unable to go forward in anything. Even if a bedridden saint, you will not be able to make good your position, and Satan will betray you to yield, if you are not skilful in using the sword of the Spirit.

The temptation of our Lord gives us an immense amount of experience; it shows up the ways of Satan; he would throw us into a dilemma if he could. The Lord met him in the spirit of a servant — as meaning to be a servant. Then Satan puts Him between the two horns of the dilemma; he tempts both as a servant and as God. Christ passes through and maintains both.

We are in a position to be tempted all day long to give up; and where he succeeds with us so often is through our not having a single eye — so contrary to Christ's: "Lo, I come to do thy will."

Then, again, there is with us the want of understanding God. Some lust begins to move in our heart; we think of what we like, or of what we do not like, instead of delighting in God; and immediately we are in danger. Never so with Christ.

Closely connected with the armour is the spirit of the believer — the spirit of dependence it must be, for with the soldier there must be prayer — hanging upon God. Not only getting this feeding supply hourly from God to meet his need individually, and to meet that of all the church militant, but also that all his springs are in God.

"Praying always." God often puts His people into new paths — paths unsought and unthought of by you. Why are you there? — God would see whether you have the spirit of prayer there or not. The Red Sea is before you; the enemy behind you; then a waste howling wilderness beyond, but it is no waste howling wilderness to God. He can go through it. We learn in these new scenes how little we know of these feeding-springs in Him for us, and He would have us learn them. The question is, not as to the springs being there, but as to whether we know how to draw water from them. Sometimes, when the saint has learned the lesson, he is taken home. God says: Why should I leave him there any longer? he may go home.

"Supplication for all saints." The spirit of the camp is to be the spirit of dependence; each saint looking for — drawing for — all the rest, the consciousness of God's supplies being all full for every heart.

Ah, beloved friends! you cannot do without the camp. And whatever your outside position, remember you must have the spirit of dependence. You had far better be a living saint, walking in dependence on the living God, though very ignorant, than one who knows a great deal about position, and so on, but who is meanwhile double-minded and lukewarm, knowing little or nothing of this praying always" — of the springs that are in God.

Oh, that our souls may know them to His glory!

Ephesians 6: 18-24.

The closing portion of this chapter divides itself into three parts. Prayer; interest in the details of the work in prayer; and the benediction. The great subject in which the Ephesians ought to have been interested was the glory of God; and their prayers would have flowed forth about it, in the intelligence of renewed hearts that know what to pray for.

There is such a thing as drawing near to God, conscious that there is something He has got to give. I cannot tell what, but He that searcheth the hearts knoweth.

If I am a soldier of the Lord Jesus Christ, it is a happy thing to see the special need of the work, so as to be able to present it definitely. As to prayer, much is often passed heedlessly by; whilst in others, there is often more correctness in the heart than in the understanding.

There was no such thing as prayer in Eden; prayer is the expression of want. Directly I find a person praying, I am sure there must have been sin connected — either with himself, or with the place he is in. The blessed Lord, when He prayed, was in the place where sin was. Paul prayed when he found out there was a God in heaven whom he knew nothing about.

The opening of the subject of prayer in Scripture is in the case of Cain. There was in him no dependence whatever upon God; but when God had pronounced his judgment, then he says: "My punishment is greater than I can bear;" he makes an appeal to God; and God takes care that nothing of what he dreaded should take place. What does Cain do with the gift he gets in answer to his appeal? He settles down quietly to make himself as happy as possible without God's presence on earth. A solemn thing this in connection with prayer; the fallen heart may appeal to God, and God give an answer, and, as the result, the heart, being unrenewed, only makes itself as happy as possible out of God's way.

Persons constantly say: I am safe, because I pray. Take care. If God says of you: "Behold he prayeth," it is well, but not otherwise. It is not a question whether God gives you gifts, but what you do with them. Is it for yourself that you use them, or for the glory of God?

Our blessed Lord took the place of one who had put in abeyance all His power — who held Himself in abeyance! He took the place of a servant. His being able to do this proved who He was. Man cannot hold himself in abeyance, for his character is too strong for him. Sin is in, and sin will come out. Look at the Lord's prayer in Gethsemane — the only instance of the kind, and replete with instruction for us. He goes into Gethsemane, to pass through, in solitude with God, all that was upon the threshold — all that was coming upon Him. And what is it? "Father, if it be possible, let this cup pass from me! nevertheless, not as I will, but as thou wilt." The Lord, holding the place of the perfect Son of man, could not forget what rested on His bearing that name — even the question of guilt. But how was it possible, if He were perfect, for Him to think it an unimportant thing for God to hide His face from Him? He would not have been perfect if He had not shrunk from only this one thing. He did not shrink from the temptation in the wilderness; God led Him into it. But there was in this what was anguish to His soul in the very measure in which He was perfect.

Human nature, in all its perfection, may present desires before God which will not be received. On the other hand, there is such a thing as man entering into God's counsels. This comes out in Paul, where he says: "Most gladly, therefore, will I glory in my infirmities, that the power of Christ may rest upon me." Now, as a good man, could He do otherwise than abhor Satan's messenger? God says: I will not take it away. I give you my light to show you my reason, and leave it there to throw you upon Me. Better rudely to strand your vessel on the shore, if it make my strength perfect in your weakness; you will then pour out your heart before Me.

There never was a case like that of the Lord Jesus Christ. Paul did not stand in the light of the divine counsels; that was why he did not like the thorn in the flesh. But Christ stood in the full light of the thoughts of God, and, therefore, He could not but hate that cup.

There is the flowing-out of grace through human hearts down here. It may be felt that some Christian is so walking with God as to have the ear of God. And this is a blessed thing, but there is something above it, and that is a person so walking with God that you can go to him to know what God's mind is. It is a blessed thing to have the ear of God; but how much better to feel that the sympathies of Christ are flowing through my heart, and that I can know what He is going to do.

There is none with whom the power of prayer is more remarkable than with the weakest members. A babe will get an immediate answer, whilst a father may have to wait, because he has, or ought to have, learned to trust.

If it be not on our hearts in the present day that there is a testimony to go out for God, we shall sink down into some little local interest. The apostle wanted them to care for the work going on then, not merely out of love and friendship for him, but that he wanted their souls to bear part in the work by bearing it on their hearts before God. There is an immense burden on us before the Lord, connected with this want of sympathy with what God is doing.

God, in dealing with the souls of His people, traces in His word the path for their feet, and marks out the proper subject for prayer. There may be in prayer a great deal of affection and thoughtfulness, and yet it may be all human. Persons might think God would say: Go; you pray for a wrong thing. But no; He often gives the answer, and then lets us learn by bitter experience how, if we had left it a little more to Him, He would have done far better for us. Often one is plaiting a scourge for one's own back, before one learns to place oneself as a child, and say: Take thou the lead, and I will follow. There will be pressing desires before God, and He will grant them, and let us see how we have been planning — not for God — but planning difficulties for ourselves. You cannot dictate to God. The blessed Lord only once said: "I will;" and then it was His Father's will.

Do you feel that there is this war going on between God and Satan, and that you are connected with it? And that your heart is out and abroad in connection with it? If it be so, it is surely a special time for prayer. There are countries all the world over that need a testimony which none but God can render, but which we, if we are like men that wait for their Lord, may have laid on our hearts to pray for them.

A Letter on Conscience, etc

A Letter on Conscience, etc.

G. V. Wigram.

Christian Friend vol. 16, 1889, p. 24.

My Dear -, What is commonly called a vow (that is, pledging yourself without or with penalties if it is broken) is, in itself, the fruit of self-confidence and energy in the flesh — two things which mark fallen men, and which God abhors.

Conscience is a natural thing, and came in with the fall in Eden; for, till then, all in man was right, and he could not think God had anything against His own unmarred handiwork — which man was. I notice conscience here because with it comes the question of honesty and uprightness, which are of great moment to the Christian. But if conscience is the knowledge which a man has before God, as to God's thoughts of this or of that, the unconverted man has no light of revelation in his soul; and the light which comes in at conversion makes everything manifest. A conscience must be, placed in the light and have the teaching of God ere it can rest satisfied that it knows what is right.

Many men have vowed to commit a sin, and used the vow as the excuse for doing it; and yet had anyone said to them, Dare you say to God, "Thou wouldest that I should commit this murder," or whatever the sin be, they would reply, "Certainly I cannot. Even nature tells me it is sin." If a man vowed to be an apostle, or to convert many people, or not to marry, etc., let him confess his sin, and leave himself in God's hand. He has assumed power to be in himself, and it is not there.

As to the other question, it is I think merely the result of the departure from the truth of the apostles' teaching. Children of God by faith, because ye are sons, God has sent forth the Spirit of adoption to you, crying, Abba, Father.

God puts all in Christ, and makes it ours through faith and by the Spirit; and many want to get up a form of experience  -  a school examination of the believer. The result is, that many who are glibly proclaimers of themselves, boast that they have the Spirit of the Son, must have it because they profess to believe, but remain hard and dogmatic in their spirit; and others who in secret cry, Abba, Father, are made to mourn, because they are told they are not able to prove their having the Spirit of adoption. G. V. W. (1873).

An Answer of G. V. Wigram,

An Answer of G. V. Wigram,

to "Mr. H. Craik's Letter, dated 15th November, 1848."

Publisher: J. K. Campbell.

Notice.

I would engage my reader to consider attentively pages 16, 17, 18, 19, 20, of "Remarks, by J. N. Darby, etc., Oct. 1848," which tract, as I informed Mr. Craik at first, was what awakened my mind to the error of his statements.

The more I ponder Mr. C.'s hypothesis, the more it seems to me untenable: dishonouring to Christ, and destructive of the faith once delivered to the saints. It confounds "humanity" with "the state in which humanity may be;" as if "destroyable by the sword" was part of humanity, instead of being connected with its state.

It supposes that the humanity of the Lord had no perfect relationship to God per se, as being of the obedient one; and it overlooks THE grand difference of the state of Christ's humanity from ours; how it was sui generis, as being united to Godhead, which no one else's humanity ever was.

Mr. Craik's explanation (in his letter to T. M.) is only a fuller exposition of what I had stated in my "Appeal:" only the error is stated a great deal more clearly. In many leading points, it is identical with Mr. Newton's; from whom, I doubt not, it was unconsciously adopted.

So solemn a sin do I think it to attempt to define the person of the Son, that I would assure the reader I have no such thought in view in this paper. Mr. C. having unguardedly made statements calculated to puzzle some and to mislead others (with no such intention) upon matters connected with the foundation of their faith, I have endeavoured to point out the trespass of his statements against the common faith and against common sense.

An Answer

, etc.

My Dear Brother, — I have received the letter you sent me, from three different parts of England. One of the sad ways of Mr. Newton was so to circulate papers as that it was hard to say whether they were public or private. Two or three hundred copies would go out through England, in MS., or a small edition in print, the distribution of which was confided to one or two confidential friends of his own — these not obtainable until an answer was forth-coming, when they were put on sale; which made any printed statement, in the answer, about his mode of publishing, appear to be false. This happened to myself, as to two of his tracts. I was shown two tracts by a friend, — I endeavoured to get these at Plymouth; — they were not sold nor to be had. I noticed this in print, and was told the walls of Plymouth would prove I was mistaken. I am sure I had no claim on Mr. Craik for a copy to be sent to me, but I think it would have been wiser in him for the sake of himself, the Lord, and the Church, to have sent me a copy, as well as the many to whom he did so. However, here the letter to T. M. is, — as something meant to bear upon the church's conscience, it is in the light — and as I have determined to be no party to shooting or stabbing in the dark, I present it in full, as having been sent to me to answer.*

*Part of our vocation as Christians, is perception: "Ye have an unction from the Holy One, and ye know all things"; "He that is spiritual judgeth all things, yet he himself is judged of no man." In judging one's self, as much as in every thing else, we have to discern things that differ: and it is the more difficult in this case, because it is SELF-judgment. Singular phenomena in connexion with this are observable. Thus, a young Christian will, when he is rebuked, take the feeling of mortified pride for conscience toward God, or for zeal against slander. Again, the excessive disgust at a sin in another, will be taken for the conviction that it does not exist; and I have seen the excessive pain produced, rightly produced, in an affectionate heart by a case of excision, mistaken, when the power of self-judgment was weak, for grief at the bad way in which it was supposed to be done, when really it was done quietly and graciously. The decision and unwaveringness of true love, are mistaken for harshness and unrelentingness. It is love alone which will not tolerate evil in an object loved. It was a wise word of Lady P — 's, "No one loves me enough to rebuke me, or enough to point out my faults." And in discipline in the church, I have uniformly observed, that restoration of a sinner from the evil of his ways, and decision in dealing with the evil, go together. If evil is slurred over, the sinner goes on in it, and it spreads; if in known evil, it is dealt with decidedly and firmly, as dangerous to the body of poor sinners whom grace has gathered, and as unworthy of the place into which they are gathered, there is often restoration.

In the present case, I must say my own conscience has its answer, I trust, in the presence of the Lord. The question to me is simply this: — Is neutrality between God and the devil possible? Scripture tells me, "No." H. Craik would say, as unhesitatingly, "No," also. But he does not see that God and the devil are the two parties in this case. Hence his attempt at neutrality. "We have been all naughty children quarrelling — he will not sanction it, or Mr. Newton's being so mercilessly dealt with." [Some such thoughts seem to have led him]. Hence [Satan really being the one who is using Mr. Newton to blaspheme Christ, and subvert the faith] his position; hence too, his failure in doctrine, in statements, utterly unlike himself; and hence the need of pointing these out as indices of the presence of the power of Satan. I avow I do this, as myself "a brand plucked from the burning", always, if I can. And in the present case, I see no other way of hope to save H. Craik himself or to honour Christ, or warn his lambs. Brethren may sit at home and find fault with me — it is an easy task both ways. I would they gave themselves the rather to prayer: or they may speak soft things, and let Satan take his course. I confess I desire to "resist the devil", knowing he shall flee for Christ's name's sake.

Bristol, Wednesday, 15th Nov., 1848.

My Dear Brother, — I have just a few minutes ago received your kind note. Although pressed for time and longing for rest, I would not seem utterly reckless of your brotherly interest, although I much prefer leaving Mr. Wigram's unjust and unprovoked accusation to Him who "judgeth righteously." The consciousness of innocence helps me to leave the cause with Him who is the God of truth and righteousness.

With reference to the reports, as to what I am charged with having said respecting our Lord's humanity, etc. I have to remark:

1. That Mr. W. wrote the tract while living in the neighbourhood of my house, i.e. half an hour's walk from Kingsdown; yet never availed himself of the opportunity of personally inquiring as to the fact of certain expressions [having] been employed by me, or of the connexion in which they were used, or of the meaning intended to be conveyed by them. I ask any godly Christian, Is such conduct according to the law of Christ? Is it right to print and publish reports relative to a brother without inquiry? I press this point; because, if persons do not admit the wrongness of such conduct, [ could not walk with them in Christian fellowship. I should be thankful to have your judgment about this point.

2. That the statement relative to my questioning the soundness of Mr. Darby and his followers, was made at a church meeting in a moment of excitement. That it was at the same meeting confessed as sin before the brethren, and acknowledged as such before God in prayer. I last Monday week appealed to those present at the time the expression was used, whether I had added the words about "shrivelled old man"; and on all sides the answer was "No." Not a creature present heard any such words employed.

3. I inquired about the statement from Miss E. E.,* one of the most zealous and unwearied supporters of Mr. Wigram's party in Bristol, and she declared, that not only had she never heard me employ such an expression, but that she had never even heard the report of it, until she saw it in Mr. Wigram's "Appeal."

(*I leave out the name. — G. V. W.)

4. After this, all I can say is, that I know nothing of having employed the grossly objectionable expression; that it is utterly unlike my habitual way of speaking of our blessed Lord and Saviour; and that the very mode in which the charge is made resembles "shooting in the dark." Mr. W. says he had a letter informing him that I had said so. Who wrote the letter? Did the writer report what he himself heard, or only at second-hand? May not the writer have been misinformed? or, may he not have heard imperfectly, and thus the charge have originated in mistake? I put it to any upright intelligent Christian, whether all these points ought not to have been settled, before the charge of my having said so was published to the world, and reasoned upon as a proof of my having been guilty of heresy and blasphemy?

5. With regard to illustrations, statements, etc. used in discussing questions of difficult solution, it is utterly unfair for parts of conversations to be reported, and these published without inquiry. This way of acting must destroy all brotherly confidence, and introduce all the results of gross misrepresentation. Certain brethren amongst us, in their zeal against Mr. Newton's errors, seemed to me to be in danger of departing from the truth as to the reality of our Lord's humanity. I have ever maintained that He was in all things made like unto his brethren, sin only excepted; that the flesh and blood which he assumed was the flesh and blood of the children; that the physical or chemical properties of his body were the same as ours. In this I see the evidence of his love. That he should stoop so low for our sakes, is that which endears him to our hearts. Certain brethren seemed to me desirous of making out that the flesh of Christ was substantially different from ours. Hence arose the employment of such illustrations as the other expressions alluded to. What I asserted was, that our blessed Lord, having life in himself, could have prolonged his life for ever if he had so chosen. Secondly, that he could not by any possibility die but as the sacrifice for sin; but that he was so truly human* that poison, or the sword piercing his heart, would have destroyed the union between his soul and body, had he not put forth his power to prevent the natural result. If this be denied, it seems to me that the faith of the Catholic Church (in all ages) is repudiated; and the necessary inference would be, that the Blessed One did not take our flesh, but flesh and blood essentially different from ours. I see no irreverence in the asserting that His flesh and blood was really of the same nature with yours and mine, only with this momentous difference, that he was always entirely without sin.

(*I put it to the conscience of the poor saints — whether this sentence is not shocking?

A resurrection body will be truly human; yet not subject to such things.)

6. With regard to Isaiah 53: 2, I have understood the prophet as describing the circumstances of outward meanness and humiliation into which, for our sakes, the Son of God was pleased to come. If you can refer to Mr. Henry's "Commentary" and to Dr. Hawker's on the verse, you will find that both of these eminently godly men understood and applied the expression just as I have done in my letters. If Mr. W. will take the trouble to read the remarks of the above-mentioned commentators, he will be compelled either to take back his charge of heresy and blasphemy against me, or to prefer the same charge against them. I had not seen what they had written, on the passage, until Mr. W.'s monstrous accusation led me to examine them.

7. I assert most explicitly that it was utterly impossible that the Holy One of God could have seen corruption; neither have I said or written any thing to imply the contrary assertion.

In conclusion, I would ask, "Ought Mr. Wigram's conduct in this matter to be allowed to pass unrebuked by those who are associated with him?" If John Darby and the others are really zealous for the truth — which I am disposed to think many of them are — can they allow themselves to pass over such a breach of Christian morality as that of which Mr. W. has been guilty? Every man has a conscience, and is bound to judge of right and wrong. I have found no one capable of defending Mr. W's "Appeal." His own party — at least the best part of them — are ashamed of it. Yet, while they countenance him, not only as a brother, but as a leading teacher, they are responsible for his public walk. I leave my cause with God; but I can have no respect for the consistency of that man who is inflamed with the most fiery zeal against doctrinal errors, but who can coolly allow the most flagrant violation of truth and honesty to pass unrebuked. Either I am righteously accused of heresy and blasphemy, or Mr. Wigram must be dealt with as a false accuser. I am willing to submit the paragraph (pp. 92, 93 of the Letters) to the whole church of Christ, satisfied that no person of sound mind and unprejudiced judgment could possibly fasten upon the very harmless sentences in that paragraph the charge of blasphemy. This is not my matter; I have to deal with God about it. It remains to be seen whether, among those who have laid claim to superior light and purity, such conduct is to be allowed as would not be tolerated even among the moral and respectable portion of those who are living without God in the world.

But I am too weak to write any longer. Exercise of mind, lying awake at night, the difficulty of maintaining a neutral position, the evil effect of these controversies upon the spirit, render me the object of your sympathy. I would not be implicated in Mr. Newton's errors, nor have I sympathy with his teaching; but I dare not reject those whom Christ has received. The opposing party will give us no rest, because we will not yield to these demands, and refuse to hold fellowship with those who are unable to denounce Mr. Newton. I must conclude. Pray for us.

Yours affectionately in the Lord, Henry Craik.

To T. M. (copy.)

On the first paragraph, I cannot but remark, that, though written to an individual, doubtless, it was meant for circulation. How do I know this? As well from internal evidence as from facts; and also because one friend of Mr. Craik's to whom he sent it, wrote me he was told to send copies to some; and very honorably thought it only right that I should have one: and Mr. Craik has sent it elsewhere. The internal evidence of the letter is not like conscious innocency, leaving its case to the Lord; and now as to 1,

Why, when I wrote the tract at Bristol, - "did I never avail myself of the opportunity of personally enquiring as to the fact of certain expressions being employed by Mr. C., or of the connexion in which they were used, or of the meaning intended to be conveyed by them?"*

*I did write to tell Mr. C. that I had written one, and was about to write another, paper condemnatory of his doctrine. I staid in Bristol until after the church meeting in Bethesda, when Mr. C. (as I expected he would) informed the congregation of my coming Appeal, and prepared their minds for it: I staid, thinking he might cite me to appear and prefer my charge before the brethren there.

To this I answer, with sadness of heart, I knew, and had proof unquestionable to my own mind, that Mr. Craik was under a delusion, and had identified himself with a system which makes every one in it to be reckless as to truth. Take Robert Chapman, a truthful man as need to be; what sense or spiritual wisdom would there have been, after my telling him at Bristol, "You are deluded; Satan brought you here to dishonor God, and mislead his sheep, just as you did at Plymouth"; in my asking him for any explanation. Having settled that Mr. Craik was under the Newtonian delusion, it would not have been common sense in me to go to him; neither would it have been common honesty to have asked for evidence, when my judgment was formed; nor common grace, believing he was in a position in which he was tempted to the sin of evasion and deception if asked, to have asked him any questions. It is a very pretty thing for an accused party to be his own judge and jury. The government, in the late trials in Ireland, however, did not ask the arraigned "as to the fact of certain expressions," or as to "the connexion" or "meaning intended to be conveyed." They proved the facts, against the arraigned's wish; showed what connexion the words were used in; and left the words to speak their own meaning. To me this demand of Mr. Craik's is, really, nothing more than special pleading. And observe, it takes for granted, as does his declaration, that brethren must judge my conduct — for he cannot go with those who do not — that we were and are in fellowship as brethren. We were not in outward fellowship at the time; and he knows, I have said I will not go where he is received: not upon any personal pique. He has not injured or wronged me at all. But he is aiding Mr. Newton to corrupt the faith and dishonor Christ. And why were we not in fellowship? Because Mr. Müller and Mr. Craik had resisted every entreaty of every varied kind not to identify themselves with the active partisans of Mr. Newton's heresy, and yet would do so — although their doing so forced out some very godly brethren from Bethesda, who were, at the time I went, breaking bread elsewhere; and with them I broke bread.

Now there were several points connected with the rupture of the brotherly standing, all of which rest their burden at Mr. Craik's and Mr. Müller's door.

1. God having allowed Mr. B. [N.] Newton to be proved a heretic and a blasphemer of Christ, and subverter of the faith, G. Müller and H. Craik would have Bethesda count him a brother, and try to stand neutral. Now where God and Satan are the parties, as in this case, between whom a man seeks to be neutral — it is not hard to say on whose side such will appear.

2. Brethren, not only connected with the past painful controversy, but quiet godly brethren disconnected from these troubles, and from those in Bethesda too, had spoken and written to G. Müller and Craik, again and again, but all in vain. I might name many such.

3. The work of God, the Holy Ghost, in restoring some from the error of their ways, was ascribed to bad motives. Never were men in more trying position than those who, in May last, met us at Bath. And never, perhaps, was the Lord's grace more signally shown toward any, than towards and in them. When all was forgotten, and confidence and love restored among us, Bethesda asserted bad motives had led them to return; and trampled under foot the mercy of God in restoring his people.

4. A mass had been driven out from Bethesda upon this question, and in connection with it appeared the paper of the ten. Now it was this paper which first shut up my mind from present hope as to Bethesda. It showed me that the very same special pleading and want of all conscience which had characterised Newtonism at Plymouth, in its immoral system, had a fast hold of Bethesda.

The letters from Bristol to some eight or ten parties I had seen and felt dissatisfied with. The self-sufficiency and superciliousness, the impeccability and infallibility assumed by George Müller, were really alarming. But there was nothing immoral, that I saw, till this letter of the ten. "Puffed up in a fleshly mind" was all that I saw of evil in the writer's state, until this letter of the ten. The effect of it upon myself and some twenty-five or thirty, from various places, who read it together, seemed uniform. From that hour, I felt the immoral system of Newtonism had Bethesda as its hold. And if I felt this from the internal evidence of the paper — much more did I feel it, when I had sifted some of the things stated as facts in it, and found they were not facts at all. This paper also, entirely in principle, denies the competency of the saints to judge evil, and so denies the very being of the church.

As to No. 2. in Mr. C.'s letter, I may remark: I did not know there had been confession before brethren, and acknowledgment before God, at that meeting by Mr. C. about what Mr. C. has said as to the unsoundness of Mr. D. and followers; nor do I understand now why or what he confessed; because in this same letter, under division five, he again charges some with unsoundness, and has elsewhere. The fact is, he does differ from J. N. D. and myself, and (as I believe) the sound faith which cannot be gainsaid; and therefore we must appear to him unsound.

As to the appeal he made "last Monday week," to those present at the time, as to whether he had used the expression "about shrivelled old man" at the time, does he forget that some sixty or eighty at least have left, Bethesda since that time. And is it not monstrous to appeal to a mass, four and a half months after a tumultuous meeting (when sixty or eighty have left the assembly, and party spirit is now running high), and then to quote it as having any value whatever? The statement was made to me in two letters: — I found the report current in London, and at Bristol; the report about "shrivelled old man." I asked the party from whom it came, and got it confirmed. But all this is really special pleading; for, if Mr. Craik could set aside the having said these words, he cannot deny his having said what is equally bad; that had the Lord taken arsenic he must have died; and he cannot deny the same doctrine stated by himself in his own letter. Neither can he disprove or undo what I found among the poor of Bethesda: the doctrine discussed and held, and attributed to him by the poor of the flock.

I do not understand why Mr. Craik singles out my quotation from my friend's letter.

That letter was not the gravamen of my charge, but a part of Mr. Craik's pastoral letter. While reports pained me, I never should have been free to have noticed them at all, but for the statement in the pastoral letter; and the challenge of the ten upon it. The statement in the pastoral letter was the real question. And why is Mr. Craik to be pained by my searching to see whether he is sound in the faith, when he and his nine fellow-signers, threw down the "Pastoral Letters," as a gauntlet of orthodoxy in the arena of the church of God (as they supposed) in Bethesda, see page 6 and 7 of my appeal. Nothing in the church of God is private. Neither is one part of it exclusive of another. If Bethesda was part of the church of God, I was of it — and its acts are public before God, and His church and the world.

As to the statement quoted from my friend's letter; there are three things objectionable in it. 1st, — it is the language of a mind which feels itself free to pry into the person of the Son, "Whom no one knoweth save the Father only." That Mr. Craik does feel thus free is largely evidenced by his own letter to T. M.; where he states, as to the Lord. "that the physical or chemical properties of his body were the same as ours," etc., etc.

2. The language is disrespectful. By this I mean that language which may fairly suit us in describing what is around us, if we do not want to give it honor, is used of Him who is presented to us as our object of worship; as to whom a worshipful soul will look at nothing, save in the connection with his moral glory, and as it is revealed.

The letter to T. M. contains this evil also, far more largely.

3. What is worst of all, there is quiet assumption that the Lord's humanity was in the same state of broken relationship to God as is ours.* Now this is quite as much assumed by Mr. Craik's own statements, which he cannot deny. Does he deny that he said that if the Lord had taken arsenic he would have died, or his letter to T.M.? But of this more anon.

*Consequently, His humanity was not, of itself, in acceptable relationship to God at all.

Mr. Craik ought (No. 3) to have stated all, not one-third, of what the sister referred to said.

Who wrote the letter? (No .4) A poor man or a poor woman are as credible as a rich; but their shops or character are staked in their statements. I saw enough done to ruin, at Plymouth, those who withstood Mr. Newton; and have seen enough of the same thing in Bethesda. My witnesses told me as having heard it — not second-hand — the writer was not misinformed, etc. I shall not trust myself to express my feelings as to these questions of Mr. C. Let us remove the witness, and introduce Mr. Craik himself to give witness.

"I have ever maintained . . . that the flesh and blood which Christ assumed, was the flesh and blood of the children; that the physical or chemical properties of his body were the same as ours . . . the Lord having life in Himself, could have prolonged his life for ever, if he had so chosen. Secondly, that he could not by any possibility die but as the sacrifice for sin; but that he was so truly human that poison, or the sword piercing his heart, would have destroyed the union between his soul and body, had he not put forth his power to prevent the natural results."

Here the whole doctrine is ten times more objectionably stated than I ever could have said before.

I see no reverence in talking of the physical or chemical properties of the Lord's body.

"The Lord having life in himself, COULD have prolonged his life for ever, if he had so chosen." I understand its being said, "The Lord having life in himself, could have prolonged Paul's life for ever if he had chosen"; because Paul had death in himself, and it required power to counterwork it; but I would not admit it to be said, that, if Adam had not sinned in Eden, God could have prolonged his life for ever; not because I doubt of the competency of God to do so, but because the expression implies uncertainty as to whether or not Adam was in the state of being upheld. Clearly he was. God would have upheld him; and he had no tendency to die before sin entered. Much less can I admit the expression as applied to our Lord, because he was not only 'abiding' as sinless, but impeccable; not only had Satan nothing in him (and certès no power of death); but, being Son of God, necessity of death could not enter from, either below or around. He took it up, as in obedience to God, in fellowship with his Father's counsels — His most perfect act of moral glory. Death was Adam the first's penal disgrace from God; it was Adam the second's distinctive act of moral glory.

When Adam was first set in Eden, he had not immortality essentially in himself; for if he had he would have been God, who only hath immortality. He stood in honored relationship to God however, and the continuity of his abiding in life and blessing, hung upon the unchangeableness of God, who said, "In the day thou eatest thou shalt surely die." He did eat, and this dishonor of the relationship involved to him the loss of the blessing, moral and circumstantial, and entailed death; so has every man, but One, been since. Was this true of the Lord's humanity? Was his moral state such as was Adam's after the fall? Most surely not. Was he in the circumstantial ruin and wretchedness, as one that had forfeited Eden or his own inheritance? Most surely not. Was death entailed on him penally as being a man? Most surely not. Death to every other man was the wages of sin, to him it was the fruit of an obedience which none but himself could render.

The statement reported above to have been made by Mr. Craik, predicates of the Lord's humanity that his body was in the state of subjection to the same contingencies to which ours in fallen humanity are. This is just what Mr. Craik does likewise elsewhere. If he had taken arsenic, he would have died, "he was so truly human that poison, or the sword piercing his heart, would have destroyed the union between his soul and body" . . . . [I intentionally leave out the rest of the sentence, because it is really a false light to mislead].

Now what would be the sense of saying this of unfallen Adam in the Garden of Eden, "If he had taken poison, or the sword had pierced his heart, it would have killed him." It would be simply the proof that the person who said it forgot the presence of God there, pledged in faithfulness to himself to control all things for his obedient creature. It supposes man, fallen and unfallen, in Eden and out of Eden, in an acceptable relationship and not in an acceptable relationship at the same time; and entirely denies the faithfulness of God to Himself in man, innocent and obedient. It looks at man as God in himself; leaves out the all-important question of the Living God's relationship to him being honoured or dishonoured, and what was dependant thereon. I need not say the results of saying it of the Lord are worse. And if you add to Mr. Craik's sentence, as above, the residue of it, "had he not put forth his power to prevent the natural result," you do as bad, or worse. A great deal worse; for, while it seems to suggest a scriptural reason 'why a thing should not be which might have been'; it supposes the Lord was not what He was, under the protective blessing due to his acceptable relationship as a man; and was and was not what He was at the same time. It divides, too, the person of Christ, in a way Scripture never does; and which sickens the godly soul. 1st, it presents his humanity as being, as to relationship, not peculiar to himself alone, but broken like ours; and then, 2ndly, would account for different results by suggesting, that, though his humanity was in itself the same as ours, yet it was not the same as ours, but peculiar to himself alone. Now Godhead in manhood was his and his alone.

The simple truth is, the Spirit of God never leads us in our speculations; and it shows a bad state of soul to be speculating about the person of the Lord — statements thence flowing are always in part erroneous. If we think of Infinite Godhead; of who the only-begotten Son of the Father distinctively is, and what his works in creation and providence; of Him manifest in the flesh in the little babe, youth, and man of sorrow; of the entire dependance and subjection of the life of that Christ who was the seed of the woman; of the marvels connected with His death, resurrection, and glory; surely one must bow one's head and worship, and not speculate.

But what, let me ask, does this (5) teach as to Mr. Craik's thoughts of the Lord's humanity?

Why just this: that it was impossible, but that the Divine glory Christ had in himself as Son, should prevent, as it could always have prevented, the effects of the broken relationship between his human nature and God becoming manifest.

There is much confusion I admit, — the reality of our Lord's humanity — the flesh and blood of the children — physical and chemical properties of our bodies — flesh (not) substantially different from ours — COULD have prolonged his life for ever, if he had so chosen; so truly human that poison, or the sword piercing his heart, would have destroyed the union between his soul and body, had he not put forth his power to prevent the NATURAL result, — flesh and blood really of the same nature as ours: but what is taught is still plain enough; and it is this, that we may not suppose that there was a perfect relationship, unbroken, between the human nature of Christ and God, because the relationship between the human nature of us and God is broken. As though human nature was not the same human nature in Eden and out of Eden. And then the dangerous consequences are guarded against by a division of his person.*

*What scripture presents to us on the subject, seems to me to be this: — Man has a body and soul. As set in Eden, while he owned his dependence by not eating of a certain tree, God upheld him in life, and in moral and circumstantial blessedness. When he assumed independence, and God no longer was in all his thoughts, nor his one end and object, he took and eat — moral evil was his: the sentence of death was over him, and he was forcibly ejected in disgrace from Eden. Of all his posterity these three things were true, save of One: — All were naturally morally dead — under death — exiled from Eden in disgrace. Adam brought the same flesh and blood out of Eden as had been in Eden. Partaker of flesh and blood was the Lord Jesus, He was God manifest in the flesh; but the vacuum of God in Adam, with all its attendant consequences, was not found in Jesus. As man, all was morally perfect; no sentence of death rested, in the nature of things, in Satan's hand from God against Him; neither was He out of Eden, or Heaven either, through disgrace. I cannot divide His person in twain; neither can I speak exactly of what to Him was the result naturally, naturally according to God and His individual perfectness, of what He was as a man. But why not? because it was not true of Him? No: but because a higher glory was His also, for in Him dwelleth all the fulness of the Godhead bodily. The fountain of life was there — in Him. He did not die, like others, because He was a man; but He became a man, that He might die; fulfilled not righteousness as a man, that He might live; but lived as a man, that He might fulfil righteousness. And in all was found, divinely perfect. His perfectness too was found not in what He had power to do — but in his entire self-emptying and subjection. Oh how wondrously deep, yea, eternally, infinitely deep, are the wonders of the death of the Lamb of God! whether looked at in itself, in its connexion with the vindication of the Divine glory against Satan, fallen flesh, and the world; or in its connexion with the rich clusters of grace and glory there found. The open door of grace, whence shall flow glory — the glory of God and the Lamb, till

"All in heaven and earth adoring

Father, Son, and Holy Ghost," etc.

The person of our Lord — Divine Focus of all our light — has (though the object of our adoration) its lessons of instruction for the humble. The question before us is one of the deepest interest in this connexion.

Mr. C.'s hypothesis teaches that the relationship between Christ, as a man and God, was PRACTICALLY MERGED in that he had as Son of God, and thus he had no relationship as a man; so, at least, we are left to suppose. Though this is inconsistent with the rest.

On the other hand, there is clearly error in the way the statement leads us to suppose Christ was exercising His own power of Son for himself, by which his servant character is lost sight of. Now, observe, Christ took his ground quite otherwise (and may I not say, kept upon the contrary ground?) all through his course. In the temptation, recorded at the beginning of His public acts, the ground he took was the opposite of what Mr. C. suggests. Satan himself was the first who tried to divide the person of the Christ into two. In the temptation he brought three dilemmas, in which Divinity and humanity were artfully set in antithesis, as he thought, — severally addressed to the lust of the flesh, the lust of the eye, and the pride of life. The Lord's answer in each case turns upon His assumption of Divine faithfulness to man, if dependant. In grace he turned to the book of Deuteronomy, with its record of the path for the obedience of faith, and cast all upon the question: "Can man fail, if dependant upon God? Man doth not live by bread alone," etc., etc. So through all his course. His power as Son never is put forth; it was held in abeyance; and, as a servant, through grace to us, he cast himself upon the unchangeableness of Divine faithfulness to man, walking in dependance upon God, even amid ruin.

I pray this may be observed. Instead of putting forth power, or pleading that He could do this that, his answer, practically, always was: "I am in the place of dependence, and trust all to God, as faithful servant." In Mr. C.'s statement there is theological error of no little magnitude, viz.: the supposition, that the Lord's sustainment was in the energy of his own Sonship. He had all power course, as ever; that is not the question. But it was all held in abeyance; and, though still full of power, his life as the Christ was a life of dependence and entire subjection. He went not into the wilderness save as led of the Spirit. Morning by morning he opened his ear, and his every word and work was the expression of the perfect servant (though of the Son of God.)*

*This is argued out at some length in a paper called "The Sent One." — Christian Witness, vol. 5.

The connection of this subject with Irvingism and Socinianism is one that makes it familiar to many. Unless we see "the fulness of the Godhead bodily," on the one hand, and "the entirely dependant state" of the man Christ Jesus upon God, on the other, the mind will never be clear from error; nor get, I believe, its proper intelligent rest in atonement.

Observe again, Mr. C. says "he was so truly human, that poison, or the sword piercing his heart, would have destroyed the union between his soul and body, had he not put forth his power to prevent the natural results."

I confess, I repudiate this, and reject it in toto. It contains an entire misapprehension about "What is sin?" Moreover, it is a mere fallacy grown out of confusion of mind as to the distinctive difference of the Lord's humanity and our humanity.*

* See some very valuable remarks on this, in "Remarks by J. N. Darby," (Oct., 1848), pages 16-19.

6. — As to this, I have only to say that here, I believe, is the REAL root of the whole error. I trust H. Craik is indeed a dear child of God, and one, it may be, who has done good service in days past. Many a sweet labour of love of his, and many a sweet word of his about the person and work of Christ I can recall. Alas! of poor Mr. Newton, in a seventeen years' intimacy, I cannot recall one single expression such as I can comfort my heart with — or as enables me to say, "Surely that was the utterance of a poor sinner's heart touched by grace": not one such prayer, sermon, breathing, or thought can I recall. Mr. Newton's supposed mental superiority may have attraction for Mr. Craik, and the many hard questions the former has raised may have given him a place in Mr. C.'s mind. Certainly, in this question Mr. Newton took the lead. And as certainly, Mr. Craik of 1848 is not the same in doctrine as Mr. Craik of 1832-1844. As to this subject, the solution of the whole is found in the first clause (of 5): — "With regard to illustrations, statements, etc., used in discussing questions of difficult solution." The questions at issue are prohibited us in scripture: "No one knoweth the Son, save the Father only." No wonder if, like every one else who endeavours to understand (discuss, is the word) questions about the Lord's person, Mr. C. only makes statements which are in collision with scripture, and offensive to his brethren. And I beg to observe, that Mr. Craik does not confine himself (as I have endeavoured to do) to showing out the inconsistency of statements made with scripture; but goes on to discuss the question, as of understanding, which Scripture presents as "above understanding," though presented to simple faith. As to the common faith, I ought to know it, and how to contend for it: Scripture enjoins me to do so. As to the faith of the catholic church in all ages* being repudiated — I do not like the reference to it; what is called so, has no authority with the man of God, and is constantly only partially correct, and if honoured as such, always misleads the soul.

*As the sanction of the catholic faith is pleaded in defence of an error, I add a word more as to that error:

The fallacy lies in predicating of a whole species, a quality of which belongs only to some individuals of it. This quality flows out of a state, and a state not essential to the species into which, however, some of its members might enter. Into that state, all could not at all times enter; because to some there is, as a property, that which excludes the idea of the accidental quality referred to.

"Man" is the species; — "destroyable by arsenic or the sword" is in the quality. It flows out of the non-perfect sustainment by God of his creature, man, in blessing. It is not a state essential to man; though some, through sin, have entered into, or be in it — a state inconsistent to them, as dependent creatures of God. All could not enter into it — for, as a property, eternal Sonship prevented One; He had power to lay down and take up his life, and none could take it from him in any way. And we, in glory, shall not be able to enter into it, for this mortal shall have put on immortality (flesh and blood shall not inherit the kingdom, and yet men will be there): in both these cases there is a property, which prevents the quality being true: in Eden, ere sin entered, it was not; and in the apostles, for a time, Grace, to show what had entered, prevented its being true. It is a catholic (or universal) opinion, or at least a very, very common one, that "Death is the debt of nature"; but it is a catholic or commonly received error. "Death being the debt of nature", and "death being the debt of fallen nature", are two very different things.

The fallacy referred to above is merely (as plain people speak) saying something of every member of a family which is true only of most of them at some time; for it is not necessarily true of them apart from the question of the state and condition in which they are. Destroyable by arsenic or the sword is true of me now; it was not true of Adam in Eden, and will not be true of me in glory. The simplest mind can see the folly of this mistake, even as the simplest mind can feel spiritual disgust at such things being said of Christ. And that spiritual taste is a safer guide than understanding is plain; because every godly heart is disgusted with certain things, while but few minds can unravel the tangle. Killable by arsenic or the sword is, in logic, an "accident," and a "separable accident" too, to man. It is an "accident," for it may be absent or present, the essence of the species remaining the same; and it is "a separable accident," because it may be separated from an individual. It is not joined to man necessarily (that is, to the whole species, in other words, to every individual man); then it would be a property; but contingently, i.e. to some individuals.

7. — As to Isaiah 53: 2, I must refer to my appeal. Dr. Hawker and M. Henry were good men doubtless. Though they went far beyond their own day, yet they were both defective in many things, and exceedingly erroneous in others. I bless God for the beloved Doctor's personal love to his adorable Lord, and would learn this lesson from his example. I would only add, that nothing shows to me error of soul more than a reference to commentaries (which, however good, can only contain the bearing of the word upon a very tiny part of that to which it applies) to establish a present error, which the commentator never thought of perhaps — to the dishonour of the Lord Jesus, whom the commentator loved; and of His Spirit. Fifty mis-statements in Dr. H.'s book, would not be so bad as one false statement in a scene in which Satan is labouring with all his energy to set up a deep and subtle heresy against the person of Christ, and his salvation among living saints.

8. — In my appeal, I merely followed out the first point; the rest was intentionally not followed out — perhaps it may be as well to resume it, in order that we may see what is implied in Mr. C.'s statement.

As to the conclusion, I again say: — Is this conscious innocency leaving its cause to the Lord? I see a good deal of wounded personal feeling, and nothing, I avow it, like an humbled spirit in Mr. Craik's letter. He will judge every body and every thing, save himself. Misled by Mr. Newton, he has used expressions altogether unlike his own. His pastoral letters are so far not all of a piece. That introduced in 1848, contains some bad statements learned of Mr. N. He has, at Bethesda, so spoken as for it to be a common question among those that know him, as to how far he agrees with Mr. N. and how far not, and how far Mr. N.'s statements ought to be accredited for Mr. C.'s sake. And how comes it that when R. Chapman, G. Müller, and of late Mr. Groves are said to have spoken in Bethesda some hard things against Mr. N.'s doctrines, we never hear of Mr. C. doing so. The sheep have been wounded — scattered, some. The evil has been pointed out — rudely, badly pointed out — Mr. C. is offended; and the man who feels that Christ's person and work, and the lambs, are more worth caring for than Mr. Craik's feelings, or than his own quietness or good name, must be judged by the saints of God, or Mr. Craik will keep no company with them. I do unfeignedly grieve to have grieved Mr. Craik, but Christ and the sheep must be honoured. And if Mr. C. thinks he knows as yet what is "the difficulty of maintaining a neutral position" in this case, I believe he is mistaken.

It is, and I know and feel it is, a solemn thing for such a one as I am — so unintelligent, so prone to mistake and sliding, to appear even to accuse any one — much more one who has been an esteemed fellow-servant, much looked up to. Still, where Christ's honour, the warning of the flock, and the pointing out of Satan's wickedness makes it needful, "is there not a cause?" One must do what one can, to show one is clear and free from voluntary participation in strengthening Satan to dishonour Christ and scatter the sheep. As to myself, I can unfeignedly say it is not on the ground of pretending to be anything, save a poor sinner saved by grace, and having the treasure in an earthen vessel; neither do I it with destruction in my heart, but salvation. God knows whether the three years of warfare with Ebrington-street, or His crowning grace at the close, are most in my heart. And He knows too, whether my heart's desire and prayer to Him is to sink, or to save Bethesda — whether when George Müller and H. Craik are delivered from the evil of their present confederacy for Mr. N., I shall remember one thing against them. As to Bethesda, when pressed by Robert Chapman as to whether I was willing to return there, I said, unhesitatingly, "Yes." Whatever others might say or do, I was willing and ready, and would return. When he asked me what was the condition on which I would return — proposing a number of different things (which it would be unlovely to mention, and which he may have named just as much to search me by, as to ascertain how far his desire of my return could be accomplished) — I said, "Let me be certified, that if Satan is guiding Bethesda, they are willing to allow him to be discovered, and then they will turn him out, and I will be back tonight or tomorrow morning, and with all my might and main I will serve them." If I could have said more, I would have said it. This I said once and again. To share with the feeblest the sorrows of conflict, or the patience of waiting upon God to turn captivity, I was willing: but I could not, with a good conscience to Christ, be where the testimony of men of God to evil, as an existing thing, was trampled under foot. I have no unkind feeling to H. Craik: I thank God I can pray for him heartily.

Dec. 1848. G. V. W.

P.S. — To say — "If a thing, which could only befal a man who was not standing in perfect relationship to God, had befallen a man who was standing in perfect relationship to God" — is ABSURD, and contains the naughty suggestion that God could be unfaithful to Himself, it involves also Mr. N.'s error about the humanity.

If it be said: "No — the supposition (though absurd nonsense) is only made in order that the glory of the One of whom it is supposed, may be seen, viz., that, as Creator and Upholder, He had all power of self-protection and sustainment in Himself, and could put it forth as He pleased;" — I reply, "That also supposes that he had no acceptable relationship as a man; it is foolish and irreverent nonsense; and it presents another form of error. It confounds together the glories and manifestations distinctive to the three titles, "God the Son"; "second Adam, Lord from Heaven"; and "Man of Sorrows." This prepares the way for Mr. N.'s other error as to Deity - that the Church is to be omnipotent, omniscient, and omnipresent.

May we learn more of the wisdom and accuracy of God's own Word; and shun speculation on every subject! On such a subject as this, speculation is perversion. I pray, brethren, to read this in the presence of the Lord; and if, while handling man's perversions (in the hope to show the error of certain statements, derogatory to Christ, and destructive of the foundations), I have myself in any way failed, — may the Lord graciously preserve his own sheep from the wrong, and cause them to reject it at once.

[There is a suggestion that this paper was withdrawn by G. V. Wigram, I would be glad to have proof of this, and of the reason for its withdrawal. L.H.]

God's Dealings with His Children,

God's Dealings with His Children,

Colossians 1: 12-22; Ephesians 1: 3-14.

I should like, beloved in the Lord, to endeavour, as God may enable me, to bring a little before your minds the outline which is given to us in scripture of God's dealings — the revelation of His own glory, and the name of His Son, the Lord Jesus Christ.

With that thought I read the portion out of Colossians, and read it intentionally before reading the portion out of Ephesians. Ephesian truth is much higher than Colossian truth. The truth presented by the apostle was truth that had reached his own soul in a very peculiar way. Man in glory, God-man, called him Saul by name, and revealed Himself to him as One that wanted him — Saul, the persecutor — to become a vessel to carry mercy to earth. The way He was presented to him brought out the union that existed between Him and those Saul was persecuting. "Saul, Saul, why persecutest thou Me?"

The Colossians appear to have heard the truth that, Christ was Head of the family of God, of the saints now put together as His bride. They appear to have heard it, but to have let slip the main part — the Headship.

There is no irritability found in the mode he takes up the subject which gives him occasion to bring out the personal glory of the Lord, as he had not done in Ephesians, as connected with creation and providence, as well as with redemption. Very important, whatever part we take. We who know as individuals the love of the Lord Jesus, ought to have distinctly before our minds the unsearchableness of His person, and that His glories are of the highest character possible. He Himself states it, and says, "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son, will reveal him." Any attempt to analyse, and any feeling of our having comprehended, the Son, is all wrong. The Son has presented the Father and the Father's plans, and it is not ours to comprehend Him by whom they have been presented.

In Colossians we find some amazing glories. He speaks of the Image of the invisible God, the First-born of every creature, pre-eminent there, 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. John states it also. Not one thing was brought into existence but by Him, the Lord Jesus Christ. That shows the pre-eminence. He that brings anything into existence must be above that thing, and indeed also above all things. He adds that they were created not only by Him, but for Him. All were connected with Him. Creation was by the Son acting. All was connected with the manifestation of His divine glory. Again (ver. 17), "He is before all things." He was before all, as He was the only cause of all, and the cause must have priority and superiority to every effect; and he adds, "by him all things consist," or stand together. He holds everything by the hand of His power. The pillars of the earth rest on that Man who was despised, spit upon, and crucified. The One that with such gentle compassion pleaded with Saul of Tarsus, and knocked long at the hearts of many of us, before any hearing was produced in us, before we opened to Him, a stranger as He then was to us, He was the One who upheld everything. He goes beyond the heavens and the earth, and the fruitful seasons. This pre-eminence was His. Then he goes on to speak of redemption, the peculiar place He would hold to one part of the redeemed, "Head of the body, the church; who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence. For it pleased [the Father] that in him should all fulness dwell; and having made peace by the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven."

He is looking forward to that amazing time when there will be a new heaven and a new earth, wherein dwelleth righteousness: all brought by Himself under the power of God the Father, Son, and Holy Ghost, and in heaven above Himself having the church, the bride; on earth having Israel, the nation under government, and then under blessing; and everything that would not be subject, that preferred the thraldom of Satan to God as the God of government and author of salvation, all sent down to the lake of fire, where their worm dieth not, and their fire is not quenched.

Who, from first to last, is the doer of it all? The Son of God, the Man who loved me, and gave Himself for me — the Man who hung between two malefactors on Calvary. Divine power was His: the name of everyone who should be with Him in glory was given to Him by the Father. What sort of person was that? Oh, beloved friends, the light active in the kingdom of creation was displayed in those six thousand years. What a display of power, of tenderness, to those on earth! What an Almighty power that will bring forth out of the dust all those to whom death has been through Him but sleep, and raise them to heavenly glory, and fill the earth with a new race, equal to Him in the glory above, filling all, and for ever, in the new heavens, and the new earth, wherein dwelleth righteousness! What sort of righteousness? Just that which becomes the presence of God.

These poor Colossians had let slip the Headship; they had thoughts of the kingdom, but could not blend kingdom thoughts with Him aright. They had got no landmarks about their standing there. He throws them on the revelation of the Son in heaven, that they might be brought back to think of Him coming from heaven.

There is a remarkable connection between creation, providence, and government, and salvation and redemption. If the glories are quite incommunicable, creation brought in the platform on which all was to be acted, providence upheld it, and kept all in check. Ay, but if there was a plan about Him described there — things in heaven and things in earth to be reconciled — what a different principle comes out when we get to redemption! Creation brings into existence things which are not; in providence the seasons still go on; sin has come in, man is so wicked; in government God is keeping evil in check. Where in creation, in providence, or in government, where is there one word for the ruined soul — one single thing to give a thought of being in the place of reconciliation? There is no word. Where is it found? In the grand purpose of God about the Man on His right hand. This One was to become the Redeemer, and bring man back to God. To be a Saviour and a Deliverer from the power of Satan, from a world of corruption, and deadly principles working in the heart and mind.

When men heard of salvation and redemption, and had the opportunity, they turned their backs on the Redeemer, heaped contumely on the Saviour, and mocked at the thought of One to redeem. One, the only One, in the new heavens and new earth, of whom we can say that He met God's mind all through His course, and never did anything but meet that mind. Not another will have that glory of God; all will be brought there as saved, redeemed, to that new heavens and new earth, as proofs — proofs of what? That He was the One who could reveal the divine glory, that He, having been in the bosom of the Father, knew the divine character, and could bring it to light, and show how the divine glory was displayedthat it was God all alone, whose motive was drawn from His own bosom, and acted according to His own character.

Adam could not say he had given God anything; God gave to him, and he was to give back to God. We do not pay God for His care over us. Why is there the mighty hand of God over the nations? They do not believe it, fools that they are. When Shem came out of the ark, it was said God shall shechinah from the tents of Shem. All the earth is regulated in connection with Israel, and people cannot see it! When lsrael failed, God put the sword into the hands of the Gentiles. All was with reference to the Son of His love, the Lord Jesus Christ, as we have in Ephesians the place brought out in detail. He is Head of the body, the church, and the place and the people who get so connected with Him are shown to us in connection with Christ. Not so only, but in connection with His plans as to the inheritance; and, more than that, we find the point of peculiar interest to the child of God where the counsel stops. Not merely can he look back before the world was, but if I look forward to the new heavens and the new earth, the Lord shows me what the counsel was. There was one Man God delighted to honour, and then God. The plan stops at the present time in this portion in Ephesians.

I should like to look at a thought — it may only be a human thought. If you reject it, I am not offended; if it helps you to see the chain from the time light dawned, I am satisfied. If I take my stand as a man, I think I can trace, from creation down, gradual steps from man set in the garden of Eden, down to the lowest order of creation. But from the highest expression of human perfection to the infinite God there is a chasm between the two. The smallest grain of sand carried by the wind had a nearer relation to myself than I have as a creature to the Almighty, infinite God. When I look to the end of what God is doing, I am astounded. There is the fulness of divine glory in a Man, and in all the height of that glory the perfect Man, and a people in heaven. Heaven was not made for man; the earth hath He given to the sons of men. But a people are quickened by the Holy Ghost, not only so but adopted as children, clothed upon with glorious bodies; and from that down the whole is blended together up to God. I began with the end. All the Father is presented in the Son, God in divine glory, the God-man on that throne, and a company prepared as the bride in the glory; and right down from that, step by step, it gives unity in what is before the divine mind.

Oh, what a place the Man that died on Calvary, that was taken down and laid in the tomb of Joseph of Arimathea — what a place He had in the mind of God the Father! Just look at these verses, where Paul's heart was bursting : "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." No wonder his heart felt warm, and his head full. "All spiritual blessings" — ours through Him, in Him who is the Father of our Lord Jesus Christ. He chose us in Christ before the world was. The mind goes back to the place He had in the bosom of the Father. Just one little word in passing. What do you understand by all spiritual blessings? Have you clear thoughts as to them? Could you sit down and write a list of them, just as of your property in this life you could sit down and give a list? Blessings to Israel — what are they in comparison?

In divine things Scripture alone will not do; it is a matter of communion. If I were to say, Do you know what fellowship with the Father and the Lord Jesus Christ is? Well, people who do know would be likely to express in their faces that they do know fellowship. Do you know what this means — what a blessed thing it is for the Father to have such a Son, and for that Son to have such a Father? To say, lying on your bed at night, There they are up there; how blessed God is with such a Son! what a happy person Christ is to have been the Son of such a Father — the Son who has brought forth all the riches of grace, so that even I, poor stupid I, can read them! The heart looks from one to the other, knowing the relationship, and what the relationship involves, and delighting in it. It is a little taste of the new nature.

It is important to have clear notions, not to put in what is not in scripture; but we want to have the heart brought by the Holy Ghost into that fellowship with the Father and the Son. Look at one passage, and see how the Father does delight in Him (John 17: 26): "And I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them." How that should be enjoyed by the heart! We ought to have clear thoughts as to these blessings. Turn it over before the Lord prayerfully. There is an amazing thing traced out here — love entirely irrespective of good, of merits — the love of the Father choosing people to be in the Son when they were not in existence. They went into sin, and He had to bring them back again. They were to be blameless in love and are so at this present time. He has predestinated us unto the adoption of children by Jesus Christ, the One in whom He sets forth the glory of His grace, wherein He has made us accepted in the Beloved. Go through it all quietly, and see the long list of spiritual blessings traced in this epistle: "He hath abounded toward us in all wisdom and intelligence; having made known unto us the mystery of his will." He would have us to know what is coming, to walk as in the light, not in darkness, the understanding not unfruitful, the heart rejoicing in that word — "accepted in the Beloved." He does not rest much in type and shadow on the humiliation side, but gets to where He is sitting as the rock, once smitten on Calvary, whence the water of life is flowing in blessing.

In verse 19 there is a subdivision. The working of His mighty power toward us is according to the power which He wrought in Christ when He raised Him from the dead. The Lord had gone under death for our sakes, and the mighty power of God came out this way. He took life again. He had power to take it again. He is the Resurrection and the Life. Ah! there is no resurrection like His. Not only has He power to search the dust of the earth, and to raise all that sleep in Him, but He took life Himself. The whole plan comes out. He passed through the toil of redemption, and said, "It is finished," that at His name every knee should bow. He is made head over all to the church, which is His body, the fulness of Him that filleth all in all. It is of vital importance to you, if you are Christians, His being there, and to know the glory that is put upon Him, and your connection with Him. Oh, what a truth it is! The very Man that looked to Israel to be thirty-four or thirty-five years of age, that very Man that Peter bandied words with and gainsaid, that Man is sitting on the throne of God at this present time. Well, you may say, I do not believe it, never heard of it; but when you did not believe it, He was there. Well, how blessed! I know He is there. Perhaps this was my last thought of Him at night. When I am asleep, it is just as true. If I should follow Him through death and give up my spirit to-night, He is there, a living Person, watching the progress of death, and enabling me to make death an act, and give up my life. He is there! He is on the throne!

Then there is the exceeding greatness of His mighty power to us-ward who believe. Has He brought you in any way by that power? Brought you where? Into a circle in which you never were in nature, where all things of nature are spread about, and you have living connection with the Person that is there, to whom all belongs. How came you to have those thoughts you have about God? How came you to know that a Man has been there for eighteen hundred years and more? How came you to know it, and to say, No wonder? Surely He is in His right place there now. He came forth out of the divine glory, and has returned there. How came you to know it, and to know that He has union of life with you down here, through the mighty power that raised Him, and brought you into fellowship with Him?

There are two things in connection with this, the two, great questions of the day: first, as to the church; second, as to the testimony of God going forth. One of the questions of the day is the church, where infidelity does not rule to the humiliation of those that do. When God has written a book which is the greatest wonder, the man who does not believe it is blind and besotted and a fool. He cannot see anything in it! Yet compare the internal evidence with any other book in the world.

You think it strange that I look on that as the word of God. When, where, was such a God ever pictured as when man turned his back on Him? He sent His Son to take the penalty due to the sinner. It puts me down, as it exalts God, and you want to persuade me that the volumes of false religions are on a par with it! . . . . He has brought us out of the pit, and given us life and capacity to understand the things of God.

Is it that the roll of the chart has got the cord fastened that you cannot unroll it farther? We have to wait in patience with Him, not only for Him. He is waiting. — For what? He has a church here. What church? One which is created by God in Christ Jesus. Had it no works? None whatever. If it is the church, it is created unto good works, and these, mark, God has before ordained that we should walk in them. Are there no works to which you are created? Is there no Abba's love to be waited on — no Christ to mind? The One that is watching you, you watch. The One who died for you, who lives for you — have you not got to live for Him? In great things? No, in little details. To eat to Him, to drink to Him, to sleep and wake, to Him. How that ennobles the whole course of a Christian! When I go to rest, will the eye of Christ be on me? In the morning, when I start up, is it with Christ — to live to Christ? How can I? You are one spirit with Him.

I hear a good deal about testimony. I am uncommonly thankful when the gospel sounds out; God knows how I pray that it may sound out in a way it has not sounded yet; but what I desire is testimony of life. We want living to Christ — this will make the heart yearn for the sinner that does not know Christ. As time goes on, we shall find that what strikes the consciences and minds of men most is life, divine life, led by a man consistently. Let me put that into form. One might have said to Timothy or Titus, or any companion of Paul, I heard a letter read from Paul; he said, To me to live is Christ. Does he really mean it? Ah, they might say, we wish you know him: the life always goes beyond the description of it: he looked like it, acted it, did not need to say it; he was living to Christ, having all his springs in Him, in all circumstances; and Timothy would say, If you only knew him, you would not ask if he meant it: his conduct goes beyond it.

I am not prepared to say that all my life is Christ. People often say thus. In Paul, what was practically true went beyond the expression. There is a man who is one spirit with the Lord — a life that takes advantage of circumstances, yet above them.

Death is Ours

Death is Ours.

G. V. Wigram.

CBA11,292

Morrish

"All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." (1 Cor. 3: 22, 23.)

A friend lately used to me this expression, "Death is a terrible monster. I hate it." My soul replied, "What and where should I be, but for that terrible monster of your hate?" Death is mine in the highest sense; not merely in the lower sense, that, as it is appointed unto men once to die, I may have to die; but, in the highest sense, death is mine; for death itself, in the divine use of it — in the way God has used it, has been, and is marvellously mine, my own: my boast and my song.

And to what can I turn first, when speaking on this subject, so well as to the blessed Lord's death? — "The Lord's death" (1 Cor. 11: 26); "the death of God's Son" (Rom. 5: 10); the death of "the Prince of Life" (Acts 3: 15), are expressions that may well usher in the wondrous roll. "I am the Resurrection and the Life," said the Lord. But He could not in His own Person be the Resurrection without death first; nor, according to divine counsels, was He to, take openly the place of being the Life, the last Adam the life-giving Spirit (1 Cor. 15), without first dying. "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.) "Therefore doth my Father love me, because I lay down my life, that I might take it again. No one taketh it from me; but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." (John 10: 17, 18.) And all through His course He could say, "I have a baptism to be baptised with and how am I straitened till it be accomplished?" (Luke 12: 50.) For the goal of His course who had come, as Son of God, down from the divine glory as displayed in heaven above, to become the Son of man here on earth, was "death, even the death of the cross." (Phil. 2: 9.) Marvel of marvels, and wonder inexplicable to human reason! The Son of God — He who created all things, and upheld all things — the appointed judge of quick and dead, was, as Son of man, crucified through weakness! (2 Cor. 13: 4.) And never did His divine glory shine out more brightly than then. A creature, however high, has no right to leave the sphere assigned to it — its own proper sphere. The Son of God had no such restraint upon Him. He had the right to be worshipped in the heavens, and the right, if He would, to be hanged as the Son of man on the cross. Creature-glory consists in honour put upon it. Divine glory showed itself here in His divesting Himself of all external glory as attached to sphere or place, emptying Himself that He might show the perfect expression of sympathy with His Father's mind. He was one counsel with Him. He would show it in death, the death of the cross. And death, the wages of sin to Adam the first, was, in the case of the last Adam, the Son's payment (in love, how free) of tribute to divine counsels the expression of the perfect sympathy of the Son of God as Son of man with the Father's vindication of His own character against the world and Satan, and the whole fallen human race. That cross on Calvary issuing hereafter in the all-pervading glory of the Lamb that was slain, alive and at God's right hand — shows (blessed Lord!) death, death in its most awfully magnified expression, even Thy death, to be mine, my very own — my boast, my glory. If none other claim it, yet do I: monstrous, but not terrible; nor to be hated, for it was Thy death.

Secondly. — But I must remark, further, that it was thus the glory of God, as the God of Resurrection, was brought out to light. Eden, with man in innocency, proclaimed the eternal power and godhead; and after the Deluge, in the Rainbow Covenant, the sign of the long-suffering patience of God to a world in wickedness came out to light. But Eden and Innocency I have lost; and mercies to me as a sinner in time will not answer the question of sin, nor save me from the wrath to come. But the death of the Lord Jesus was the lowly portal through which flowed forth the light of the glory of God as the God of Resurrection, and of a Resurrection from among the dead. First, He that died became Lord of All, in the wide universe; and should sit upon the throne judging, in God's own proper eternity, all men, raised again, at the general resurrection. That glory is certainly His as Son of man. "For the hour is coming in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good unto the resurrection of life; and they that have done evil, unto the resurrection of judgment." (John 5: 28, 29.) Awful thought, to be brought up by the irresistible power of the Lord to answer for all deeds and thoughts done in the body, in this life. But, secondly, blessed be God, if the light of the great white throne is seen, we know also that there is, in Him who will sit thereon and judge, also a first resurrection. "Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." "The hour is coming, and now is, when the dead [morally dead in trespasses and sins] shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself!" (Vers. 24-26.) Save as a result of His death, it never could have been written: "As it is appointed unto men once to die, but after this, the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation" (Heb. 9: 27, 28); and the unfolded results, in circumstances, of that lowly death, are the new heavens and the new earth, wherein dwelleth righteousness — for which we, according to His promise, wait. (2 Peter 3: 13.)

God raised up Jesus our Lord from the dead. (Rom. 4: 24.) "By him we believe in God, that raised him up from the dead, and gave him glory, that our faith and hope might be in God." (1 Peter 1: 21.) Oh what should I be, or where should I be, as to salvation, as to trust for present deliverance, as to hope, if the glory of God, as the God of Resurrection, had not been brought out to light? and how has it been brought forth to light, but by the resurrection of the Lord Jesus Christ from among the dead? The fruits of His death, how precious!

Thirdly. — But not only is there light, the light of Life, found in His death; but, more than that, this light so found is a light in which all the dark things get exposed, their true character discovered, their power neutralised; Satan, the world, man, all are made manifest by the death of the Lord Jesus; and their power set aside, too, to faith. It was thus Satan was met, nullified, and his power set aside. "Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil; and deliver them who, through fear of death, were all their life-time subject to bondage." (Heb. 2: 14, 15.)

It was His death to which the Lord referred when He said, "Now shall the Prince of this world be cast out." (John 12: 31.) And this world has its judgment in that same death, "Now is the judgment of this world" — judgment made good in the blessing, too, of the believer, as Paul said, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world." (Gal. 6: 14.) It is there, too, that flesh, with the life that is in the blood, gets its measure and true stamp. When He gave up His life a ransom for us, He showed the perfection of flesh and the vileness of flesh in one and the same act. In Himself, He was holy, harmless, undefiled, separate from sin. Justice could find nothing in Him to find fault with; He was the only One that could not justly be forsaken, on account of what He Himself was. In Him all was perfect. He could not bear our sins in His own body on the tree. But in that which He underwent on the cross, in death, there was the expression, from men who did it, of their being at enmity with God and under the power of Satan, and also, in the forsaking of Him by God at the same time, there was God's measured estimate of our sin. The just One — Substitute for the many unjust — took the cup of wrath at the Father's hands; and, in crying out, "My God, My God! why hast thou forsaken me?" gave the true measure, divinely full and perfect, of what fallen man is in the estimate of God. With mine eye on Him, I cannot say, "Death is a terrible monster. I hate it." His death — death in the fullest expression of it — death as He only could present it, is most precious and marvellous. God is a God of wonders. And to wonder at Him well becomes a creature in His presence. I wonder at Him; yea, am lost in wonder, when I think of death, the Lord's death; open cleft through which all the glory of the God of Resurrection has poured; has streamed down upon flesh, the world, and Satan, and made me, even me, to be able to say, "Out of the eater came forth meat, and out of the strong came forth sweetness."

Fourthly. — But if the spring-tide of death (death in itself) there, where it is worst, and has told forth its awful power, between God and the Son of man as the Substitute, told its tale in a way that leaves the believer blessed in the hearing of it, yet conscious that there is an eternal, a divine height and depth in the subject which passeth all understanding; what shall we say as to the waves or the ripples of death? Surely faith says "In all things more than conquerors, through him that loved us." (Rom. 8: 37.) I am Christ's and Christ is God's. Sheltered in the Rock that was smitten, the dark shadow of death is not to rest upon me, upon my conscience, upon my thoughts:

Christ died! then I am clean

"Not a spot within."

God's mercy and love

"Not a cloud above."

'Tis the spirit, through faith, thus triumphs o'er sin;

"Not a cloud above. Not a spot within."

The Son, now upon the Father's throne, in the glory which He had with Him before the world was — eternal, without beginning — has made me, through His death, as free from all the guilt that did rest upon me, as He Himself was always personally free from guilt. God had never anything against Him. He has now, through that death, nothing against me. He always found His good pleasure in the Son of His love. Wondrous, but true; He, even now, finds His good pleasure in me in that Christ. I count myself His purchase; put apart by Him for His own glory. He took occasion of the circumstances of the fall to bring out the compassion and mercy and grace of God; and showed amid the ruins of the first creation, His own competency to deal with God about the question of sin and Satan; of the fallen world and of man. His work of humiliation is ended; but how does it all tell of His personal competency to meet every question.

Gone on high now, He uses our position, in the wilderness that lies between an Egyptian world of bondage and the glory, as the occasion to teach us Himself and to teach us our own selves, too. And shortly, when it is glory come, He will Himself put the finishing touch to the work, and show out the faithfulness of His love to the people of His choice; and this He will do at least a thousand years before the new creation shall be put forth as the expression of His competency to finish that which He takes in hand. And to what am I set aside, individually, but to be an occasion in which, according to divine wisdom, the personal glories of the Son as being the Resurrection and the Life are to find their expression. He has given me life, eternal life, a life which He Himself is, as He is, in resurrection and ascension-glory. If, ere He rises up from the Father's right hand, He call me, I die; but I know that the "I die" means only "to all that is mortal," to all that is corruptible down here, that I cease for ever, according to God, to have connection with any such things as mortality or corruptibility; and, absent from the body, am present with the Lord — there to await with Himself that time when He shall put forth His glory as the resurrection — openly put it forth, and my body shall then rise a glorified body to meet Him in the air. If He calls me not until He has risen up, then I shall never see separation of body and soul at all, but His life-giving power, which has already given to my soul a life, in the power of which I could cast off a body of death, shall fill all up with life, and push mortality and corruptibility out of my body, without its ever being separated from the already life-possessed soul. But is absence from pilgrim scenes and from a body of sin — if changed for presence with the Lord, and being "at home" — is this death? Unbelief speaks oft as if it were so; just as if the new place Christ has opened, in which it is far better to be, so far as we are concerned, were little; as though the curtained character of the intermediate state of which Hezekiah spake (Isa. 38.) still continued, now that life and immortality have been brought to light through the gospel. With a conscience set free by faith in a risen and ascended Lord, and with the flow of joy which the ungrieved Spirit of God gives to a heavenly man who is a Son of God, what is the fever of disease? what the clammy feel of the body when its life is flickering in the socket? — the eternal life within centering the heart and mind the meanwhile upon the Person of the Lord Jesus Christ Himself on high. Yes; but there is a coffin before us, and there rests the body of an aged and devoted saint, happy in the Lord among us, and full of love to His saints, and now gone! Aye, but gone whither? To the Lord Jesus. Is He not worthy to have His saints with Him? Has He, think you, forestalled God's counsel in calling this one "home," home to Himself — Himself the "home?" Not so. The words "if ye loved me, ye would rejoice, because I said, I go to the Father, for the Father is greater than I," may be quoted here as true in this case also. Or have we no love for those that go; no love save for our own selves; no willingness to see them blessed, if their blessing cost us any privation? It is vile, wretched selfishness, which forgets God's joy and Christ's joy in welcoming to His presence a soul that leaves us which hinders, too, our thinking of its great gain, and keeps us absorbed with our own selves and our loss. Well may you who thus, full of your own selves, forget God and Christ and the friends you profess to have loved — well may you be indignant against your own selfishness and your own narrow-hearted love of self. But there is a jealousy of love in God. He wills that your hearts should know the sufficiency of Christ to satisfy you amid all the writhings experienced in the wilderness. He wills, in that jealousy of love, that you should think of Him to whom He has espoused you, and of His joy over those that sleep in Him; and that you should learn how to think and feel according to that sphere in which Christ is now as its very centre.

What can I tell you about the blessedness of the departed? I can only answer this by another question: What do you know of the attractiveness of Christ; of the blessedness of being with the Lord? For if self and selfishness fill you, why, then, they find their aliment in this world; and if you are full of yourself, of your likes and dislikes, your gains and losses, you will not profit much from the doctrine of the blessedness of those absent from the body and present with the Lord. It does not suit you in your selfishness, and you may not like to be challenged as to whether you find more attractiveness in Christ than in all else. "This day thou shalt be with me in Paradise," was the Lord's blessed word to the converted thief. What did the poor thief know of Paradise, or its blessedness? Probably nothing at all. But he had just made a new friend in One whose fellow there was not to be found. Faith had revealed to him the open and attracting heart of the blessed Lord. His faith had opened the thief's heart to holiness and to confession, and to trust in His judge, and had drawn into it the sweetness of the promises of inseparableness from that Saviour — "Verily, I say unto thee, today shalt thou be with me in Paradise." (Luke. 23: 45.) "With Him," that was enough. "Absent from the body, and present [at home] with the Lord." (2 Cor. 5: 3), was the far better which Paul knew as to the state of a departed saint. Aye, and of the glory; what description comes up to it, like that, "And so shall we ever be with the Lord." (1 Thess. 4: 17.) But this throws us upon the question of the measure of our knowledge and appreciation of our Lord Jesus Christ? Those who know and make much of Him will find much in the thought of being with Him. They have His Spirit, and they walk in it; and to Him there is for a saint nothing like "presence with the Lord." If self rules in us, we must have circumstances and details, so as to be able to pick up what suits man when thinking of himself and his circumstances.

But, if you love a saint that has just gone on high, like Stephen, let the thought of the joy of the one you love who did appreciate the Lord's presence and the taste of it, have some small place in your heart and mind. Happy now is that one in the realised presence of the Lord. If you loved, let the present blessedness of that one you loved, now in the presence of the Lord, counterbalance your sense of your own loss, your own bereavement. It is a little while, it may be a very, very little while, ere the Lord shall rise up. If He did so now, that body would not be interred, but rise to life and glory, and you should be changed and mount up together in the air, and so be for ever with the Lord. When we meet the Lord, we shall know Him, though we never saw Him before. No mistake. In God's presence no second person can ever be mistaken for Him. He will know all His around Him in that day, and they will know one another.

There is a monstrous abortion of unbelief in many minds now, that because earthly ties and relationships cease in heaven, persons will not be known, or our mutual interest not sustained. The stupid folly of the thought is superficial. I know and love and am known and loved by many who were once either my masters or my servants upon earth; the relationship has passed, but thank God not the mutual love and esteem which our hearts formed in it. A child, when married, ceases to be a child in the parent's house; he or she is, according to God, absolved from the tie, but the love and interest go on. Or does a married daughter cease to be loved because she has taken headship under another, and has not the tie and responsibility of a child in the house? In divorce, would the pain and agony of the past relationship cease to a loving heart because God had pronounced the tie of man and wife to have been broken? Paul's former tie with the Thessalonians may cease; but not his love of them, or theirs of him, as formed when both were on earth. They will be round him in the glory, his joy, a crown of rejoicing. "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?" (1 Thess. 2: 19.) See also the expression: "Sorrow not, even as others which have no hope." (1 Thess. 4: 13.) The condition of those who cannot see this is carnal; occupied with themselves and circumstances, they cannot see afar off, they cannot enter into the Lord's joys and grace.

There is but one thing more that I would add. It may be said to me by some: "According to you, as it seems to us, Death is then nothing." To this I would reply: Not so, by any means. Let death be what it may, Christ is, more; and He makes the dark to be light, and the bitter to be sweet. One that is in Christ, and such a one only, can say: "In all things more than conquerors through him that loved us."' Such a one only can say: "O death, where is thy sting? O grave, where is thy victory?" Death in man was the fruit of sin; in death of the body there was an awful expression of how sin had brought in destructive ruin upon the body of man, and it then pointed on to that second death, "where the worm dieth not, and where their fire is not quenched." If the Son of God, as Son of man, has met the difficulties of the predicament in which man as a sinner was, He, in meeting, and bearing in Himself the judgment due to the sinner, did not, He could not, morally or judicially, make nothing of sin. On the contrary, when He bare the judgment due to our sins on the cross, there was plainly shown that the wages of sin are far more awful, as I judge, than man ever thought, or ever can know, or show them to be, even in the final casting of the sinner out of God's presence into the lake of fire and brimstone, prepared for the devil and his angels. The cross of Christ proved that there could be no inter-communion, even between the Son of man, faithful in His service, and God — no light from God given to Him, whilst He held the place of being the sinner's substitute. He cried out: "My God, my God! why hast thou forsaken me?" But He overcame, though having to lay down His life in the pathway of victory. None of the judgment of sin remains to be poured out on the soul of one that believes in Christ Jesus. His judgment was our deliverance; but if delivered, we are not as yet, as we well know, exempt from bodies of sin and of death. Now we bear about in the body, however, the dying of the Lord Jesus, that the life also of Jesus might be manifest in our body; and, if called to depart and leave the body, the Lord can show Himself to His people as He did to Stephen. And come what may, to depart is far better; it is to be absent from the body and at home with the Lord, and to be assimilated in experience to any part of our Lord's course here below, so far as a saved disciple can be, is not strange, though blessed. Now we believe that Jesus died, as well as that He rose again. If I look upon His death as connected with the bearing of the wrath due to me, I say that is finished; and faith in me shuts out the thought of my ever tasting it. In that sense, I shall never taste death. If I look upon His death as His act of ceasing to dwell among men down here on earth, in a body that could die, the hour was one of deliverance to Him, and why is it not to be so, through Him, to me?

[Another copy (CBA12095), published by E. E. Crocker, has A.P.C. here, although it has 'By G.V.W.' on the Title Page.]

14: 3: 64.

'"Tis not

So much as e'en the lifting of a latch -

Only a step into the open air

Out of a tent already luminous

With light that shines through its transparent walls."

________

Lord! who can pay the mighty debt

Of love so rich as Thine!

Love — which surpasseth finding out,

Unspeakable, divine?

POETRY.

Can the jewel e'er regret

Her rock-bound prison home — when set

In gold and brilliants richly met?

Such our love's jewel! rich and bright

In heaven's fair setting; in His light,

Who fashion'd it for His own sight.

The tie He wove from nature's loom

Hath link'd us in that training room

Where links are forged that mock the tomb.

Yes! links of gold without alloy

Which time nor death can e'er destroy:

From Him, our life, our common joy.

What music in that holy sphere,

Like that which had its key-note here;

Which, 'mid earth's din, beat soft and clear?

And such was ours — such will it be,

Eternal music! For 'tis He

Whose master-hand hath set the key.

From "The Widow's Mite."

Notes of Three Lectures

Notes of Three Lectures.

G. V. Wigram.

Delivered in Georgetown, Demarara, March, 1873.

Publishers: George Cooper, George Morrish.

Lecture 1.

God makes everything of the Lord Jesus Christ, and nothing of the creature. In the work of the Lord Jesus on the cross, He was everything. I have got to be practically consistent with the place in which I am set; to walk down here as Jesus Christ walked; the future glory of the Lord before us and our glory with Him. For thirty-three and a half years He was the Man of Sorrows; nearly two thousand years He has been the Man of Patience at God's right hand. Soon He will come forth as the king, "anointed with the oil of gladness above his fellows." He comes first to change His own. The Lord Jesus in his Father's house, ourselves with Him there! To think of being surrounded with a company innumerable to man! Of what immense importance is my walk down here; it should be in thorough consistency with the two great points — forgiveness of sins and righteousness: the heavenly glory and the whole history of the period of suffering.

I thought it might be well this evening to give an outline from different Scriptures. There is God's corn of wheat in death, through whom all blessings come. What can I say from Scripture for certain, concerning the plan of God? Of course all Scripture is certain. First, in 2 Peter 3: 7, "the heavens and the earth reserved unto fire," in the 13th verse we get His promise of "a new heaven and a new earth wherein dwelleth righteousness." People imagine "the great white throne" will be the general judgment. That would make it the principal act of Christ! Salvation and redemption are the main points. When does the making of that new heaven and earth take place? In Revelation 21: 1-7, he goes on to show the final state. Behold the tabernacle of God with men and He will dwell with them! When the Lord Jesus spoke of a Tabernacle, it was on the earth (John 14). In the verses from the 1st and 7th, it is as God, He dwells among them. When the work of redemption and restoration is completed, He takes up His title as God, all in all. In John 17 Jesus speaks of glory, but it is "I in them and thou in me." The tabernacle is where God and the Lamb dwell. What is the state of things immediately preceding this? Is there any Scripture giving a direct answer? In 1 Cor. 15: 24, 26, "then the end, when he shall have delivered up the kingdom to God even the Father," we get the last Adam a life-giving spirit. In Romans 11 we read He will be known as the God of cutting off, Paul looked forward to it — there has not been the continuing in God's goodness. We see that Israel as a whole shall know the Lord! Stephen's history and testimony tell us of the bright state of things at the beginning. Also Acts 11, John 1, and Cor. 10, we find the things that have happened to Israel presented as types and warnings to us. The Jews kept so carefully the books that speak of the Messiah, although they did not as a nation receive Him, only He took one of a family or two of a city. Why have nominal and even real Christians taken for granted that mercy will for ever abide with the Gentiles? because the Lord turned away from the Jews. Now there is neither Jew nor Gentile. Babylon comes in in the course of the history of Christianity. See also the seven churches in Asia. If Christ were the king of Israel, He could not be reigning in the present state of things! The Church and the Jewish order could not go on together. I find the Lord is about to bring in the Sabbath. He gathered all who have been with Him, to be with Him in glory. There is also mercy for Israel, when the day of mercy comes; forgiveness of all sin. The reign of Christ is spoken of as following: Resurrection; Every knee shall bow to Him; all shall know the power of that Jesus crucified; Satan will have been put down before; Death, as an enemy, he will be destroyed. People forget that Christ's kingdom is a Mediatorial kingdom.

There will be then no need of a mediator. All foes will be put down; that connects this with Rev. 20. Death and Hades cast into the lake of fire. The devil that deceived had already been cast into the lake of fire; then the great white throne set up. Do things go on in the state we are in up to that time? Some assume that they do; that is to be ignorant of the word of God. At the time of Pentecost we see Him sitting at the right hand of God, a Prince and a Saviour. Is that to continue for ever? Did He not say "ye shall see me no more till ye shall say Blessed is he that cometh in the name of the Lord?" Himself gathers Israel. Our own apostle Paul has been setting forth there is no one truly righteous but the Righteous One. The Lord, when He leaves His present place at the right hand of God, puts forth His power to raise His present suffering saints.

Then he turns to Israel. He is "Jehovah Shammah," and reigns for a time there. The distinction between the Old and New Testament Scriptures is not sufficiently considered by christians. God gives no account of His matters; because He is God, He acts as God. There had always been to His mind the last Adam as well as the first: the great truth of God manifest in the flesh. When Peter was putting before the Jews their great sin, that with wicked hands they had crucified Him, he spoke of God's counsels and foreknowledge. "Ye men of Israel, hear these words," etc. The actions from God were perfect. God had deep counsels — "He made him to be sin who had no sin." Turn to Ephesians, not to the ground of Malachi. God had chosen a people. He had a most magnificent history of this Man, His own beloved Son; this was that Jesus who went about doing good. The Church is the antitype of Eve in the Garden of Eden. Christ — He loved the Church, He gave Himself for her. From the raw bone taken out of Adam, the Lord God formed a most beautiful object; the woman was an exceedingly lovely companion for him. People ask, how can Christ want a company? He wants them for Himself; God wants them for His Son. God had compassion in His bosom, but none understood it. If God had not chosen a company, the great work of redemption would have been smothered. The work of creation was beautiful: beautiful trees, fruits, rivers, etc. Seven days a creature may have stood in his perfect beauty, and then the creation marred and spoiled! Compare the highest man or creature with God, the distance is infinite. Before this earth was occupied by man there may have been existence on it. A little insect in the water, how very inferior to me! It is only the distance from a creature to creature, a little tiny insect that had a beginning; but what is that compared with the distance between God and man! God never can act contrary to His own character. What is the centre of this heavenly system in the wide universe of God? It is guess as to it on the part of man. All to be the property of the Son of God — the last Man — the second Adam — the life-giving Spirit. That He should become a man, the highest wonder! A denial of the right of Israel was the cross: the highest wonder of God read in the great work of redemption! It is not the garden of Eden spoiled only, but the fall of Adam. Satan watched occasion to take advantage of the weakness of the woman. Then the Lord God took up the controversy between man and Satan. After this all flesh corrupted its way on the earth. Then came the deluge, and Noah, the man of rest, a type of Christ, becomes the deliverer and head.

Afterwards people turn to idolatry, and Abraham is called out. One sees in Abraham's seed the Lord Jesus Christ to be a Redeemer for earth and for heaven. What about the law given to His people in Mount Sinai? The ordinance good, but not suitable for me as a sinner. Draw nigh to God, as a sinner, could not have been said, had not Christ gone as a man into heaven. He sends light about heaven when the Holy Ghost was sent down. When the Lord has gathered all those who are set apart by the blood of Christ, He will come forth and take them into His Father's house. "By one offering he hath perfected for ever them that are sanctified," or set apart by the blood, is a truth not sufficiently considered by christians. After the church is with Him He will then deal with Israel; the nations will come into judgment to make way for the blessing of His people Israel. John's work is brought to a close. We have the testimony by Daniel. Daniel means "judgment of God" — the name is significant. God said that Israel should be the head of' all the nations, but if disobedient the tail; and what has come to pass is His own work. Babylon had power over them, then the Medes and others, all keeping Israel down. The book ends with Daniel standing in his lot at the end of the days. Christ will have a kingdom set up, not entirely a spiritual one, but where people can be put to death for sin.

My thought was to give an outline of what God will do with this Man Christ Jesus. But God had tried man, Jew and Gentile, in various ways, till they met together in their sins at the cross. The ten tribes, no one knew where to find them. Two tribes of Judah and Benjamin cut up into small bits. Four Tetrarchies abounding with lepers, demons, and diseases of various kinds. They have been led on and are now blinded by Satan. God has been manifested in the flesh, for the purpose of destroying the works of the devil. People say, How can God want to have any with Him? The Paradise of God is where redemption tells its tale. Does He not want poor sinners, can any one say? Look at Saul, the one who was rejecting the testimony of Stephen, and putting saints to death. He can say, this is the one I plucked as a brand from the burning. He has toiled, laboured, and suffered, for He knew His Father's mind. His name is Jesus. There is that which is beautiful in Christ's life and character. A beautiful Bridegroom! The bride one in spirit, not in the flesh. There is the love of God; His purpose that goes back to before the foundation of the world. Not a word in the garden of Eden about the last Adam. Failure has come in, everything has failed but God and his purposes. The Lord deals in patience and gives warning. He told Israel what would be, and it came to pass. He has told christians what will be. Can I say that people of God are delivered from selfishness and live like christians at Pentecost? Can I say that christians are now like unto men that wait for their Lord? Certainly not. There will then be judgment on the failure. Take up Daniel, the earthly side of it, it is failure and judgment; those kingdoms are to be followed by a kingdom supplanting them, which is to stand for ever.

Lecture 2.

The Scripture is clear that from the beginning God has made Israel the centre of government in the earth. These great kingdoms, in number four, were raised up — through the unfaithfulness of Israel — to be their oppressors till the time when God shall put them all down. On the one hand God showed to the great Assyrian Monarch there were to be four kingdoms destined to be smashed by the falling of a stone — by the second coming of the Messiah. In a different scene, when Joseph was called upon to interpret Pharaoh's dream, he said "And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God." He has given the subject in two different forms; one for Nebuchadnezzar — so suitable to his ideas of greatness, and the other to grieve and instruct the heart of His servant Daniel. It is well to consider how he — Daniel — got into that place of honour. He kept himself pure when they wished to fatten him for the king's court. When Nebuchadnezzar was excessively troubled that none of the magicians or astrologers could interpret his dreams, Daniel took it all easy and was undisturbed. He said "there is a God in heaven that revealeth secrets, and He maketh known to thee what shall come to pass." He had asked mercies of the God of heaven and favour for his companions, and found favour with the prince of the eunuchs. Profitable as it is, I have not time to go into that part of the subject now. The colossal image stood firm with its magnificent gold head, its silver breast, and brazen belly and legs, feet of iron and toes of iron and clay; then the stone rolled upon it and smashed it to pieces, swelled out and took the place of the image as a kingdom in the earth. Why was Nebuchadnezzar the tail? Upon the last Gentile kingdom the stone (spoken of in the blessing upon Joseph, Genesis 49: 24,) will fall and grind it to powder. This vision of power had a bad effect upon the king Nebuchadnezzar — he fell down to worship Daniel. Why am I justified in saying the effect was injurious? His mind laid much upon the mighty wondrous image he had seen. It so worked on his mind that he made a decree that all should worship the image of it, or be killed. He took the whole glory of the kingdom to himself regardless of the true God. All must bow down to worship the image he had set up. Shadrach, Meshach, and Abednego, refusing to do so, were cast into the furnace. Daniel — whose name signified "judgment of God" — as one approved of God, is out of the scene. As the king Nebuchadnezzar looked into the furnace he was horrified to see them in the flames unhurt, and one walking about (he said) like unto the Son of God. In the 4th Chapter we read of another dream he had on account of his pride, and is warned to humble himself, to break off his sins by righteousness. This he neglected to do, and lost his reason.

In Daniel 5 we have an account of the grandson; "Ben" signifies grandson as well as son, as can be made out from the plastic tiles that have been discovered. Belshazzar wished to have the vessels as drinking cups, regardless of the house of God. In the midst of all a hand-writing is seen on the wall, which no one can read. The queen, his mother, tells him of Daniel. He interprets the writing, but refuses the gifts and honours, not having respect for him as for his grandfather. He had not humbled himself as he had done.

"Mene, Meneh, Tekel, Upharsin;" the second "Meneh" spelt with an "h" in the Chaldee, and having a different meaning — the kingdom to be divided — which came to pass as the next chapter tells us.

Darius was one whom Daniel could respect; he recognized God. A plot was laid to entrap Daniel, but he goes on quietly, prays to his God and gives thanks as aforetime. He is cast into the den of lions, but is unhurt, trusting in his God. Darius could not sleep, is broken to pieces, is early in the morning at the mouth of the den; his heart throbbing within him, asks "Is the God whom thou servest continually able to deliver thee?" Darius, after this, makes a decree that all should tremble and fear before the God of Daniel. He — Daniel — gets confirmed in his place of honour in the kingdom.

I would remark as to the order, Daniel 7 was before Daniel 5 as to the time. The statue representing imperial power was gratifying to the heart of the monarch, there was food for his pride, forgetting God's judgment. To Daniel the vision was a grief and vexation to his spirit; he loved God and was deeply interested in His people. Four unnatural beasts rise up from the sea, — a very unnatural thing to rise from the sea! The Babylonian kingdom represented by a lion with eagle's wings — the bear raising up itself on one side representing the Medo-Persian. Darius first and Cyrus afterwards. Then the Grecian kingdom, afterwards the Roman. The last word important, under it the Messiah suffered. Turn to Revelation 13 — there the imperial power is first, then the false prophet; the first losing, then regaining power. There is some test raised — a prohibition to men to trade. There was a test raised in the days of Nebuchadnezzar, another in the days of Darius through seven wicked compeers. The two grand points come out: the denial of God as a ruler and object of worship; both can be seen also in 2 Thessalonians 2.

In Daniel 7 the scene is transferred to heaven. One like the Son of man is seen coming to receive a kingdom. The beast was slain, his body destroyed and given to the flames. When the Lord Jesus was upon earth He did not destroy men's lives, but healed; it was a time of peace, all who drew near to Him were welcome, without distinction. Paul and others were not like the monarchs, but like their Master, regarded as the offscouring of all things. The word is "If we suffer with him we shall also reign with him." The kingdom in Daniel is not one of grace and suffering, but characterized by almighty power. As in 1 Corinthians 15, God puts down all enemies under his feet. "I saw in the night vision the Ancient of Days, and a kingdom given unto him, that all nations should serve him." The Israelite in the present day and the Jew (I don't use it in the obnoxious sense, but as one of the tribe of Judah) cannot face this Scripture. A Son of Man in heaven! How came He there? Who is this Son of Man? If in heaven He must have been on earth before. "They shall not see me henceforth till they shall say, Blessed be He that cometh in the name of the Lord."

Christendom in its present state does not recognise His coming. The false prophet goes on with the people, and denies Christ to be the object of worship. What is it that has now bewitched the people that they do not see what is to happen? The worldly kingdom has become bestial until it comes up for judgment. When Daniel comes to explain it, it is exceedingly dreadful. I cannot read Revelation 13 without seeing what a stamping down of everything by this Beast; there is denying God as a Governor, "a mouth speaking great things" (Rev. 12), "whose look was more stout than his fellows" (Dan. 7), "He shall speak against the most High and wear out the saints of the most High," "An everlasting kingdom." How can that be? no difficulty, when there is "a new heaven and a new earth." There is so much in the New Testament to remind me of the people of Israel. There is to be a heavenly glory and an earthly glory. He will put all to rights for heaven, and then in the earth. The Jews on earth will go out to the Gentiles. Jesus gains much through His death in the morning of the resurrection of His people. If Jesus was Messiah, why did Israel reject him?

God was justified in seating Him at His right hand and reserving everything for His people. No loss to Israel. Whether God means to be in heaven and reign there over the earth, all His moral glory will be brought forth in brightest splendour. "The heaven shall hear the earth, and the earth shall hear the corn, and the wine, and the oil" (Hosea 2: 22). Everything shall be brought forth in plenty and beauty. because God has brought back His redeemed Israel. If that vision given to Daniel be fulfilled, and all had to yield to the power and purposes of God, how can the sinner escape the judgment? How important, too, for the christian to know the things down here! Everything down here will surely come into judgment. Nebuchadnezzar, Darius, and Cyrus, and the rest will have passed away: the Son of Man, when He comes, will take the power; He will cast down the "accuser of the brethren," and deliver the oppressed. There will be on earth a company endued with another power. Now there is nothing remarkable to be seen in God's people. I can show that my heart is happy, that I have no fear of death, that I am satisfied with God, and have done with the world. Missionaries in that day will call them up to Jerusalem to see the glory of Messiah, and the light of the heavenly shining upon them. They will be invited to come and see for themselves the glory of Christ and His happy people.

Secondly, we may learn how the person who reads Scripture should keep himself from dabbling with politics. Scripture requires people to bow to the powers that be as ordained of God. My model as a ruler is One to come. If you were in a place in a time of anarchy, you would feel the necessity of a governing responsible power. Our place is to walk down here quietly recognising the powers that be as of God, and to keep ourselves unspotted from the world. People will say, "Daniel, you can interpret your own prophecy." Nay: read the first and read the last chapters. "One of the royal seed of Israel taken captive." In the last chapter you will find what my hope was. He said, "I heard, but I understood not." But the Lord said unto him: "Go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of days." "There shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered." "From the time that the daily sacrifice shall be taken away, and. the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days." If there be any doubt on a subject is it not right to get the writer up and get evidence of what his mind is?

I do not think any one reading with an unbiassed mind, could help seeing that there must be tribulation, and deliverance; and Daniel standing in his lot at the end of days, could have a doubt as to its being future. In Daniel we read of the book being "sealed till the time of the end," but in the Revelation it is "seal not," many times repeated, and, "for the time is at hand." There is another singular connection of this subject, the coming of the kingdom, in Daniel 9, Ezekiel 9, Ezra 9, and Nehemiah 11, all scenes describing a desperate state of sorrow. They remind God of his covenant with Abraham, Isaac, and Jacob.

Lecture 3.

Daniel explains the four kingdoms to be great in energy and power to the end of the days. When fully developed, another king will come out, when Israel will figure on the earth. It was too much for Nebuchadnezzar, his heart was filled up. The Assyrian monarchy, Persian, Grecian, and Roman, went on till judgment was brought forth in the end. Then a kingdom given to the Son of Man, which cannot be moved. In the first chapter of Daniel we find he was one of the royal seed, a captive in Babylon, afterwards brought into the Court of the king Nebuchadnezzar. When his heart was exercised before God, he was told to go away in peace, and to stand in his lot at the end of the days. This has not yet been fulfilled, Daniel has not stood in his lot. Others from the twelfth chapter are to rise, but have not risen; Daniel's people will be delivered; Israel shall, come forth. I propose this evening to look at the promised coming of the Lord Jesus Christ at the present time. In order to get the unity of the subject in our minds, I must begin with the call of Abram. I do not say what he was before, the Jews say he was an idolater, and his father, Terah, a maker of images. The Lord God took him up as he was; God called him right out of his country, kindred, and father's house, and said, "I will bless them that bless thee, and curse him that curseth thee." I just remind you how simple it all is, a man heard a voice, a word spoken he had never heard before, and went forth. He obeyed; if there were a king there must be obedience. Remember, too, how people may get into connection without having a word spoken to them. Lot went forth with Abram. Abram was told to come, out, and leave his kindred. I do not find the same thing with Lot that I do with Abram. I find him settling down in one place, then in another, no principle of guidance given him. God had not sway over him; Abram and Sarai got the blessing. Side branches of the family were Eglon, (afterwards Idumea) Moab, Ishmael, and Ammon not regulated by the word of God. They come out in Daniel 11. When they (Abraham's family) went down into Egypt. God brought them out, but they did not recognize Him as their object of worship, and fell down before the golden calf. He gave them the law which was on the principle of "do and live," the new covenant that they are to be brought into is, "live and do." Do you not remember Hosea, where He said, "LoAmmi," not my people, and afterwards "Ammi," my people; "Lo-ruhamah" not having obtained mercy; and afterwards "Ruhamah," having obtained mercy. He plainly showed them if they were disobedient what would be the consequence. It was not that made God at that time cast them off. The exceeding patience of God was manifest towards them. There were but two tribes in the land when Christ was born into it. When it came to the close of His life, the question was, What shall I do with your King? We have no king, but Caesar, said the Jews. It was put up as over-ruled by God, and could not be altered as Pilate said, "what I have written, I have written." It was written according to the custom of the people of those days, in three different languages, Hebrew, Greek, and Latin. It was the habit of the ancients to do it. Then closed shortly after the history of the Jews as a nation. They were taken captive by the Romans, and the market was so glutted with Jews as slaves, that people did not care to buy them. The principle of obedience is taken up by the prophet Isaiah. Christ Jesus took the place on earth of a teacher. See what is called the "Sermon on the Mount." First, His own disciples, then others became indoctrinated. Isaiah 8: 11, Jehovah spake this with me, "say ye not a confederacy." When the Lord was on the earth, that was the doctrine. Among the Jews were many schools of doctrine. Sadducees, Herodians, Pharisees, etc. The company who had respect for Jehovah, was very small comparatively. Jehovah of Hosts became a stumbling block, and a rock of offence to both the houses of Israel. Paul quoted those words to them. On the part of the Jews, it was, You want to persuade me that the One who was gibbeted outside was the king of the Jews. As it is written "Many among you shall stumble and fall, and be broken, as saith the Lord, And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it shall grind him to powder." The Jews did stumble and were broken as a nation. "Bind up the testimony, and seal the law among my disciples." Who were the disciples? The Jews could not believe that a few poor fishermen would be His disciples. He said to Peter, and to the rest of them, "Blessed are the eyes which saw the things they saw, and heard the things they had heard." In Matthew 13 I desire to trace out the kingdom, because it is more easy for mans minds to follow. In Matthew 11 we find Jesus speaking of those who had rejected His doctrine, and thanking God, that while He was hidden from those who were wise in their own eyes, He had revealed it unto babes. In Matthew 12, He speaks of the sin of the nation against the Holy Ghost. He ends that chapter, when they tell Him that His mother and brethren desire to speak with Him, by stretching forth His hands toward His disciples, saying, "Whosoever shall do the will of my Father the same is my brother, and sister, and mother." Unless the persons of those united in natural ties took the place of hearing, and bearing fruit, Jesus would not hear them. He would only know those who would hear and do the words of God. He begins to give them seven parables, they all begin with His humiliation. They all take place in the interval of His going to heaven, and coming back the second time from heaven. I ask you to pay special attention to the fact, that the first is not about the kingdom, but about the word of the kingdom. The last six are the things formed by it, "the kingdom of heaven." Sometimes we read of the kingdom of God, sometimes of the kingdom of heaven. Are they the same? I believe the answer is very simple. The kingdom of heaven is the kingdom of God, but the kingdom of God is not always the kingdom of heaven. If the Lord Jesus who is the King, is in heaven, it is the kingdom of Heaven: it is the kingdom of God, wherever the sway of God is. When it comes out at the end, it is part of it on earth, and part in heaven, as He will be in heaven reigning on earth. If God and Christ be in heaven at the time the thing is spoken of, then it is the kingdom of heaven. In a second way this parable differs, as it is that by which the kingdom is formed. God is going to set up a kingdom, and He prepares for it. A sower went forth to sow: He brought everything with Him. God said to Abraham, leave everything, and see if God is not able to bless you. More in what may be the earthly part, and more in the heavenly part also. A word may have other effects than bringing forth in blessing. I have come to sow, yea, blessed are they that get the seed. It brings out what a responsible thing it is to him that hears it, and shows out what poor things we are. Did God's beloved Son come into the world to teach us who God is, and will not Satan try to hinder it? The parable tells of the wonderful truth of God, of the One who left the throne eternal, to take the heart back to God, and make the heart happy with Him. Of some we read when the Lord was on earth, with joy received the word; how many for a time appeared to receive it, saying, "Blessed is he that cometh in the name of the Lord," and went back and walked no more with Him? God's Son came into the world to give blessing. It will come out, that some seem to get a share, but the conscience has not been reached, and there is no fruit. In the third class of hearers the care of this world, as describing the poor, the thorns, the riches, choking, and both rich and poor influenced by the lusts of other things. The character of Satan, the flesh, and the world, all get detected by the word.

I believe this truth might be deeply considered by those that hear the word. When a man like Saul gets hold of the truth, what comes out is a life consistent with that which went in. When the word came to Abraham, it put him in the way of obedience, God always at hand to help him. When he was in Egypt God was there to help him, when he went to meet the kings He was with him, and through his whole course. He gave Him a testimony of his resurrection power, that He should have all the promises made good. How far has that been the case with our hearts? The Word is a detective thing proving the flesh. Some say "It is no use, my heart is not good." You mistake in saying it is no use, when it is the seed that falls that brings forth the good fruit — the word of God. Let me ask you what did it find in the idol-maker, Abraham, or in the persecuting Saul of Tarsus? The saved one is a vessel of His own workmanship that had to be made manifest. The first three parables give us the aspect of the kingdom down here — the earthly side of it; the last three God's aspect of it — the heavenly side of the kingdom. The tares which the enemy, Satan, came and sowed, had, at the first beginning, the appearance of wheat. Even in the early days Ananias and Sapphira were found in the church. How soon did the care of all the churches prove too much for Paul! Things will go on unto the end. At the revelation of Christ coming to judge Babylon the saints come with Him as the heavenly court of the King. People say, they cannot see the difference of the parables. There has been an outward polity, which has failed. And there is a people who wait for the Lord. There is a large mass just the opposite. All the good came through the Lord Jesus Christ. What were those, "whose God was their belly, whose glory was in their shame," in Philippians? The outside thing is as distinct as possible in the third parable. In the history of the Church as given in Revelation 2: in Pergamos where the evil as introduced, the time of Constantine, I believe, is represented. It is said, Constantine, the Emperor, put off his own baptism to the last, that he might then, before his death, wash away his many sins. He might have his golden footstool, and be decked with diamonds, and appear to be humble in things ecclesiastical. What did he see, as he looked around him? that the doctrine of the cross had become so popular, so that he dreamed, or professed to have had a dream of the cross in a bright light in the heavens, and to have adopted it as a banner, saying "By this I conquer!" Where did he learn the cross, which is the death of the flesh? did he mortify his flesh? He knew how to please the ecclesiastics; afterwards protestant kings and governors became, as they said, nursing fathers, and queens nursing mothers, to the Churches. In the parable of the mustard seed, the tree is not a symbol of Israel, but the vine. What is the good of a vine except to bear fruit? Nebuchadnezzar had a dream of a tree which described his greatness: just like Constantine, using the figure of a tree or of Christianity, to advance and strengthen his kingdom.

In the parable of the leaven — leaven is never used to represent what is good, but what is evil. It ferments in the flour, becomes sour, and then alters its character. The character of the kingdom becomes altered as we see in the churches of Greece and Rome, and elsewhere. In Thyatira it became a nursery for Jezebel who ought never to have been Queen of Israel. Read in Revelation 2. I see the three there. I see Constantine coming in Pergamos and the evil going on until the last state of the church is so bad, that the Lord said of it, "I will spue thee out of my mouth." A measured quantity of meal spoiled by that which had been brought in. In the last three parables He privately taught the disciples. I understand selling all that He had and buying the pearl of great price was Christ's love to the church, and laying down His life for it.

Did it ever strike you, those words in John 17: "Glorify thy Son, that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him?" What given to Him? for what purpose? That He might give! Yes, He purchased the whole human family that He might bless. He has a right over the whole human race. To those who will therefore despise His Lordship there is judgment. He bought the field for the sake of the treasure: those who accept Him, and acknowledge His Lordship. It is sweet to know the Lord works in them, and they work out their own salvation. The Church is the pearl of great price. The merchantman went and sold all that he had and bought it. I could not apply that to anything but the work of the Lord Jesus. I have not to sell all and go and buy Him: I have to receive life before I can do anything right. There is also the heavenly side, the glory to come, for the Church, as Eve was lovely in the garden of Eden. The Church is now espoused to Him: He loved her and gave Himself for her, as we see in Ephesians 5. And the casting of the net into the sea, the end of the kingdom of heaven in God's mind; you can help bad as well as good — all that teaching the Lord gave when He was on earth. Then comes the separation between the righteous and the wicked. Then "the righteous shall shine as the sun in the kingdom of their Father;" they who have followed Him in His humiliation, shall form His train in the heavenly part of the kingdom.

In turning to Daniel we find in Daniel 9 he humbled himself, and got more revealed to him than he expected, although a short vision. He saw not only respecting the 70 years, but the 70 weeks of years. The period is divided into three distinct parts: the first 7 weeks, and then 60, and 2 weeks: when they were expired, Messiah would be cut off and have nothing. In the first week or forty-nine years, the wall and temple were rebuilt in the days of Ezra and Nehemiah. After the threescore and two weeks or four hundred and thirty-four years, the people of the Prince that shall come; the Roman power destroyed the city and the sanctuary as was foretold. In the person of Stephen there was stoning, as well as in His own person rejection, and that of John the Baptist. there was nothing for Him as Messiah. There were to be great desolations for the Jews, but are they to be for ever? If we went to visit Jerusalem, should we find any glory in it? The poor Jews have hardly sufficient to live upon. Then there is the last week, or seven years. In the midst of the week, Revelation 12, which is still future, will be accomplished. The Jews are still the people that will have the earth. When Israel is gathered back, will it be merely as the children of Abraham, or as a people that have a new heart and sin forgiven, and the law written on their hearts? The nation as a whole will be blessed, but not every one that is a Jew outwardly. As soon as they have an ear to hear, God will bring them back. When all the other great kingdoms are set aside, they will be the nation blessed and honoured on earth, as no other nation ever was. On high Christ Jesus will have His Court. "Unto Him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father." John knew he belonged to the heavenly royal priesthood! He sang of it at Patmos as the elders sing of it in heaven. The very same thing will cause, will bring about the sure destruction of His enemies, those who would not have Him to reign over them. One might say to a Jew: You call yourself an Israelite? when God spake to Abraham he left all to follow and serve Him. Abraham was triumphant; poor Lot was dragged out of Sodom, because he really had no heart for God. What, dear friends, about your heart? have I got Christ as the wisdom of God in my heart? am I obeying the word of the kingdom? If so, I shall form part of this mercy, part of this heavenly court. But if I have not accepted the word about the seed of the woman bruising the head of the serpent, then it will be the terrible judgment along with Satan and his kingdom. The word of the kingdom was spoken first by Jesus, and then by His apostles.

"What a noble thought God making friends of man," said one; but drew back when he found it was through the blood of His Son: afterwards he saw his error, and became blessed and honoured as a preacher of the gospel. There is nothing in human nature, or natural religion to equal it, in which the kingdom of heaven is open, because the doctrine of atonement is connected with it. We have to judge what will crop up to hinder the growth of the word of the kingdom in our hearts: cares, riches, lusts, pleasures. But how precious is the word itself! I have reserved the heaven and the earth, God says, wherein righteousness shall dwell. I will destroy those who have defiled and corrupted the earth. Do you not know the history of the woman in the garden of Eden; and the seed of the woman who should crush him that did the mischief? Do you not know the truth that those who had not the wedding garment would be cast into outer darkness? In the second covenant it is not, do and live; but, believe on the Son of God, and live. Are you who do believe subject to the sway of the Son of God sent down from heaven?

Devotedness and Separation

Devotedness and Separation.

Romans 12: 1, 2.

G. V. Wigram.

Christian Friend, vol. 7, 1880, p. 85.

At different times we see that the testimony of the Spirit of God has been to some particular truths to meet the special need of the day. In our day it is a testimony to practical devotedness, and entire separation from the evil that is in the world. It has been through God's laying these two truths home on the conscience that anything like revival in this country has been accomplished. Notice the lever the apostle uses in this chapter to move the saints. Had he not a heart for the sheep? Assuredly he had. But there was another he had a heart for, and that was the Lord Jesus Christ. He begins, "I beseech," etc. (observe the claim which this emphatic love is led to use), "by the mercies of God." This is the motive by which he appeals to them. Mercies went up to the God of heaven, and down to the mind of the poor feeble Christian. Without a sense of the mercies there cannot be devotedness to God, and separation from evil. Holiness will not do it. If I am lingering in Sodom, it is because I have not learnt what mercy is. What do you think God ought to do towards you? Have you any claim upon Him, but that He should hate you? Are you just clay in the hands of the Potter, what no other potter could make anything with? Are you in His hand, for Him to mould you as He will, guilty and loathsome as you are in contrast with Christ? Christ is light, and you are darkness. God could do nothing with you but pick you up in mercy.

Observe what this mercy really is. It is not merely providential mercy as men talk, but the mercies are summed up in all the preceding chapters of the epistle; and the summing up does not even close at Romans 8, but after showing the dispensations in Romans 9 to 11, when He has opened and shut all that for the earth, etc., he breaks out, "I beseech you, by the mercies of God." What there is for man must be all on the ground of mercy. God does not want a testimony from us in heaven, but He does upon the earth; and He will have one. We must get into God's thoughts about things, and we see that God never brings any one into such a position as not to need mercy.

"That ye may prove what is that perfect, and acceptable," etc. The thought is, that we are to prove what the risen Christ is in one who has the conscience of sin in the members. We are told to "cease to do evil." Aye, but you say, I find evil is within me, and I cannot get away from it. But you are told to cease to do evil, not cease from evil. Satan may put things into my thoughts; but I am not to give heed to them. No; I have done with them, you say. But it may be suggested that your heart and mind are running upon the evil. No; I have done with it, done with it. John Bunyan vexed his soul for many a long year with what was afterwards his very joy. "Tell Him, tell Him!" was the tormenting word to him. But afterwards he found it was because Christ was his that Satan had vexed him; and when he could take things boldly for Christ, things went more easily with him.

Why is the Christian left here at all? If a man makes a clock, it is for a purpose. It has hands to show the time, and they are like the living members of Christ here — made for use, for service to Christ; or else why are you converted before you are just going to die? It would have saved God a great deal of trouble and much dishonour if He had not converted people till just before they died. God meant to get honour to Himself down here. As the clock is made to show the time, so God's people were intended to show forth His praises. A clock is never kept in order if it is not kept going; and you will never find a body in health if not in action; and in spiritual things, you will never find a Christian in a healthy state who does not keep his body a living sacrifice for God. A Christian ought to be full of joy and of the Holy Ghost.

The second exhortation of the apostle is to nonconformity to the world, and this is a point which tests us all very closely. It is a most difficult thing to get the true test as to what worldliness is. There is one thing certain — you will never get it if you keep to the outside features of conduct; for worldliness may as nicely be fed in the heart with all the appearance of denying it. In Cain we see the selfishness of his plea — `Lest any finding me, kill me.' What does He do when God sets His mark upon him? He goes and settles himself down nicely without God. It was self and not God he thought of. He had not the single eye, his thoughts all clustering round self, and not the God that had spared him; and there was his sin. If a man is grasping after something for self, he is not satisfied with God, and is wanting something else, and something by which he may exalt himself a little in the world. "It is the lust of the flesh, the lust of the eyes, and the pride of life." All these deny that God made us for Himself. The moment Adam and Eve catered for themselves, all the mischief was done. With Christ Satan tried these three things, but could not get in, because Christ had no mind to cater for Himself. The world can creep in between the leaves of the thoughts of one's mind, and do more mischief than the bookworm in a library. Just as the worm does the harm in secret, so does the world in the heart: self is most difficult to detect.

That form of worldliness which connects itself with feebleness of conscience is most deceitful. The body, soul, and spirit is for Christ. A man says, "I am not at liberty to eat meat." Well, he must not eat it against his conscience, and yet after awhile he may find it was just the world in his conscience that hindered his doing it. It might be his own great religiousness, and more light will show him this. How can you decide between conscience and feeling? In answer to this question, I would ask another: Do you really mean to say to God, the Father of the Lord Jesus Christ, "Thou requirest this of me, and I give it thee"? Ah! I say, Take care you do not mistake feeling for conscience. If you walk like the world, you are no witness for Christ, and you have to pick your way out of Sodom as quickly as you can. Does the world come in where God should be? If I am seeking something apart from God, it is the world, lust, etc. The only power to sustain this pilgrim course is mercy. If you leave it behind you for a moment you break down directly. Nothing dissolves the ties to the world first or last but that which separated us at first. G. V. W.

Crucified to the World.

(C.F. vol. 7, p. 84)

It can never be true that we are crucified to the world unless the heart is in constant communion with the cross of Christ. The cross comes in, in everything, as a matter of daily experience. How is one to pass into the old age of a Christian? How find one's self laid aside, no longer with any energy? Surely only by the cross. How can one meet difficulties with a word, and be kept in perfect quietness? Only by the cross. How can we keep under such flesh as ours? Does the "old man" ever get to be better? Not a bit! but you must learn to be able to carry the cross, saying of everything that is evil, "I have nothing to do with that, because my Lord was crucified on account of it." G. V. W.

Inside the Veil.

(C.F. vol. 7, p. 224)

If dwelling inside the veil, I say, Oh the immeasurableness of the love of God in what He has done! How can I repay Him? I am preserved from ten thousand things which would have affected me if not there. I am in another place; as one said, "I am doing a great work, and I cannot come down." I am not trying what I can squeeze out of this or that little circumstance for myself. I am saying, Why, God has given me every thing He could give in giving me His Son. What return can I make Him? Cannot I give up this or that little thing for Him who gave His Son for me? It makes it seem as nothing. It is because we are not dwelling there, that some little thing seems very great to give up; or perhaps some little disappointment, then we shrink from the cross, and we are not ready to rise and go forth to meet it, because not living in heaven, not occupied with all the vastness of the blessing that is ours. G. V. W.

People complain that there is so little outward power in their walk. Ah! that is because they are receiving so little from Christ. G. V. W.

"Doing."

"Doing."

G. V. Wigram.

Christian Friend vol. 14, 1887, p. 168.

There can be no question of doing till there is life in Christ. But, when converted, not only is the believer "ordained to good works," but to particular works. The Jew was to love God with all his heart, and his neighbour as himself; but in the epistles there is that which is far higher. I am not only to love God with all my heart, and my neighbour as myself, but to be willing to lay down my life for the brethren. If God in His grace is pleased to work in me to make me like Christ, I am to be the display of what Christ Himself was, and all my works are to spring from the root laid down in Christ. So far from bringing into bondage, works are the greatest privilege. Is a soul converted? It is the life of Christ given to that soul, and there is not a single occasion in which that life is not to be shown forth, even in the giving of a tumbler of cold water. In your house, in every little thing that occurs, the Lord looks for fruit. Everything may be used to express the life of Christ in you; and instead of its being bondage, it enhances our joy in everything down here, because of enjoying all in connection with Christ and with God. A believer is not justified in saying, "What can I do?" knowing that God in His greatness comes into every particular of his life. If it be the question of Christ being everything to a saint, Christ cannot let him of from manifesting it in all the outgoings of his life down here. What will you trade on? What will you put on the loom to weave — if it be not Christ? G. V. W.

"Eloi, Eloi, Lama Sabachthani"

"Eloi, Eloi, Lama Sabachthani"

Mark 15: 34

G.V. Wigram.

Occasional Helps, vol. 1, pp. 272-274.

For myself — I speak as a man — I never found peace before God, or conscious rest with Him, until I was taught the force and meaning of that cry of Jesus of Nazareth — "Eloi, Eloi, Lama Sabachthani." Never until I understood that He, who knew no sin, had (then and there, on the cross) been made sin for us, that we might be made the righteousness of God in Him, could I rest as a sinner in the presence of a holy God. And, as I suppose, it is owing to the distinctive peculiarity of that — His sorrow under the wrath of God - not being understood - that so many Christians have no settled peace at all.

The questions of sin and of guilt have never been met in their consciences. The incarnation is amazing and beautiful. That the eternal Son of God, the only begotten Son of the Father, should have become a babe, and been laid in a manger of an inn: the contrast between the glory He came out of and the place man assigned to Him, is a contrast! — God and heaven could express their delight over Him, then and there, as well as feel it (Luke 2: 8-14). But the bearing of our sins in His own body was NOT in the cradle, but on the cross, and on the cross alone.

The flight into Egypt — the return and settling at Nazareth of the Child, the Youth in the temple and in returning from Jerusalem, time hidden in retirement of His early manhood — is beautiful, each in its place; but none present us with Him as in the act of bearing our sins. Again, when we look at Him as (when He voluntarily identified Himself with those that owned their need of repentance, confessing their sins) at His baptism, in His service and ministries, all, and each part of all, is beautiful and perfect; but, if heaven could approve Him in each step, heaven, too, could give its avowals of approval to Him. Yet He stood not as sin-bearer under the judgment, at any of these periods.

Again, what a contrast, and who ever felt it as He felt it, between Himself as the seed of the woman and the race of man to whom He had come! What a contrast between Himself personally and individually, and the house of Israel, His own, among whom He had come! Himself not only God manifest in the flesh, but that holy thing that was born of the virgin — holy, harmless, undefiled, separate from sinners, apart from sin; and yet voluntarily, amid sinful men and guilty Israel, the immaculate seed of the woman, the King of Israel in His holiness. This brought with it sorrows. So, when He had entered upon service, did the constant persecution for righteousness, which He endured, and the consciousness that there was none who could sympathize with Him, and that fallen men welcomed not the mercy of which He was the messenger — sorrows He had to endure at the hand of the world and man; but even that was not forsaking of God. But in none of these parts, nor in the being straitened when His soul turned to His coming baptism; nor when, in the garden, His soul passed into the scenes which then lay immediately before Him, was there (any more than anywhere else) that which there was when He cried out — "Eloi, Eloi, Lama Sabachthani." Here, too, He was perfect; forsaken of God, He would not, did not, forsake God. Never did God or heaven see perfection shine out of Him as then and there, when His obedience was at the goal — "Obedient unto death, the death of the cross." But, if heaven found — in His submission under forsaking, for the sake of others — its delight, for it was the revelation of God as the Saviour-God, there was, there could be (just because it was forsaking for sin, our sin, which He had to endure) no expression of approval, NOTHING BUT FORSAKING.

Why hast thou forsaken Me?

I do not see how a sinner can find rest until be has learnt somewhat of that which is distinctly peculiar to Calvary — learnt that, then and there, there was a cup drunk by the Lord, in obedient submission to God — cup of wrath due to us only, undergone by Christ at Calvary. The only spot I turn to, when in conscience the question is about sin or guilt, or sins (of the human family, of myself as an individual, etc., etc.), is Calvary, and to the Lord there, crying out- "Eloi, Eloi, Lama Sabachthani."

He bore my judgment in my stead, then and there, in His own body on the tree, in the presence of God, and received the woe of wrath and forsaking at the hand of God. And there is my quittance, clear, amid full, and complete, but there alone.

The experience of His soul when He said, "Why hast Thou forsaken Me?" was altogether peculiar and distinct from that which He had to endure and experience at any other time whatsoever. In that suffering of His, as forsaken, I get the measure and the judgment of my sin against God.

The Eternal Life in Paul

The Eternal Life in Paul.

Philippians 3.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

There were two things very present to the mind of the Spirit when by Paul He wrote the epistle to the Philippians. The first was eternal life manifested in a believer — a beautiful sight to dwell upon; heartfelt, soul-enjoyed eternal life filled the apostle Paul in all its power and energy. And the second was the contrast with this, namely, that there were dogs and evil-workers who denied the power of it, who were enemies of the cross of Christ. The word is an important one to ourselves.

Just see the beauty of the eternal life that filled the soul of the apostle Paul, and flowed from him to others. If there be a worldly person here, I would say to any such: What do you think of that? And to the child of God I say: Is this picture that Paul gives of himself practically true of you?

In the beginning of the epistle he speaks of the treacherous, tricky dealing of some who named the name of Christ: "Some indeed preach Christ even of envy and strife, and some also of goodwill: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds." But he goes on: "In nothing I shall be ashamed, but with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die gain." Eternal life had so completely filled the vessel, that the individual was sure that, as it had been, so it should be to the end; whether by life or by death Christ would be magnified. Here a prisoner to the emperor, he says: Whether he cut off my head or let me go, it is all the same; Christ shall be magnified in my body; for to me to live is Christ, and to die, gain.

Then he goes on in the second chapter to show, that if he were on earth the model man, which he was, that that after which he was formed was infinitely superior. The Son of the Father had come down, had taken upon Him the form of a servant, had been made in the likeness of men, and humbled Himself and became obedient unto death, even the death of the cross; and for this God had highly exalted Him, had placed Him at His own right hand and given Him a name above every name, that at the name of Jesus every knee should bow — bow to the Son of His love. There was the perfection of that eternal life, in comparison with which Paul's little bit of fervour, Paul's little bit of whole-hearted devotedness, was just as nothing at all. Still it was beautiful — the eternal life in the vessel, an earthen vessel, a fragile vessel, and the bright light shining out. It was one single thing, and that was Christ. When the knowledge Of that got hold of a Saul, he said: I have but one single thing to do on this earth, and that is to so walk that Christ may be glorified.

But now, on the side of the apostle as on the side of Christ, the life that was led down here — in the blessed Lord of course perfect, in the apostle Paul not to be compared with it — what lay at the root of it? He does not come to this till the third chapter; and here he takes up the religion of a fallen nature, and the religion of a risen and ascended Christ. Paul was walking in the power of the latter.

If there be one thing that strikes my mind as I look at Paul's account of what he had been as a Jew, it is the littleness — the contemptible littleness - to which he reduces all human righteousness. Just listen to the words in which he shows it out. Item 1: an eighth-day circumcision. Item 2: of the stock of Israel. Item 3: of the tribe of Benjamin. Item 4: an Hebrew of the Hebrews. Item 5: as touching the law, a separatist — which is what the word Pharisee means. You can hardly count what he says next, "concerning zeal persecuting the church," as part of his righteousness as a Jew. He could say: "As touching the righteousness which is in the law, blameless;" because if he had neglected anything there was the sacrifice, so that the thing, whatever it was, might be covered over.

But take the whole of it; it was all human righteousness — call it Adamic righteousness, if you like. Could Adam, after he was turned out of the garden, say: Everything that is required of me by God I have rendered, as a creature to a Creator?

And if we take the different items of it. As to circumcision, God gave it first to Abram, and then to all those descended from him. If descendants were lineal, such as Ishmael, they had a perfect right to it, as much as those descended through Isaac. Then, next, it was quite an accident of providence that Paul was of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews, out of all those who had crossed out of Mesopotamia. He was thus a thorough Jew, and not only so, but he had regard for ordinances, and separated himself from all obvious evil.

I will just observe, if ever it is a question of human righteousness, that it is always a question of time. God does not give His sentence in time, except so far as saying, "There is none righteous, no, not one." Now could Paul have had the thought that, when he had died and was risen again, all these privileges of nature and providence would come up in resurrection? No! They would not stand a man in stead before the throne of God. They are nothing but the first Adam. And what is the history of the first Adam? Why, murder comes in at once; all evil comes in; just as if, in a mighty accumulation of water, there come but the least little chink in the bank, in a very short time the whole country below will be deluged. So it was. And is that stream going on now? Yes. That flood has gone on from Adam down, and will, till the Lord comes and takes the kingdom and puts down evil by His own presence. And even then, no sooner is it let loose again than man will go up against the very camp of God Himself. Then comes the great white throne, and the whole rebel family judged according to their works; and what comes of that? Every one of them cast into hell.

There will be righteousness reigning on this. earth for a thousand years when He is King; but righteousness will abide for ever and ever in the new heavens and the new earth. When I come to measure that there were seven thousand years granted to man to show out his puny wickedness in, and in which has been shown out, too, the grace of God in Jesus Christ, I say: What will be seven thousand years in connection with that new heavens and new earth wherein dwelleth righteousness for ever and ever!

Not like Adam, Christ. With Adam it was straining upwards and onwards to get what God had not given him. With Christ it was becoming obedient unto death; He humbled Himself until that body was taken down from the cross by Joseph of Arimathea, to lay in his new grave. The first body that was laid in that grave was that of the life-giving Spirit! He began His course, indeed, in quite a different way. Adam trying what he could get, whilst Christ went down to the cross, took the course due to the sinner, and then lay in that grave till the time marked in Scripture for Him, and then came to life again. Who ever heard of a man taking his own life again? No one ever did! There is but one case in Scripture, and that is the blessed Lord. He says: "I have power to lay it down, and I have power to take it again;" and He came out of His grave.

And here was Saul of Tarsus running his course, breathing out threatenings and slaughter, and He stopped him and let a ray of light into his soul. Others who were with him saw the light and heard the voice, but they did not understand it. He just showed Himself to Saul of Tarsus. And what came out in that scene? Why, that the Nazarene Saul thought he could blot the name of Saul out of the earth, discovered to be Jehovah up there. He thought honestly that he, with his mighty energy, could blot that name out; and he, perhaps for the first time in his life, asked, "What wilt thou have me to do?" Before this he thought he knew what to do himself; before this he could afford to patronise; before this he thought that this Nazarene was only an impostor; but now he discovered that the Nazarene could act upon him when he could not act upon the Nazarene. Now there was not one single thing to be done. The Nazarene could set him apart to be the instrument for the spread of His name through the whole earth.

And what is the history of that Nazarene?

I have just touched upon the history of that which sprang up a little stream in Eden, and broke into a mighty river to find its end at the great white throne. The rejection of Christ is a part of that history. And then came the peculiar time when He in glory was again rejected by the Jews. The murder of Stephen was the first step in that. In the epistle to Timothy, when Paul says, "Sinners, of whom I am chief," there is not a doubt in my mind that he had in his thought the moment when he was urging and cheering on those who were rejecting the Holy Ghost.

But the stream of time rolls on, and the Lord calls one after another; not by a vision, like Saul of Tarsus, but still something passes from the Lord of glory right down into the soul of that particular person, just as it did to Abram or to Saul. Most of us can say there was a time when we did not know Christ, and a time when we did know Him. Nineteen years of my life were spent in vanity and folly; but when He revealed Himself to me I was turned right round, and people thought I was mad, as they did Paul.

But the history of that Nazarene! Oh if you look forward to the tomorrow of Christ! His going down into death; that is His yesterday. His now caring for us at the right hand of the Father; that is His today. And His coming in glory; that is His tomorrow. He will then put forth His power; His people are waiting for Him; He will change their vile bodies, making them like unto His glorious body, and then take them back with Him to the Father's home, and give them the kingdom. I look at Adam like a little handful of snow rolling down the mountain side and gathering size as it rolls along; but after all, when it gets to the bottom, it is only a little thing. But the Son, the free gift of His love! What a poor portion has the family of the first Adam been, compared with that of the Second!

He says: "What things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness." God has found His heart satisfied. It is 1840, years since Christ took His seat at His right hand. And as to Paul, everything in comparison with that Christ was but as loss and defilement; so much so that he uses, as his estimate of it, words hardly fit, you know, for polite society. But when a, person comes into God's presence he sees it is dung, evil, everything that is connected with that which God has condemned.

"That I may win Christ;" a sweet little word for those who can get it! "That I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." What a difference between these two thoughts; what a difference if I can look up and say, Abba, Father, instead of having my own righteousness; if I can say, I know I am trying to meet Abba's mind; I know that Christ has washed me in His blood, and that I am clean every whit. What a thing to appear before the Bema of Christ as a saved person, and hear Him say: Since the day I turned you from Saul into Paul many of my own dear people doubted you — thought you went too far; but now I am going to own you.

"The righteousness that is through the faith of Christ." I am washed in the blood of God's Son as much the moment I get to Christ, as I am after twenty years' service. If I am a pardoned sinner, I can say: Well, blessed Lord, thou hast laid down thy life for me, and I am ready to lay down my life for thee. According to the mind of the Spirit He laid His life down for me, and as one who has been saved by Him, I am ready to lay down my life any moment He is pleased to call.

There were two things in Paul: this righteousness of God that he had in Christ, and then the glory in which it was to be brought out. "We look for the Saviour, the Lord Jesus Christ." Well, what when He comes for us? "He will change this vile body that it may be fashioned like unto his glory body." I shall appear then according to the likeness of the glorious body that my Lord wears. He will change it; and certainly God will find no fault with what Christ does. I wear the glory of Christ; the body of humiliation which I did wear is now changed, and I appear before Him "fashioned like unto his glorious body, according the working whereby he is able to subdue all things unto himself."

One little word here I would like to say to any person who is not holding the ground in his own conscience of being accepted in the Beloved. If I appear before God as a descendant of the first Adam merely, it is a question whether I can meet all the just claims of God. But, if I appear before God as washed in the blood of Christ, I appear before Him on the ground of my ruin, and before God not on the throne of judgment but on the throne of mercy. I say: Certainly I am a sinner, but the blood of thy Son is on the throne, and I come into thy presence not on the ground of reward to me according to my doings — if I did it would be human righteousness — but I come on the ground of Christ at thy right hand, so I come on the ground of mercy.

Do you know how I found peace? I said once to a troubled soul. Depend upon it when God looks upon Christ He sees far more ground of merit in Him than He sees of demerit in you. He sees nothing but exceeding beauty. The whole position — everything — is changed. All is changed between a person drawing near — to see what God will think about him, and a person drawing near — to see what God will think about Christ. All men are rebels, and God says to them: If you come into my presence to see what I think about that Christ that is there, in the language of a man it would be this: That blood that justifies me in dealing with rebels, is certainly sufficient to satisfy you. What satisfies me may satisfy you. And that is mercy — an entirely different ground to your human righteousness. It is all the savour of His own perfectness. It is all through that Man that is sitting here on my right hand — the Son of my love, the Lord Jesus Christ.

And He has given Him that name of Saviour just to establish our hearts. Supposing you were in glory, and were to see that the Lord Jesus Christ had saved you, but there was no one else saved but you in all heaven — why the name of Saviour would be a dishonour to Him! for He would have saved no one. But He is the One who is competent to save.

Just see the course of this man Paul. He says, My eyes are forward upon Christ. — There are two positions for my soul: in the one I look up, and see God's provision for me; in the other I look forward, and I see He will come forth, and I wait to see Him come forth upon that cloud of glory. And, as to the life down here, can I say it is a life of fellowship with the blessed One up there? "Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." It is Christ behind, Christ above, Christ before. That Christ being in heaven, he says, Now one thing my heart wants, and that is Himself. I have not got it yet, but I know I shall come forth in glory, and that when I see Himself I shall be like Him, for I shall see Him as He is.

"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." What is this perfection here? It is the perfection of discipleship. He has grasped and apprehended all the beauty of Christ, and, if he be a true genuine learner in the school of Christ, he forgets what is behind, looks at what is before, and then runs. Take a babe in Christ; he is told in the epistle of John to go on and study that part of the book which is necessary to him as a young man. And then the young man is to go on and study that which will make him a father or a mother in Christ. It is "reaching forth unto those things which are before." As to experience — what is it? Nothing but Christ. As to help by the way? Nothing but Christ. As to the goal before me? Nothing but Christ. "Pressing towards the mark for the prize of the high calling of God in Christ Jesus."

You who truly believe in the Lord, are you really occupied with the Christ of God? Here is a heart and there is a mind occupied with one thing and another. I might pass current down here among you with very little care perhaps, but is it Christ? When Christ died He died for me; when Christ rose He rose for me; when Christ went to heaven He went to heaven for me; and now in me down here, there is a new man formed in my heart. Is it that Christ? And is the future characterised not only to God's mind but to mine by that Christ? And if He were to call you home tonight, could you say, The sooner the better? A lady said to me a little time ago, speaking of her ill-health, "I find I can get no air in which I can breathe." I answered her, "Well, I find any air will do for me to die in."

I will not say the Lord is leaving me down here too long; I am willing to stay as long as He wills, but it would be better, far better, to depart and be with Christ. If I were told I should go before morning, it ought to be my hearty response, "Even so, Lord, for so it seemed good in thy sight." If any of you were to die tonight, your body would be laid in the grave to wait to be changed, and your spirit would be present with the Lord — that One who has shown His love to you in such a costly way. He is now bearing our names there on high before God; then He will come out, putting forth the glorious power that is in Himself to change the bodies of those that are alive and to raise the bodies of those that sleep, to make them like His own.

How many things had you to do last week? Ten thousand duties! and the sun that rose in the heavens was the light by which they all had to be done. And if you are Christians all has to be done in the light of "Come, Lord Jesus." Thus we may show forth the super-excellency of the work of God as the Saviour-God. All ought to bear that mark.

And I do beseech you by all that meets me, both here in England and as I pass all over the world, let Christ be within you; Christ abiding there; Christ directing everything there. I maintain that is not the character of the great mass of Christianity of the present time. I fear that if I knew you individually I should say, These dear people want help to teach them to say, "To me to live is Christ, and to die gain."

Two Letters on the Marriage of an Evangelist

Two Letters on the Marriage of an Evangelist.

G. V. Wigram.

Christian Friend vol. 15, 1888, p. 287.

One of the Lord's servants, after having been devoted to the work of preaching the gospel for three years, contemplated marriage. But it was pressed upon him by some that, as he had not sufficient income to keep a wife and family, he ought, before undertaking such responsibility, to seek some secular employment. In these circumstances, although he was clear in his own mind, he asked the judgment of the two well-known and valued labourers whose letters are here given.

I.

Dearest Brother, — Not one of the passages Mrs.- quotes applies to the question. That those who have occupations, as — and others, should evangelize all they can is all very well, but that is not being given up to the work of evangelizing where God has called us to it. Mrs. speaks of deacons or evangelists. But deacons are not evangelists. Serving tables was set up that the apostles might not be hindered in evangelizing; and when Stephen and Philip became evangelists, they gave up their place as deacons, at any rate Philip, for he left Jerusalem.

Next, that when a person is an aged widow, or an elderly matron, should teach young wives to be stayers at home is all well, but what it has to say to an evangelist having an occupation — I am at a loss to see.

Providing for one's own — though, of course, a man is bound to cherish and care for his wife — speaks of a wholly different and indeed opposite case, that the Church should not be charged with widows who had children, but that they or young members of their family should provide for them. I have gone through them all, and none apply at all, unless 2 Cor. 12: 13, 14; nor does that. Paul had no wife, and no home, and no fortune, and tells us he had no certain dwelling-place. He would not take from the Corinthians because they were fond of money, but talks of it as a wrong, and that it was an extraordinary thing (but he took from others for the gospel's sake), and in 1 Cor. 9 he discusses the whole matter on the ground that they which preach the gospel should live of the gospel. Peter led about a sister, a wife, and Paul insists that he and Barnabas had the same right, so did the brethren of the Lord, and the apostles. (1 Cor. 9: 5.) So that the direction of the Word is quite plain. And heaps of brethren have so done on the Continent. If they have families, no doubt they must have a house; but the Lord has taken care of them, and their families have been educated, and get on just as other people's have. In one case there were eleven children. Of course, such cases require faith in a woman to undertake when in it. I have often seen them have more courage than men. My experience is wholly against him called to be an evangelist taking up a means of providing by other occupation. It is putting this world and human care before God's calling, and their spiritual work is spoiled in its very root. It is a wholly different thing, and the opposite as to faith, where those who have occupations break out of their bounds to evangelize. If a man be called of God to give himself up to evangelizing, that is another matter, but departing from the path of faith is a serious thing.

I am thankful you were all refreshed at Lewes. It is grace from the Lord.

Affectionately yours, dear brother in Him,  J. N. D.

"Trust in the Lord, and wait patiently for Him."

II.

Dearest -, The mission by Christ of the twelve for the time when He was still upon earth, as in Matt. 10, etc., had differences introduced by Himself when He was anticipating another position for Himself than that of being on earth, as Luke 22: 36. Himself had kept in check the power of evil when down here; when He had been rejected they were rejected in Him by man, and His flock became as sheep for the slaughter.

As called to follow Paul as he followed Christ, it is a path of faith, and of faith only, on which I find myself. Paul saw how a wife would impede his course, and he took none. He was above any need, through the power of grace and the Spirit, of human nature, and he left all to follow Christ. He never despises marriage, or God, who as Creator ordained it in Eden. But while he teaches and presses that it is right for some, if need be, to marry, he had no need; and he was above human nature's line in giving himself to the work of the Spirit. 1 Cor. 7 gives his truth to us on the subject.

If God's word through Paul told me that I ought to marry, I hope I should do so. The Lord to whom I look for everything in this life, ever since I found that He had given me to Christ, is He to whom I did look when I was a young man upon this subject; and if He said marry, He also would say what I was to do when married, as to food and raiment, whether to be fed by Him direct, or whether to make tents. Of course, for an unmarried man to say, 'I go out and serve the Lord in His word, and care not what I get to eat, or where I sleep, it is only myself that will suffer,' is different from a married man doing it. But still the question is for faith to answer.

What I sometimes say to young men is this: The first question is, Are you prepared to give up, or to keep on as having given up, time for eternity; to make service in the Word the one business of your life, contempt and poverty and difficulty notwithstanding? Have you given up 'self' for 'Christ'?

If anyone says 'Yes,' Paul is his model of the better way. If Paul's letters tell me that I ought to marry, I take his doctrine as guiding me in my conduct in that. Still, though it becomes me to judge myself in taking a wife — and how far my faith will carry me afterwards — clearly the sparrows of the air, and the beasts of the wilds, and the fish of the sea, assure me that God feeds those who have no gagne-pain.*

They that preached the gospel lived of the gospel (i.e. evangelists) in Paul's day, that was God's own order; not a paid clergy, not a settled employment in business, but to be evangelists, and to look to God for food and raiment. And it is good for us saints to see those who have faith so to act, and good for us who aspire to the name of workmen to give in humbleness ensamples of trusting in the Lord, and in the Lord alone, and of enduring hardness for His name and work's sake, if needs be.

Most affectionately in the Lord, Yours, G. V. W.

*This is a French phrase for "livelihood." — Ed.

Extract from Letter

Extract from Letter.

G. V. Wigram.

Christian Friend, vol. 13, 1886, p. 14.

"I used to think that I had lively faith, communion, and hope; but as I get older I find myself more like a babe, faithfully watched over by a mother's eye, and seem to get more satisfied to see what His thoughts of today are about me, and what His plans for the morrow. Less account made of my feelings, more of His; less notice of my faith, more of the fact that He died in my stead. More consciousness of the worth of His presence in heaven as a fact, than of the feelings which the knowledge of it produces in me — more counting on the certainty of His coming back in order to put the finishing stroke to what He has wrought, than of the flutter of expectancy. Not that the work wrought in us by the Holy Ghost has sunk in value in my thoughts, but that I look more at the outgoings of that work in me. 'To me to live is Christ.' 'The life I live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.' Individual attachment of the soul to the person of the Lord seems of growing importance. He bare the wrath in our stead; He has confessed in heaven above His love to us; He means to come and fetch us home. How can I say such things, and not want to see Himself — His own very self? True, when He comes the scene will be surpassingly grand and blessed — Himself, the resurrection and the life, coming out from God to turn the low estate of those who have trusted in Him to an occasion in which to show forth the glories of His own divine person as the resurrection and the life. He will come, and call up out of the grave all that believed in Him; and then, standing on the cloud, will cause the life wherewith He will have quickened those that are alive, and remain to His coming, to burst forth; and then body and spirit shall be as instinct with His life as the souls of His people already are; and He will catch them away to be with Himself for ever in the Father's house. Most blessed as this, the doctrine of 1 Thess. 4, is, my soul seems to find its deeper, more individual portion in 1 Thess. 1. I appreciate Him, and do so in the very presence of God. He loves me, and I love Him; and I wait for Him to come from heaven. The individuality is so blessedly seen on the one hand, and the contrast on the other between this divinely-wrought love to Himself and the poor world all around. It is, too, one's portion for today just where we are now." G. V. W.

*  *  *

Christian Friend, vol. 13, 1886, p. 134.

SALVATION has a divine as well as a human side. Nothing that God had created could satisfy Him, save to have Christ as man sitting on His throne. Ah! His ways are not as our ways. God's glory in redemption was to show how low He could let the Son of His love stoop — in letting Him go down to the death of the cross — break His heart in woe — and then to set Him as the centre of a new system as the Lamb slain. Would that be according to man's thought of glory? But God would have His own way, and all His glory shone forth in redemption. His glory is to have heaven filled with poor sinners, brands plucked from the burning. And His Christ finds Himself sitting patiently waiting [2000] years for heaven to be so filled. G. V. W.

*  *  *

Christian Friend, vol. 13, 1886, p. 140.

To me it is a more real thing knowing Christ as a man in heaven, than seeing Him as His followers did when down here. God has let the reality of His being there into my heart, and the light of that reality shines forth in rays that come to me right down from heaven. I call this, faith in living exercise; but I may have faith, and yet may not be dwelling on the reality of a living Christ in heaven. My heart may not be up there, with all its feelings gathered up to Him.

*  *  *

Do I know that Christ has brought me near to God? Then I cannot go on a step without feeling a spiritual want to praise and worship God.

*  *  *

Ah, shall I not say, when I see the worthy One in the very highest place in heaven, "He is the only worthy One! And if suffering for Him down here, will not the going forth of my heart be all praise?

*  *  *

No one but the Lamb slain is recognised in heaven as worthy to receive power, riches, wisdom, strength, honour, glory, and blessing, in the place where God is, all laid down before the Lamb. G. V. W.

Extracts from Letters

Extracts from Letters

of G. V. W.

Published by Broom,

CBA5593(5), John Rylands Library, Manchester University.

"My thoughts are not as your thoughts, nor my ways as your ways," is a grand truth, and how heartily can faith add its "Amen" to the declaration; for how far better are His thoughts than ours! It is good to be in His hand; and surely every way of the Lord as to each of us is the best possible, being the perfect expression of infinite wisdom, love, and power in our favour of one who sees the end from the beginning, without whom not one sparrow falls to the ground. God is God in all His thoughts and doings, and from before the foundation of the world He planned as well as counselled all, when man was not, and therefore could not think or will. With what perfection the seed of the woman was announced after the fall! With what perfection did He wait in patience on wicked man, till in the fulness of time His Son came to try whether man would be reconciled to God! (2 Cor. 5.)

With what depth of wisdom did God find atonement in the blood which wicked man shed, because Christ brought God too near to man when He was down here! With what perfection has He waited for you, for me, for many whom we loved, not closing up these last 1800 years the stream of blessing until we were reached! And had He proposed any one part of His plan to me, I should as certainly have refused it, as I have most surely been slow and stupid to learn that all my salvation is in Christ alone, and that He is mine, as I am His, because God's ways are not as mine, nor His thoughts as mine. The ways of the Lord are perfect, and we have to bow to Himself to learn how perfect they are. God works in us by sorrows and trials, that which He sees we need; and the living Christ washes feet still, and girds up loins, and realizes to us what earth is in its best condition now, and that gives me confidence afresh.

___________

The inbreaks of Job's sorrows on him were proofs of God's love to him, and of the jealousy of that love too; for Job had enjoyed the gifts more than the Giver, and said, when in the enjoyment of the gifts, "Surely calamity will come." (Job 3: 25, 26.) I think it was a bad state making gifts loved more than the Giver. Job did look up; but his own mind was at work within, and instead of waiting for God to come in and explain all, Job showed Job's self, prolonged the furnace and the trial; but God did come in, and Job learned. (Job 40: 4, 5; Job 13: 2, 6.) I judge that the great thing is to own God, and be still: " I was dumb; thou didst it," said David. Perhaps it was well to be dumb. Had he spoken David might have shown out David; but "I was dumb." There is rest in this — giving to God His own place.

___________

The Lord's will is bright about us, each one; and I am sure it is better for us too, for divine wisdom and love to sit at the helm and decide for us, than for us to have to decide. The Lord Himself wept by the grave of Lazarus; and all affliction is from Him, so that we should feel it as affliction. This I do in your present exercise and sorrow; but I look up still to God as a Father. As to heaven, all is right, ready for us, and happier they that are there, than we that are here. The good Lord settle for us the times of our going thither, and keep us while here ready and willing to slip in at any moment.

___________

Faith makes a bright and shining way up to Christ. But many have to climb up by a broken ladder, which tears feet and hands; but broken ladder and the narrow stairs — steep and too narrow for some to be carried up without getting bruised — lead up to the same place as the bright and shining way. God be praised for this!

___________

The heart is to be like the gold in which a peerless jewel is set, Christ dwelling in my heart; the setting should hold the jewel firmly.

___________

To walk as only having God and Christ and the Spirit is not solitude necessarily, was not so even to Christ in John 15: 32. I find it a hard thing sometimes to put and keep in exercise the double lesson (Heb. 12: 5), " Despise not" (or make little of), "and not faint or droop." I think the Lord would have us tell Him of all trials — bereavements, as well as others. If the Lord takes away, it ought not to be little in our eyes that He has done so. Nor in such a case as His taking away, in a heavenly way and service, one of His own, see I, the least reason for drooping. Scripture, however, goes further, and claims "giving thanks always, and for all things." (Eph. 5: 20.) To do that, and to do it truthfully and heartily, one must be out of the death side of the scene, and abiding in the light of heaven.

___________

The first of January, 1872, reminds me of the rapid lapse of time. Oft, short in the retrospect, though it may have seemed to move on heavily and slowly in the course of its progress. But time shall be merged in eternity one day to us, and then not lessons learnt in detail, or sorrows or joys connected with our own little centres, but grace, mercy, and peace, shining forth from God and the Lamb, and filling the new heavens and the new earth, wherein shall dwell righteousness.

To my own soul, however, the thoughts of God and the Lamb, as then to be displayed in all their fulness, and enjoyed in the power of the Holy Spirit, surpass the mere scene of glory. It will be for Their sakes: and Persons are better than places. And I do not doubt but that we, who will be there, will then see all the wilderness circumstances in their full and correct light; in their connection with the fall, and with Satan, and man, and the world, and flesh, and redemption, and salvation, and with God and the Lamb, and eternal glory. The thought of God's and Christ's connection with the daily journey, and the portion of each day and its experience, is the divine and heavenly side; its present bearing upon us and our want of accommodating ourselves to it, is man's and earth's sorrowful side. But all will be seen then and there, when we come to the end of the journey.

___________

In God there is no distance, either as to time or space.

Every feeling man may have of "How long the wilderness is!" or, "How long till He comes!" only shows us how little we walk in the power of the Spirit, how little we see things as Christ sees them. It is not stoicism which would seek to pound out all the higher feelings of nature (in the stoic), and of the divine nature in the badly-taught Christian. If my affections were as sensitive as were Paul's, I should have more feeling than I have. But my feelings in this sense are not merely of nature, fallen nature, but a new. I have Christ and His mind as their power and regulation. Christ wept; but He wept as in the sight of God, and He would not have been perfect as a man if He had not wept once and again.

The man who was perfect Godward and manward must need have wept in His day and work. So Paul, as one in whom (though a man of like passions with ourselves) we see how far life divine can be displayed in a man, had sorrows, and we too must have them. But where is Abba? where is His God to us in our sorrows? And let us see to it that the sorrows we have flow from Himself, and flow toward Him in God — they will be all the deeper, I am sure; but what is from God and to God is sustained by God, and so we can give thanks always for all things.

___________

How far is Christ practically formed in our hearts and minds? I mean not as in Galatians, Christ formed in their souls, but formed in us, so that His thoughts are our thoughts, His cares our cares, His subjects of interest our subjects of interest, and none other. So it was in Paul, and so might it be wherever His life reigns in us, although our portions and calling be not so Nazarite as were Paul's. I ask for more of this for myself in my remaining sojourn down here one thing, and but one; that standing and abiding in Christ where I am — my range of affections and thoughts may be in unison with His until He comes. I can think of nothing as more blessed than this reproduction in oneself of His life, already ours through faith, but needing the unhindered action of the Holy Ghost — fulness of the Holy Ghost — in order to be practically seen and known of all around as enjoyed by the soul  - In the secret of God's presence. The dust of the wilderness, one thousand and one little cares, would then drop off, or if remaining, be but as the last year's fruits, that have still survived the autumn blasts and hard frosts, and will drop off as spring returns, and the fresh flow and sap comes, and shows what is and what is not vitally connected with us.

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More and more does it become clear to me that "I will instruct thee and teach thee in the way thou shouldest go: I will guide thee with mine eye," is the only proper and safe guide for us. Better err so while endeavouring, as individuals, to walk with God than go upon a level highway without individual faith in exercise. I am to walk with God, and spend and be spent for others down here. This is not pride; pride will soon wither and die down if I walk in the spirit of dependence and obedience to God. And further, we have to profit from every help God gives us; but to try all things and prove what is of God, and to take forth the precious from among the vile that we may be as His mouth.

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Christ as the end of one's being, whether living or dying, makes all sweet, and all intelligent too; for we know both what we are about, and the way to get it; whereas if self reigns within, waywardness fills our path with uncertainties, for self-will never knows its own mind.

"What pleases thee, Lord, pleases me," is a grand motto for rest, and peace, and quiet, and for the stopping of all repining about what we have not got, however it may be.

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He that has poured light and life into myself is above in heaven — the fountain filled with all blessing for me, and He never hides Himself from us. Poor things that we are, to have such an object and such a stay for our souls.

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Strange the world we live in, strange its ways, and strange ourselves that we are not more Christ-like, more living above where He sits at, the right hand of God, and where too is the constant memorial that He is coming quickly to take us to His Abba's house, where all is in harmony with His own self, and thorough consistency with Himself will be ours, and ours for ever. For ever with the Lord. I trust you are walking as alive from the dead and living unto Christ — 'tis simple; that they that live, that have Him for their life, hidden with God though He be, should do everything as unto Him, eat to Him, drink to Him; wake as for Him, and go to rest as in Him. So the bright inshining of His glory will be both upon us, and round about us.

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I find that there is nothing to do but — as Christ is our representative and head, spring and fountain of life up there — to seek down here to be His representative and the manifest member of His body — a channel and a sluice through which His life flows out before men. My own conscience gets exercised about the little extent to which I am like a glass lamp, having Christ as a light burning within me, and the light shining out upon all around. A crack in the glass, or a spot of mud on, might have its shade cast on the ground; but then it would become evidence indirect of the power of the light too.

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The Lord doeth all things well, and is debtor to none of us to employ us in His work. Individual dependence, and waiting on Him, and communion with Him, He does always expect. And of the two it is the higher; for there will be no work, so to speak, in the glory  - where all enemies are put under His feet — but communion and dependent subjection will never cease.

It is life versus gift, and the eternal life is higher than the gift, however high that might be. Paul's enjoyment of eternal life went beyond as well as below his apostolic service. And not so only; for, as to the blessed Lord Himself, His having life in Himself preceded all His mission and service too. A little check in work often discovers how feeble life is in us. This is selfishness in another form. For service is distinctively individual; life the portion enjoyed by all.

John 13, 14. The One who on earth knew everything, about everyone, everywhere; and when about to leave earth and go on high for us, in love made known to His own whom He loved what He would do for them.

John 13 as guarding against the evil which would still be in them and around them in the world. For His having become known to them, as God's salvation for them, set them truly apart for eternity; but while it secured the end, left them with the law of sin and death still in them, that He might still use them for His glory in daily saving them from Satan's power, sin, and from the evil of their own hearts and the world around. Until the time of glory came He would use us for the daily manifestation of His saving, guardian power; and in so doing give to us opportunity of separating ourselves unto Him too, and avowing that He is our choice, now that we know Him, and have been drawn to Him, as we were His choice when all in and about us was of the enemy.

He is our salvation — eternal life in Him if we have believed in Him. But the old root in us is still ready to throw out its evil, and then renewal of power for communion and practical life is needed. Bathed in passing through the Red Sea we are God's; but need mercy and grace then for restorations (not to Him whose we are, and with whom we are, but) for communion and walking with Him. This comes out (vv. 1-11 ), and the duty on our part of putting our spotted, soiled feet into the basin in His hands, stooping down to serve us now.

That it is condescension in Him that leads Him to do it, and that that same lowliness which He shows is to be ours one with another, is clear (vv. 12-20); and in our trying to be one another's keepers before God, we find out how unselfishness and true lowliness are wanted. Verses 21-30, He gets upon the more sorrowful part of the picture, not only that God's way of salvation supposes a passage of us through a sin-defiling world, where none can keep us clean but Himself; and that His ensample of unselfish downstooping will cost us much to follow; but that the power of darkness rules in the world, and will work inside the house of passover-blessing on which no judgment from God can fall; and there too Peter's curiosity, and John's lending himself to help it, will be found.

Verses 31-38 give the Lord's caution to us not to go save where He has been before us. Go into things till He has passed through them we cannot. We must know Him to have gone through all that Satan brings in, ere we can go through it. This Peter denied.

In contrast with this, in John 14, His eye and mouth take up all the things in God, and goodness and privilege, which are ours, until He comes — Himself as God an object of faith. (v. 1.)

The Father's house with its ample room (v. 2), Himself there now, its readiness for us, yet coming again to lead us into it, there to be with Him. (v. 3.) His own self to be known by us now in life (He the revealer of the Father), and the light shining out from Him, telling us which is the path, and whither it leads, even to where all will be but as the expression of what Himself, God manifest in flesh, was and is, and the halo of His own moral glory. (vv. 4-12.) Himself the way to the Father, the truth and the life, a life communicable, and one of communion. (v. 19.)

His power with the Father ours, and ready to meet our prayers. (v. 13.)

Himself the giver of a new Paraclete, the Spirit of truth, and the giver of life. (vv. 14-20.)

Obedience and dependence (vv. 21-24) in us, on Him, will fill the pathway of our feet with light down here.

The Spirit guiding into truth. (vv. 25, 26.)

Peace, Himself our peace. (v. 27.)

Himself asking us to enter into this blessedness (v. 28) as gone to the Father.

We in the world having to face Satan, the god of the world, have to arise and go hence.

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"He that overcometh" should rather be "the overcoming one;" i.e. it is a participial form, marking that the action of overcoming does already attach itself to, is already part. of some person or persons; whereas "he that overcomes," as a tense, might postpone the connection of the action with the person until the whole action of overcoming was perfected. This is very important to remember in the addresses to the seven Churches, and everywhere in John's writings.

Paul's words give the same idea in a different way: "In all things more than conqueror, through Him that loved us;" for I am persuaded that neither life," etc.

Anyone that believes and understands Scripture will see that the babe, the young man and. the father in 1 John 2, has each been already an overcomer. The babe has broken away, been broken away, from Satan and from atheism. The young man from self: and the fathers into the full rest of faith.

The overcomer knows he has been an overcomer by what he has passed out of, by what he is now passing through, and by what he has to pass into; not indeed by power or might of his own, but by God's and Christ's Spirit — the seal and earnest of the inheritance. Be strong, be strong, be strong, is God's word to His saved people. (See Joshua 1 and Haggai 1.)

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How the power of the Holy Spirit is practically lacking in our assemblies! and if He is not keeping the house, how other energies bestir themselves! and then how does Christ become, and God too, out of the minds of those that form the house.

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The days are portentous in which our lot is cast. Happy they that make little of themselves, and all of Christ; for the littleness of what we are is sure to come out, and it is better learned in learning what the fulness of Christ is than in any other way.

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It is a good thing to be shut up to the Lord Himself alone, as to all those matters in which one's heart is interested for His name's sake, whether as to His saints, or the dealing of His hand with wandering souls; and it tries one's soul as to its real estimate of the value of praying for them to Him.

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He will have a people to remain and wait for His Son, and if any fail in holding that position they must either seek, and then find restoration, or be set aside for others that will wait for Him. But I see many in England who did take that position, and are, I trust, under the power of it as to the texture of their outward lives, who yet want stirring up so as to be thorough overcomers. The world creeps in so imperceptibly, and then whether it bear the more bitter form (to nature), or the sweeter and more attractive one, the heart is not practically responsive to the Lord's love and coming.

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How little everything looks when seen in the light of eternity, and of the counsels which contain a new heaven and a new earth fulfilled, by Christ, to the glory of God's grace, with poor redeemed ones! And how quietly and unselfishly should we seek to walk, who are already not only brought into the knowledge of these most gracious counsels, but called to take a present part in them.

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I see more and more as I go on that the only principle that is safe to walk upon is that of Enoch. Enoch walked with God. God's word testifies of no blessing apart from so doing. 'Tis the path which the feet of the Lord marked through the wilderness, in a way unwaveringly perfect, and walked in by Him perfectly. True the work which He undertook to do is finished, and cannot be done again. But the spirit in which He brought eternal salvation and everlasting acceptance for sinners to shine out from the throne of God on high, so making it, through His own perfect obedience and subjection to God and His Father, to be a mercy-seat; that spirit is ours to walk in now. "Lo, I come to do thy will, O God," was the spirit and mind of the Master's walk, when He had to show out man to be a sinner, and God to be a Saviour, through His own life and death and resurrection and ascension. That is done. And it is ours to be obedient and subject to that great salvation, and to live to Him who came off the throne eternal to become a man and to die for us  - for me, that I, having received life, might live to Him alone.

And this we, amid the failure of the Churches, must never forget. If we do, we drop out of obedience and subjection to Himself into walking with men, or following an earthly leader. Paul seems to have been quite alive to the certainty that his revelations were direct from God, on the one hand; but needed, on the other, revelation from the Lord to the soul of the individual's own self. There is no sanction in what I say to self-willed independence. But if I have received Christ into my soul, I have received Him from God alone. And if God has revealed anything in His word, a Paul would have shown it to me as bearing on my walk before God, and leaving me still to walk with God.

Reckoning myself to be dead to sin but alive unto God through Christ, are inseparable from life eternal indwelling the soul.

We are too apt to look and see how others walk, which is not faith, and to allow our own steps to be more or less affected by the walk of others around us. But in so doing, my soul is not carrying out the spirit of life in my walk.

Everything will turn now on our not making churches, but walking with the living God.

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It is a great thing for each to be well girded up, ready to act on and from his own responsibility, but never going beyond that which he sees to be his own duty, never acting under the light which others have, and often quietly assume to be the measure of light common to all. I would rather act under God's measure of light vouchsafed to me, or not act, because I had none such, than be the one to carry out the mind of any man, without my being assured his mind was God's mind for me. An inspired apostle might direct me as in the Lord's name, but none other, and hardly he but where the Spirit bore witness to the word of God, as to what God would have me to do.

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I have no doubt the state of things in England is trying at this present time (1876); but (query) has not that state which tries grown up out of the fact that men have acted beyond the known measure of their faith, and light, and spiritual power. I think it has been so. And the correction of this state is in a private and general humiliation before God. It is no use trying to hide oneself, or get out of the trouble. Faithfulness to God requires you to go through it, but go through it with God.

Our Extremity is God's Opportunity

Our Extremity is God's Opportunity.

G. V. Wigram.

In 2 Corinthians 4: 6 we have life coming into death, the almighty power of God speaking light, where there was darkness; bringing   in life, where there was death. In Ephesians 2 we have the state and circumstances of those to whom He gave life. We find there the entire absence of anything good in the creature. We see in verses 1-3 the pit from whence they were digged and who is the master of it; and then is brought out (v. 4) the motive of the divine mind — "rich in mercy." It is an old thought that if we look at the origin and close of anything we shall form a correct judgment of it. Look at this pit, and then the finish of this perfect work, when the Lord appears on the cloud, what does it show? All weakness in the creature, all power in Him.

Paul had been looked into by the Lord Jesus Christ in glory, he had given up all his plans, he had got a new master, he was a new man. But some time or other he had to go through the process of learning what the entire impotency of the earthen vessel is, when any claims are put upon it. We learn grace, but we have to learn too what the earthen vessel is — that "in me dwelleth no good thing." The soul gets a sense of its total incompetency. We must and can only get at what is right through death and resurrection. Faith must be in exercise; but often when we ask for faith, instead of the rest and quiet we expect, waves and billows arise. The wave of death rolls in, which bring us to our wits' end. Christ works all our works in us. We feel we ought to be this or that, but where is the power? He that plants the seed in us breaks up little bits of the rock that the water may make it bud, and that the seed may grow up. Are we struggling against lusts, etc., and forgetting that it is "not by might nor by power, but by My Spirit?" We do not realise enough that everything is secured for us up there. Some who know how to sing the song of redemption, in the wilderness, have yet to learn their connection with the perfect power of Him who is risen from the dead, and have, as to themselves, to go on in the sense of cripplement and perfect weakness. I could not ask the Lord to take the law of sin and death out of me. The light shined into Saul's heart, it did not take anything out of him; but it enabled him to be master of all his lusts and passions. He had to learn that he was but an earthen vessel.

God is the God of resurrection. God's way of dealing with His people is the display of His strength in their weakness. You need not be afraid of being brought to death if He is the God of resurrection. Have you the sentence of death in yourself? It is a thing of everyday wear; a Christian man should never take a step but on the principle of having the sentence of death in himself. God often brings us up to the last point, to see if we have the sentence of death in ourselves. If He lets us down into a pit where there is no water, there is light above! "Who hath delivered and doth deliver," etc. (2 Cor. 1-10). Past, present, and future, all is connected with Him, as the God of resurrection. If we want to know Him as the " Father of mercies and the God of all comfort," we must be prepared to be put into circumstances to experience our need of mercy. Mercies are the forms in which the mercy which dwells in the heart of God expresses itself. The Corinthians did not think they needed much comfort, but Paul, who had to run the world round, and who carried the churches in his bosom, found out his need of mercy and comfort. Paul was kept from glorying in gifts, for God rolled in upon him the sentence of death every day; so while the Corinthians were boasting their gifts, God was letting Paul down into all sorts of extremities, that the rain of His mercies might flow in. In 2 Corinthians 1 we get the word "comfort" ten times. We shall get lots to bring us into the want of this comfort. It must be so, if we have much to do with Himself. Every step of the wilderness must have the principle of death and resurrection. The servant of the Lord who has known Him longest, I would ask him, Which are the times which look brightest now ? Is it not when you have been brought to your wits' end, and perhaps had little faith, and were almost in despair, when you did not know how the truth or yourselves were to be brought out of it? Then, your extremity has been God's opportunity to show Himself the God of resurrection. John never gets his cup so turned upside down as to his service as when he found himself in Patmos. He was brought there that a book might be written, without which the Church could not well get to the end: there was the power of God blending itself with weakness. When Israel went out of Egypt God could have led them any other way; but He had prepared the wilderness for them, to teach them that He was the God of resurrection. He knows how to turn the wilderness into a standing water. People say, "Oh, my weakness! my leanness!" But we never should talk of weakness if it were a realised thing, a recognised thing. Sometimes we come and expect rest, and we find disquiet, because He wants to make His strength perfect in our weakness. Do you give thanks for the discovery of weakness? Directly we give thanks for a thing that is trying to us, Satan is worsted; he says, that will not serve me. If in a burning fever and you cannot sleep, and you give thanks, he will send you to sleep directly rather than be the cause of your giving thanks. There is sweetness in the very thing, because God is letting in His strength.

Where are the saints who, with outstretched necks, are saying, "Come, Lord Jesus"? Where are those from whom the testimony is going out? Who are tapping at every door and heart and saying, There is mercy in God's heart for you? You are wanted to display His mercy. God prepares the place beforehand for us. His purpose is that the principle of death and resurrection should be spread over our whole course, from the Red Sea till we enter the Rest.

Extract from a Letter

Extract from a Letter.

G. V. Wigram.

Christian Friend vol. 15, 1888, p. 48.

"How far is Christ practically formed in our hearts and minds? I mean not, as in Galatians, Christ formed in their souls, but formed in us so that His thoughts are our thoughts, His cares our cares, His subjects of interest our subjects of interest, and none other. So it was in Paul; and so it might be wherever His life reigns in us, although our portion and calling be not so Nazarite as were Paul's. I ask for more of this for myself in my remaining sojourn down here — one thing, and but one — that, standing and abiding in Christ where I am, my range of affections and thoughts may be in unison with His until He comes. I can think of nothing as more blessed than this reproduction in oneself of His life, already ours through faith, but needing the unhindered action of the Holy Ghostfulness of the Holy Ghost — in order to be practically seen and known of all around, as enjoyed by the soul in the secret of God's presence. The dust of the wilderness — one thousand and one little cares — would then drop off; or, if remaining, be but as the last year's fruits that have still survived the autumn blasts and the hard frosts of winter, and will drop off as spring returns and the fresh flow and sap come, and show what is and what is not virtually connected with us." G. V. W.

Food for Believers

Food for Believers.

G. V. Wigram.

THE BELIEVER'S DUTY OF REALIZING THE GLORY OF THE HEAVENLY CALLING IN CHRIST.

Ephesians 1, 2.

The first of these chapters may be considered under two heads. First, we have the Church presented in fulness of blessing, and conscious of her portion; and also we have the revelation of the power by which God communicates the blessing to the believer, that of the Holy Ghost. In the closing verses we have the prayer of the apostle for the saints at Ephesus, to whom the epistle was addressed. This prayer will be found to be of a different character from that in the third chapter. In the prayer in our first chapter, the apostle is pouring forth his supplication and his desires for their establishment in grace. That in the third chapter is a setting forth of what one already established in the truth would have to learn, and ought to know. In this latter he presents the persons in the Godhead. Not Paul himself had attained to the comprehension of the breadth, and length, and depth, and height of the love of Christ; which he, nevertheless, prays might be the portion of the Ephesian saints.

We find that these Ephesians were made known to the apostle by their faith in the Lord Jesus Christ, and their love to all the saints. "Oh," says Paul, "they are Christ's; that is enough for me;" and accordingly he ceases not to give thanks, and to pray that the God of our Lord Jesus Christ, the Father of glory, might give unto them the spirit of wisdom and revelation in the knowledge of Him. He does not pray, you observe, that they might have the spirit of wisdom and revelation, till he knows of their "faith and love."

The first question which each one of us has to do with is forgiveness of sins through the blood of Christ. The first thing to be settled with every one is his acceptance, and not till then will it be of use to present those points which show the greatness and the glory of the inheritance.

God has revealed to the Church His purpose and counsel touching her future glory, as a means of separating His children more from the world, and to break the power of the flesh. Yet you will find many confining themselves to the first points of knowledge, and very unwilling to listen to any truth not immediately connected with the work of Christ. "It is sufficient," they say; "I have the inheritance; and nothing beyond that, as to any detail, can be material to be enquired into." Now, there is much blessing lost by such a course. God has His reasons for revealing glory to His children. To possess an inheritance is one thing, to know the value of it another. God would have us to know the value of the inheritance He has given us, and to prize it. See how gracious the way He has adopted to heighten our enjoyment of it! His method of surprising us by the discovery to us of the inheritance He has provided for us in His own family! Now what would be the feeling of one of ourselves, who had been brought up in ignorance of his title to some vast possession — of one who might have been brought up in his father's house as a slave — what would be his feeling on discovering that he was the son and heir of all? Would not this new-discovered relation to his father engross all his thoughts? And when the father gradually opened his mind to him, and began to associate him with himself in his plans and purposes, should we not expect to witness in the son and heir much interest and ardour, something like eager listening to all his fathers communications? and the father, too, would be seen to take pleasure in feeding the rising hopes and expectations of his son, who had only now been called to share the paternal counsels. Should it be otherwise with the son and heir of the heavenly inheritance? During his minority, that is, before faith comes, he is a servant; but when he is able to cry "Abba, Father," and when, to meet his need, the God of all grace, his Father! is willing to give him the spirit of wisdom and revelation in the knowledge of Him, etc., shall we not be surprised to find him making light of it? In Luke 24: 45, we have an instance of the communication of power by the Lord to His disciples. Indeed, is it not monstrous to take up the language of many, and to say, "I am satisfied to know my sins are forgiven. I'm safe; all beyond I'll let alone; I don't care for more knowledge than that." What! when God says, I'm your Father! when Christ says, I'm your Saviour! to say, Oh, that's enough for me! I shan't go to hell! that's all that's worth knowing!

The Holy Ghost is the one who communicates the blessing. But how great the difference between the being blessed, and the KNOWING and UNDERSTANDING the DETAILS of the BLESSING. And look at the consequence as to the soul; why, instead of the happy experience of a well-instructed Christian, is not the thought now and then recurring, whether some day or other they may not be cast off? and all through ignorance of the love of God, and of the greater security on which their title rests.

The first part of this chapter presents faith in Jesus, and the unction of the Holy Ghost, by which they got understanding. Secondly, we get the person of Jesus, as that by which we get the victory over the world. Thirdly, the things which have to do with establishing the believer in the love in the Father's heart. "That ye may know what is the hope of HIS calling." The believer's hope is, that when we see Him we shall be like Him; for we shall see Him as He is. It is that blessed time that the apostle would have them bringing continually before them. So again in Philippians 3: "I press toward the mark for the prize of the high calling of God in Christ Jesus." Then will come forth such quickening power from the Lord Jesus Christ, as shall transform us to His image.

The next thought in the apostle's prayer is, that the Ephesians might know what is the congregational glory of the saints, and the riches of the glory of CHRIST'S inheritance therein.

Consider again the great delight Jesus must have in His own perfections, in His reflection of His Father's glory! What a contrast to us who have only to mourn over deficiency. Again, there is Jesus' delight in being the source of the perfections there will be in the Church, so loved by the Father. Consider further the blessedness in seeing the wide-spread glory of Christ in His inheritance in the saints; another and a different one from our own individual realization.

It is important that we should realize our resurrection body. If we don't realize the resurrection body, we don't, get our full power over the world and the flesh. God grant you understanding, that you may know what is the hope of His calling, what the coming glory.

It is the display which God has made here that lays responsibility upon us. He calls us to enter into the consideration of these things; what is the case amongst ourselves! If I have communicated my mind to my child, and I see every trifle capable of calling him away from what I have been trying to interest him with, don't I give up the attempt? Just so with God. He does find delight in communicating His plans, and the purposes He has formed about His Son. How exceedingly gracious of our God, to present to us the things that He is careful about for us as our Father! Does it not bring His grace very near and very dear home to our hearts? If He tells me He has made a large provision for my happiness in His Son, and that it is His desire I should be conformed to His Son's likeness, shall I not prize this? Is it not a great grace that He should present this to your own soul? Is not the thought in the heart of the Living God, in reference to each poor believer, That is one I desire to have conformed to my own dear Son, my beloved Son Jesus, in whom is all my delight? And the Spirit of God presses this upon us, knowing our exceeding want of capacity of heart and mind to comprehend and retain a sense of such favours, such promises, such prospects of glory. We live so little in the power of our privilege, and our thoughts are so much taken up with the circumstances around us.

Remember, when God calls us, and invites us to know the hope of His calling, it is a call to us to be ABIDING IN IT.

THE LORDSHIP OF JESUS.

Ephesians 2: 14; Ephesians 4: 7.

The subject I propose for this evening out of this portion is "One Lord." There is an unsearchable fulness in each of the seven subjects contained in this 4th chapter, especially in that I have selected for this occasion; and I desire to lift up my heart to God to obtain great guardedness and great sobriety of spirit.

The word "Lord" has two distinct uses. One — Jehovah —  involving the essential being of the Godhead. If Jehovah be thus found to be applied to Jesus, then He is fully and properly God. The Jews deny to the name of Jehovah anything connected with suffering. (Zech. 13: 7.) We have another use of the word "Lord," as "Adon;" as we see Sarah used it, calling Abraham "Adon" — Lord. Both are true of Jesus, both are applied to Jesus, both "Jehovah" and "Adon." This latter in His official character. I proceed to refer to two passages where the title "Jehovah" is applied to Jesus. John 12: 39-41, where Esaias is quoted as speaking of the Jewish hardness of heart, "when he saw His glory," — the glory of Jesus. Turn to Isaiah 6: 5. The glory he saw was the glory of the God of Sabaoth — Jehovah of Sabaoth: "Mine eyes have seen the King, the Lord of Hosts." Has God the Holy Ghost applied these words to Jesus? Yes; by the pen of John (v. 41), "These things [alluding to the blinding of their eyes, and the hardening of their hearts] said Esaias, when he saw His glory, and spake of Him."

The second passage is that in Zechariah 11: 12; and the Holy Ghost, in Matthew 26, quotes this as fulfilled (v. 13); "And Jehovah said unto me, A goodly price that I am prized at."

Another passage (Zech. 13: 6, 7), though not so direct, yet strong by implication: "Against the man that is my fellow, saith Jehovah;" as ascribing to Him fellowship in glory. But the passage in Isaiah 6 is without qualification; there we have the glory of the fulness of the Godhead bodily, essentially in the person of the Son.

Next as to the title "Adon." In Philippians, Jesus is said to have been made Lord: that could only be as master. In Phil. 2 we have the contrast — the Divine glory — "in the form of God." Of no angel could this be said, "Who, being in the form of God;" also, "He made himself of no reputation;" and, "that at the name of Jesus," the infant of the Virgin Mary, "every knee should bow." This title of "Adon" we have again: "One is your master." Also in Ephesians 4 — "one Lord." It is the mastership of Jesus. The Church knows one master  - even Jesus. It is spoken of what is true in dispensation —  God is a God of order.

The infidel says there is no proof in the Bible of the existence of God. Why, when one writes to another, does one stop to prove or assert one's existence? It is our blessing to come to Scripture without any previous thoughts, and to fall into the wake of God. People perplex themselves in vain whilst they labour to unravel the mystery of the Christhood. Unless the Son be God, where is the value of His humiliation? Let us turn to this doctrine of "Lord." In the Acts, when Peter was speaking, the Holy Ghost was turning his thoughts (chap. 2 and 3) to the earthly blessings which Jesus, "Lord," would bring in in the latter day (19, 21). What a heart-searching word for them! He whom you murdered is "Lord" and "master" of all. We ourselves have the strongest proof of His being "master," for we have got the Holy Ghost. Again (Acts 2: 36), "Therefore let all the house of Israel know, that God hath made this same Jesus, whom ye have crucified, both Lord and Christ."

It is a secure thing we have. God has pledged His own word, as Father, that He has made that Son master, and that every knee shall bow to Him. Is He your master? Have you owned Him? Again (Acts 3), For Moses, yea, all the prophets from Samuel have spoken of these days; "Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities." Peter asserted that in this One was the security for the performance of all the promises to their fathers. (Acts 3: 25.)

The same Lordship is presented in Heb. 8 and 9. The 4th chapter presents Jesus as standing in heaven before God. In ch. 8, "We have such an High Priest, who is set on the right hand of the throne of the majesty in the heavens." In ch. 10, "This Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God." There is the Mastership of Jesus in the heavens. In Rev. 4 and 5, what is all the movement there but to bring out the Lamb on the Throne — Jesus of Nazareth, Lord of all! The way is to take into the Old Testament the bright light of the New — even Jesus, and He is found there. The Church is based on this Sonship: as many of you as know Jesus as Lord and Master are in possession of all with Him. The owning of Jesus as master is a pledge of our oneness in Him. Rein. 10: 9, and 1 Cor. 12 bring this truth out: "If thou shalt confess with thy mouth," etc. First, the confession with the mouth of the Mastership of Jesus; next, belief of the Gospel. The apostle Paul had no other ground of hope. I have none other ground on which I rest for salvation. All the cable I have got is God the Holy Ghost's cable, uniting me with the Anchor within the veil. Paul saw the Lordship of Jesus in a moment; then the cry, "Lord, what wilt thou have me to do?" when he saw Jesus in the glory.

When Ananias hesitated about going to Paul, God says, He is owning my Mastership — he is a sound man. Some do not like the simplicity of the Gospel. The light that shined into Paul's heart was much more wonderful than the light that shined in Genesis. Dear friends, Does God see that you are hanging in dependence on Jesus? (1 Cor. 12) "No man can say that Jesus is Lord but by the Holy Ghost." It is one thing to have it upon the lip — it must be the turning point of the life. It is ever a practical thing, whenever Jesus is truly known as Lord.

Individual salvation is connected with knowing and owning the Lordship of Jesus.

Such an one says, "I have fled for refuge to the hope set before me in Jesus." There is no danger to be apprehended then. What is my confidence, if any one speaks to me of the judgment before the great white Throne? It is this: The very One that is to sit in judgment is the very One who bore my sins in His own body on the tree! Look at Him as the One who is your "elder brother." Have I found no sorrow today, that I have had to take to Jesus? have I not found Jesus taking it up, and proving He could be touched with the feeling of all my infirmity; Jesus has been exalted to be a Prince and a Saviour, to give faith and repentance. How came I to have the Spirit, not only as the Spirit of adoption, but the continual actings of the Spirit — the Spirit down here bearing witness to the Lordship of Jesus — Jesus the Lord, to throw open the mansions! The Holy Ghost, if He ever lost sight of the Mastership of Jesus, and of the connection between the poor weak sheep and Jesus, could never stay down here!

At the table of the Lord we recognize the Lordship of Jesus. Try to get Jesus as Master, and see if you cannot get sweetness to your soul. God has made Him Master; I want to own His Mastership; then I have real sweetness in doing the most painful things. The Lord enable each to say from the heart, "I will own the Mastership of Jesus — own Him as Jehovah of Sabaoth."

Observe, generally, that no truth in God's word is ever made to rest upon a type: — but truth, elsewhere plainly revealed, may be illustrated and opened by the types and shadows of the Old Testament.

GOD'S TRUTH TO BE PRESENTED IN GOD'S ORDER.

1 Peter 1: 18-20.

One of the means adopted by the adversary to prevent souls, quickened by God, from being established in peace, is, by reversing the order of God's truth. They do not receive God's truth in the order in which God presents it. You will find many a soul looking to the work of Christ as the foundation before God, recognizing the necessity of the Spirit's work in renewing the heart, yet not having peace — and that because they are looking to the work of the Holy Ghost within, rather than to the finished work of Christ without. The only thing God presents to the sinner is Jesus. God never presents the work of the Holy Ghost before the sinner, as that which he is to begin with. Until the sinner is converted, the object God presents is the finished work of His Son.

When the sinner has received the testimony, he knows the work of the Spirit in his heart; but he is the subject of the operation of the Holy Ghost before he is conscious of it. This is God's order. To reverse it, is to build upon a sandy foundation. Adam and Eve were unconscious of the work of their creation, but afterwards they recognize the hand of God in it. When I know the cross, then I understand how I got peace — by the Holy Ghost.

God's instrumentality is set before us in this chapter (ver. 21), "You, who by Him do believe in God," etc.; and again (ver. 23, 25), "Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever." There is the instrument — "the word of God" — not the doctrine of the Holy Ghost, but of Christ. So also the same thing is brought out in the preaching of the apostles: the objects brought forward were Jesus and the resurrection, — he that believed found he had got peace. Again: — in the instance of Saul's conversion, his knowledge about the work of the Holy Ghost was matter of after attainment; what Saul learnt first was, that Jesus, the very one he had persecuted, was up in heaven.

The alone thing God presents, is Jesus crucified and risen. (Acts 2, 3, 4) Here the sum and substance of the gospel is presented. The sinner's attention is never called to the Holy Ghost. The soul, though awakened, has no power of entering into the privileges of the Holy Ghost till it gets peace. Until the saint can say, "Unto Him that loved us," etc., the doctrine of the Holy Ghost is not to be presented. The 6th and 7th chapters of Romans show that the quickening power of the Holy Ghost cannot give peace. In Rom. 8: 3-6, it is the person of Christ that is presented as the quickening power, and not the Holy Ghost. The Holy Ghost uses the Lord Jesus as the quickening power. In John 3: 14-18, Jesus, after speaking of the necessity of the new birth, goes on to show where the power was which would give the new nature — the power which would open the door into heaven.

This is exceedingly important as connected with peace - "I am the door." The Holy Ghost has not that place given Him. Is the question, I ask, ever of the Holy Ghost, as to the work, opening the way to God? The Holy Ghost does give the power to receive the testimony sent forth. The Holy Ghost does make it a quickening word; and then the sinner finds that the Holy Ghost has done it.

The soul that is not established on the work of Christ cannot understand the work of the Spirit.

Again: — It is thought by some that the Holy Ghost is simply the substitute for Jesus Christ: that is not strictly so, the case being that both Jesus Christ and the Holy Ghost are substitutes; Christ being the substitute for the sinner  - "the Just for the unjust," — and the Holy Ghost being substitute for Christ in His guardian care of the Church, and in all His service, taking up, and calling whom He will; acting as representative of Jesus during His absence.

There is no atonement in the work of the Holy Ghost; nothing to open the way; nothing for God to work upon in connection with the Holy Ghost. We find that the apostles never took that ground when the question was of sin: "If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins." So also Paul, — "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."

The apostles had no thought of interfering with this prerogative of the Lord Jesus Christ. It is confusion on this point of prerogative that occasions so much disquiet to souls; for consider, if God the Holy Ghost came to the sinner, without the work of the Lord Jesus Christ, it could be only as a consuming fire.

There is nothing, then, in the work of the Holy Ghost to bring peace. He has come to discover sin. All the holiness, all the requirements, of God are MET FULLY in the Cross. The soul that comes to this gets instant peace; whereas the Spirit of God is a Spirit of conflict with the flesh — it is a constant warfare; but whilst there is the work of Christ before the soul, there is just quiet and simple peace.

The great place of the Holy Ghost is as representative of Jesus, as Guardian of the Church; even as Jesus had been an elder brother to the Church, so the Holy Ghost succeeds Jesus in that character, on Jesus' going away and taking His place at the right hand of the Father, and during His absence, until Jesus returns to take His Church to himself. (John 14, 15, 16)

To those who understand the value of the blood, the Holy Ghost gives power to enter into the Holiest. He teaches all things, and brings all things to remembrance. "He shall testify of ME: He shall take of mine, and show it unto you." The subject of the Holy Ghost's testimony is not of himself, but Jesus — the person of Jesus. The 15th chapter treats simply of bearing fruit.

If the sinner's ground of hope is connected with something wrought in himself — the experience of something wrought in himself — he is sure to fail in the hour of trial. Nothing but the Blood of Christ, and God's testimony concerning it, can give peace. There need be great simplicity on this point. Let this be our rest; the death and the resurrection of Jesus Christ. The 16th of John points rather to the believer's victory over the world.

Such portions of Scripture, as the Epistles to the Philippians and Colossians, have been read in vain, if you do not know that Jesus has been made to you "wisdom, and righteousness, and sanctification, and redemption." If you are still looking for evidences within, a Balaam might have taught you, but the Holy Ghost does not teach so. He teaches of the love of Jesus — of the death of Jesus. With Him it is not sunshine today, and gloom tomorrow. No; He whispers Jesus' farewell — "Peace I leave with you; my peace I give unto you." The Holy Ghost presents your security as in connection with the session of Jesus at the right hand of God the Father; a security based on a rock immovable and unchangeable? Lastly, He presents the "Lamb as it had been slain, on the throne."

I would earnestly ask those who do not know this abiding peace, how can God hide His face from one who is in Christ? hide His face from him who ought to know his own entrance with Jesus into the presence of God? Is such an one to be ever changing and shifting according to the state of his own frame and feeling? He has one abiding answer to every question about sin, - There is Christ at the right hand of God! God is satisfied! That is the answer of a soul resting on the word of God.

It is matter of astonishment from day to day to witness the prevailing defective apprehension of their standing, in those reported and recognized as Christians. A man has no proper standing as a Christian, if he does not know his sins to be forgiven. Without this knowledge, he is scarcely in a state to be accredited as a Christian by the Church. It is a matter of the most solemn consideration: Christ's death being either the condemnation or salvation of every human creature.

CONSOLATION FOR DISCIPLES.

Matt. 13.

The first parable does not present the kingdom, but the means and mode of forming the kingdom of heaven. In the second parable, Jesus is speaking before the multitude. It is in this we get the hidden thing connected with that kingdom — the Tares. It will be seen that Jesus adds, in interpreting, something beyond the outline of the parable itself; for the Lord would give His disciples warning how that men would come in and mar His work, leaving a ruin. We have a similar warning to Israel in Deuteronomy, chapters 28 to 31. The third parable presents the first great features of departure into Apostacy. The fourth parable points to leaven — connected with unsound doctrine. The first four parables were uttered before the multitude, and privately interpreted to the disciples: significant this of the intimacy and confidence into which the Lord's disciples were to be admitted.

The remaining parables are in quite a different connection — have a different aspect, and are spoken to the disciples privately, the multitude being outside. You will at once see, that to interpret these latter would require one with "the mind of Christ." There is more of comfort and consolation than warning. Accordingly, Jesus seems to say, "You are not to look simply at the thing set up — that would only be to deject you the more, — when you find, as you will find, that evil has come in, and tumbled it all into ruin." The object of our Lord in these parables was to convey comfort and strength to His disciples.

The common idea is, that these parables refer to the individual case of believers. This is a mistake; a great principle of interpretation being involved in this mistake. Now, I may gather the meaning of any portion of God's word, according to God's mind, or according to the natural bias of my own judgment. In the latter case, I shall be led to bring everything home to myself. The Holy Ghost thinks directly of Jesus, of Him who is the centre of all God's purpose. The 17th of Exodus is an instance of misapplication to ourselves of what more properly belongs to Jesus. The truth there is deeper than is commonly supposed. JESUS was and is the unceasing Intercessor. Moreover, the application to the individual case of the believer is not so blessed. Nor is it so blessed in the parable before us, as it is to see that JESUS counted the Church so precious, as to be willing to give up all for her.

The parable of the treasure hid in the field cannot be truly interpreted of a disciple — he does not give up all that he has. Take, for instance, Paul, an eminent example. God gave him all first, and then he was willing to give up all beside. He got the portion first in grace. Not so Jesus. To get to the treasure, to secure the treasure to himself, we see Him giving up all, selling all, leaving all, as He is described in Heb. 2: 9-18. Yes, HE indeed laid aside all, and became subjected to God's judgment, and afflicted of God. See also Phil. 2: "He made himself of no reputation," etc. He laid aside all, that He might get the kingdom. It was because the Son of God left all His glory, "therefore hath God highly exalted Him," etc.

If we have the quick discerning eye of Jesus, we shall discern in the midst of this corrupt thing, which devils and men have joined in defilings, something so precious as to induce Jesus, the anointed Son of the Highest, to give up all, that He might possess himself of it. Oh, dear brethren and sisters in the Lord, how the knowledge of this, and the remembrance of this, if borne in mind, is calculated to strengthen our hearts in endurance for His sake. The Lord could so love His little flock, that He could leave His Father's glory that He might call this little flock His own. Yes, spite of the dross, Jesus sees here a bit of pure ore, and there a bit. Oh, Jesus has magnificent thoughts of His Church. Your names, dear brethren and sisters in the Lord, are entwined in His affections. (Ex. 28: 29.) In the midst of deep trial, how full of strength and comfort the thought — I am part of that treasure for which the Son of God thought it worth His while to leave all His glory, and to endure scorn and contumely, and the cross itself. What practical power in this truth — "He gave up all!"

In the next parable, the beauty of the Church is brought out, — described as a "pearl of great price." Now a pearl is an exceedingly beautiful object. In tint and delicacy of colour it is unrivalled. The beauty the Church has in the eye of Jesus is presented in the pearl of this parable. I ask, What beauty could Jesus see in the tree — the abode of wicked spirits; or, again, in the leaven — emblem of corruption, — a thing of evil omen? Jesus seems to say, I would have you taught of me, to see through that outward form."

The Church is, in the eye of Jesus, what Eve was to Adam, — the beauty of the garden of Eden. Can it be otherwise, knowing, as Jesus does, that the Church is to be conformed to His own image, and not think her beautiful, very beautiful? Behold, again, the glory of the Lord's beauty: Is He not altogether lovely? "Thou art fairer than the children of men." (Ps. 45) And it is by the mighty power of this One that we shall be fashioned like unto His glorious body." He knew that the Church was predestinated to be conformed to His own image and likeness.

Here, then, in these parables, was a store of comfort and consolation for His disciples. Jesus was desirous of leading them to discern, and fix their thoughts upon the pearl hidden within, which would yet shine forth in the day of glory, and be crowned together with Him. Be it ours to realize the crown, and to see it on the Church now by faith.

The last of the parables is that of the net. When full, the good were deposited in vessels; — when the net was full. Observe, not all the fish of the sea: nothing like a gathering into universal blessing intimated by means of the preached Gospel. The 49th verse raises the great question as to the angels, the instruments employed here. Angels are connected with Providence in the book of Revelation. That book fills up the gap until Jesus comes. If this separation is accomplished by Providential agency, it would seem to have already begun, and to be going on now. In many countries on the Continent, as well as in England, it is observable that God has raised up men who have come forth preaching a more simple Gospel, and a separating process is going on.

In all these three parables, the object is to comfort  disciples in their distress. In each there is that which would not strike the eye of a casual observer: — the discerning mind of Christ is required. Jesus was, as it were, digging a trench between the true and the false.

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It is as being no longer under the power of the devil, that we are enjoined to stand against his wiles. (Eph. 6: 11.) What sweet encouragement is here!

ONE GOD AND FATHER.

"One God and Father of all, who is above all, and through all, and in you all." Eph. 4: 6.

The Son of God is called Son in two senses: one, as Son of the Father, independent of incarnation; another, as Son of the Highest, as born of the Virgin Mary by the Holy Ghost. It was in the latter sense He could say, "My God;" He came as a servant — He took our nature upon Him that He might associate us with Himself and with God. What vast blessedness, dear brethren men in the flesh to be associated with God! But the association Jesus has brought us into with the Father has a deeper range of blessedness, — my Father; something far beyond "my God." God has revealed Himself in preceding ages as Eloim; then as Eloim Shaddai; next as Jehovah (Ex. 2); but the title, "My Father," carried with it all that range of blessing and glory that Jesus the Son knew from all eternity. The names, Father, Son, are domestic titles. How sweetly they speak to us of home! Contrast with Eloim, Shaddai, and Jehovah, the Father, as He is presented in 1 John 3, in all the constraining power of a love known to us; or as our privilege it won in the first chapter of that epistle, "and truly our fellowship is with the Father, and with His Son Jesus Christ," throwing us into that communion which exists between the Father and the Son — bringing us into partnership and community! Hence the different kinds of worship. Those of you who are accustomed to watch the workings of your own hearts — I speak to you — have you not marked the different character of your worship? In Hebrews God's place of worship is laid open; we are enabled to go in through the rent veil by the blood of Jesus, and stand in the holiest with a pure conscience. Jesus has higher intercourse than that,  - that fellowship He has as a Son with the Father. The Son has got a communion far beyond that which He has as High Priest. I call the one heavenly worship, the other divine worship. Even thanksgiving and service connected with this latter are quite different from the former. Col. 3 brings my soul into the relationship between Jesus and the Father. These are the things my heart is to be prying into — to be connected with.

Again, as to Mediatorship - two distinct thoughts are connected with it: one, of God dealing with a creature; and then three persons present — God, the Mediator, and those mediated for. Something far beyond Mediatorship is opened in Galatians: God was in Christ  - the Church also in Christ; there Mediatorship, but quite another thought. In connection with the mystery, God speaks to us of having died with Christ, being raised up together, and set together in heavenly places in him. Christ hiding me in the clefts of His side is something far beyond Jesus telling me, "I will undertake for you" — "I will clear you." The blessed mystery leads my soul into different and deeper thoughts than even that one of the great Sacrifice for sin — the just for the unjust, to bring us to God. It is the mystery of my oneness with Christ that brings me nearer in worship.

Again. Jesus being made unto us wisdom, and righteousness, and sanctification, and redemption, is very blessed; but still more blessed is the weird, "accepted in the beloved." Christ as the mystery in whom the Church is hidden, presents our case as a very different one from His Mediatorship for the Church. In the one, I see myself as a creature; in the other, the former, as a child. You must get into the mystery; otherwise you have no full liberty, nor full establishment. (Rom. 16: 25.) Without the saints understand the real vital union between Christ and the Church, they cannot enter into their full privilege of liberty and blessing.

We are entitled to look up into our Father's face as little children, and say, Thou gracious, glorious Father!

Every believer is a child of God by faith in Christ Jesus; directly the light has shined into his heart, God says, "There is one of my beloved ones." The thought of my relationship awakened by the cry of "Abba, Father," is by the Spirit's voice within witnessing to my sonship. Now many of you have known the cry of Abba, Father, and can say Abba, Father, but have you God's thoughts about you as His children?

Christ may see many a one of His rejoicing in being able to cry, Abba, Father! but He says, Ah! how little do they know yet of their portion in me!

Abba is a cord stronger than any other.

On the cross we hear first, in the agony of suffering, Eli, Eli, lama sabachthani! My God, my God, why hast thou forsaken me?

He really was forsaken of God. God has never yet forsaken one of you as He forsook His own Son. (Ps. 22 and 31) Though God had forsaken Him, one word, 'Father,' remained to Him; and then in fullest repose and confidence He rests there — "Father, into thy hands I commend my Spirit." There was this one thing which failed not when all else was lost, — the Son of the Father! The heart of a Son was His stay. It is ours. The power of "Abba, Father," in sustaining strength, was above that of "My God."

The thing that God has made the strongest cord to bind His children to Him, men have made scourges to torment themselves. The only proof before God of a man's election, the knowledge of the blood as his, men have perverted, and turned away from that unto themselves, looking within for proof of election. Until they turned to the blood as seen of God on the mercy-seat, believing what God says about the blood, they have never known true peace and liberty. The Spirit witnesseth that we are sons of God — witnesseth with our spirit — that gives power. I cannot have faith unless I am resting on the object of faith. Yet, how often do we hear God's children addressing their Father, "Am I thy child?" Such a cry could only have been from the Spirit of Adoption, and with some knowledge of the blood, though not a full knowledge.

Dear brethren, do you recognise the truth of God being your Father with all that fulness of affection He has toward Jesus! The Father above, thinking of you, and all His affections entwined around you. The Son, the Eternal Son, knew that love towards the adopted sons. For this cause He is not ashamed to call them brethren.

Jesus' motives are drawn out of that eternal counsel and purpose of the Father. The Holy Ghost also knows right well our place. It was the apostle's knowledge of this that constrained him in the patient actings of soul we witness toward the Corinthian Church — those troublesome opposers of the apostle's authority.

The Holy Ghost knows the fellowship we have with the Father and the Son. This fellowship we have not only for our refreshment; it is needed for our counsel and guidance. If this were truly understood, we should see no separation such as we now see. We would not, could not, tolerate anything like those little pens and folds, and those dividings of the flocks, we see now. We should say at once, in such a case, there is no response in our Father's heart. Such dividings! how bitter must they be to our Father's heart, to see His children dividing themselves off, and refusing to sit down at the same table! Oh! how blessed the contrast when we shall see them all gathered at the marriage supper of the Lamb!

HEARKENING.

The Scripture instructs us in one beautiful character of strength in obedience, in the 103rd Psalm, "Bless the Lord, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word."

It is this "hearkening and doing," refusing to admit second thoughts to our counsels.

EPHESIANS 5: 18-21.

"Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ." (Ver. 20.)

This is the portion on which I purpose to dwell this evening. A man must be conscious of having a good portion who can rejoice always in all things, who can give thanks always for all things. The natural man cannot receive such a word as this. The joy which marks such a spirit is not joy in the flesh; so far. from its being dependent upon prosperity, it is found in highest exercise under afflictive circumstances. God seems to say in this passage, My child, you will never be in any circumstances, or in any position, in which you have not cause to give thanks. Giving thanks is the response in us for what we see in God: it is the happy expression of our sense of what we have found in God! This giving of thanks, — it is not one or two links of a chain, as it were, and then broken off; no, it is continuous and unbroken, and enduring.

In the Lord Jesus Christ, and in Job, we shall find much illustration of this passage in the way of contrast. In Matthew 11 we witness in Jesus His triumph in giving thanks in the midst of the most humbling circumstances. Chorazin, Bethsaida, Capernaum, had just rejected His claim; and John, too, sends a message, which tells Jesus that John's faith had failed him; yet here, in this very crisis, we find Jesus saying, "I thank thee, O Father, Lord of heaven and earth," etc. Jesus could always drop back into the bosom of God His Father. Just observe the blessed subjection of His soul to God — the hanging in dependence upon God; He says, "Yes, all may fail here, but not thou! Thou canst not fail!" Again, His meekness and lowliness of heart! The blessed Lord was walking in heaven, and in God the Father, whilst on earth. The blessed yieldedness of His soul in that ready dropping back into His Father's counsels, sinking upon His Father's bosom: then He would take the place of the witness for the Father. How blessed the fruit of that subjection was to the soul of Jesus! He became revealer of the Father. How can the Son of David, He who was heir to the throne of David, 'give thanks' under such humiliating rejection? But He does: He exclaims, "I thank thee, O heavenly Father!" and instantly after He takes the place of revealer of His Father to all them that are weary and heavy laden. We see one here who could give thanks in all things; and the secret was, He walked in heaven and in God. There was the secret spring of His power; and will He keep the secret to Himself! No; He says, "That spring I have opened to you. I would have you enter into my secret of giving thanks for all things, at all times. Take my yoke upon you, and learn of me; for my yoke is easy, and my burden is light."

Job's failure stands as a sort of dark background to the perfections which shine forth in the Son of God. (Job 1: 13-21.) Here we see, though Job bows, he does not thank God for his trials. In chap. 3 the secret comes out; Job, in prosperity, was rejoicing, not in the Lord, but in his prosperity; he was living in circumstances; he was constantly saying to himself, Ah! there are those precious things — I shall lose them, perhaps, some day — sons and daughters, my camels, etc. I always used to be trembling at the thought of the privation, and "the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me; I was not in safety, neither had I rest, neither was I quiet, yet trouble came upon me." God had seen Job rejoicing in his circumstances. Job had not attained that elevation of soul of one walking above circumstances: there is the uncovering of the real root of Job's failure; he was occupied with circumstances, and not with the God of circumstances; and he was found, when the circumstances were touched, to be cursing.

If circumstances overmaster us, it is because we are not living as children, "in God the Father, and the Lord Jesus Christ" Job's example is instructive, as well as a warning to us. What more common than to hear a child of God say, "I do not see how I could give thanks for that" (some unexpected trial, perhaps, which has cast him down): what is that but because you have not been walking with God, and in Him. Some may exclaim," Oh! we never complain; — we are always willing to take what God sends, and thank Him for it." Is it truly so? can't you remember some scene, even within the last week or so, to which God could point and say, "Was that a giving of thanks?"

There is exceeding preciousness in the words which close this injunction as to giving thanks "unto God and the Father, in the name of the Lord Jesus Christ." These are the pillars by which the truth in its power is brought down to the soul. Whatever the force of the tempest, let the storm rage as it may, God has spread as it were a canopy over you, and these words are the four pillars which support the canopy. It is the Father bringing in your title of sonship, your standing in connection with the Lord Jesus Christ; so that you are able to say, when some cross comes, "There is some blessing intended in this; there is God the Father and the Lord Jesus Christ there; don't touch it. Today, perhaps, the voice may have reached you, Follow thou me,  pointing to some strange place. Those bars, those ravenous lions, would you think of going there? says the flesh, looking at the circumstances as very terrific: in these, too, the word applies, "Giving thanks always in all things, unto God and the Father, in the name of the lord Jesus Christ." The whole of this, be it remembered, is addressed to those walking in service; never did a soul take God's estimate without finding blessing. Perhaps there is some rankling sore or boil — something God sees in a proud heart — some tumour that must have vent by discharge of the humours: if we won't learn the lesson within the veil, we must learn it without. If we don't judge ourselves in the secret of His presence, the evil will work out. David would never have had the severe chastisement that he was visited with, if the evil could have been subdued by gentler means. God will use the failure in our case, as He did in David's case, to cleanse us, "that we may be partakers of his holiness." He says to us in it all, "You see what sort of relationship and intercourse I have established between you and me. I am your God, and ye are my servants; I am your Father, ye are my sons; I am always meaning good in the thing I send, and you will find your blessing in connecting it with me, as your God and Father, and with the Lord Jesus Christ."

Dear brethren and sisters in the Lord, can we think of the Lord Jesus renouncing His own will, and we be bent upon following our will, when God has seen fit to cross us? No; in all these harassings of our will, let the thought be, "God has put me here as one who is to have no will at all. God has sent me this to mow down all the crops I had planted."

THE BURNT OFFERING.

Leviticus 1.

There are three different kinds of offerings: — 1st, that of the Great Day of Atonement (Lev. 16), which was God's provision for making worshippers; 2nd, Sin and Trespass Offerings — God's provision for the worshipper when he failed; 3rd, Burnt, Meat, and Peace Offerings — God's provision for the worshipper in service.

Every one is in one of these states either a stranger to God, or knowing God, or knowing God, but hindered in worship; and there are three different parts of truth in which Jesus meets these three different states.

The way we got peace was not by confession of sin, but by taking God's testimony of the blood. (Lev. 10) The blood was carried and sprinkled upon and before the mercy-seat; the blood of atonement was put there, — dealing with a sinner as a sinner; the blood is upon the mercy-seat. The blood of atonement is of no value, save as seen on the mercy-seat. My body being washed in the blood of Jesus would not satisfy; it is not a question about my conscience being clean, but what would justify God; and it is when I see where the blood is put, even on the mercy-seat, (which was the cover of the ark, in which was the law,) that the conscience is satisfied; but nothing else could satisfy,  - nothing but the blood on the mercy-seat. And what connects a sinner with that is, simply receiving God's testimony. When we have seen the blood there, and have received God's testimony, how should we be found? — rejoicing! going into the presence as dear children, in confidence; holding communion, because on the throne there is the "Lamb, as it had been slain."

Well; after a while we are overtaken with a fault, and we lose all joy, and hang our harps on the willows; and why? because we have sinned. What, then, do you say to such an one! You do not call him to the blood on the mercy-seat again. When once I have seen the Lamb, my person is for ever accepted. The moment a saint sins, the Spirit is quenched and grieved, and all joy is gone. Confess, then, your sin, and He is faithful and just to forgive, because you are accepted. There is a controversy between you, as a child, and God; and you must get your conscience washed; and until you confess, you will not get peace. The blood is getting connected with the conscience. Here I get the blood in connection with the Trespass and Sin offerings. This question is not about our persons being accepted. Until you confess, and, as it were, dip your conscience in the blood of Jesus, you cannot get peace. That is the way we must purge our consciences; by confession. If I sin, and do not confess, my joy is hindered. As a poor sinner, blood upon my conscience will not do, but I must find that God can be just, and the justifier of the ungodly, — and the proof is, the blood upon the mercy-seat. But this will not do for the Spirit of God dwelling in me; He will not minister joy and peace if I allow a spot to continue on my conscience; and the place where the blood of Jesus then comes in is, not on the mercy-seat, but in connection with my conscience.

Well, again, if you found one who knew he was forgiven, ever speaking of himself, or of his prayers, instead of Jesus and of God, then comes in this third thing in Jesus, presented to us in John 16, "When the Spirit of truth is come, He will guide you into all truth," etc. If He shall receive of mine, and shall show it unto you." The Spirit having led us to know the blood on the mercy-seat, and that confession will keep the conscience clean, does not send us back to feed with swine, but is blessedly engaged in "taking of the things of Jesus, and showing them unto us."

Christians often, when they have failed, find their joy gone, and say, ,How did I get my joy first? was it not by thinking of Jesus?" Then they try this again, but they do not find their joy. When you have not confessed your sin, the Spirit will not let you have joy, although you may try to force it; He says, "No, you are a child; you have done wrong; — go back and confess your sin, or else I will not go on to show you and teach you; you must be brought to confess." When we have confessed, we do not labour to believe again, nor continue confessing, but we know His word is true, "If we confess, He is faithful and just to forgive."

There are three distinct uses which the Spirit makes of the glories in Jesus: 1st, to the poor sinner, the day of Atonement; 2nd, to the poor sinner who knows the blood, He takes of the things of Jesus, and shows them; 3rd, the failing believer He leads to confess. These are three different portions of truth in the person of Jesus.

That truth which is presented in the day of Atonement, is how God makes worshippers. In the sin and trespass offering we have God's provision for His worshippers in failure; and the burnt, the meat, and the peace offerings show different, glories IN Jesus, the unfolding of which is the blessed, joyful worship of the worshipper before the Lord. In the sin and trespass offering, we have God's provision for His worshippers in failure. Would you not recognize, that one who was fully established in the two, and not knowing the other, did not know worship? If you had seen a Jew only bringing the two, would you not say to him, "Will you never take a burnt offering? Is it enough that you are accepted, and are not under judgment?" Our worship, as Christians, does not consist in the use of the blood on the mercy-seat, nor in the confession of sin, but it is in my happy intercourse with God Himself, in His estimate of what the Lord Jesus Christ is. Just as we converse with Him about Jesus, are we holding our place of worship. This is the sweet savour to God. It is sweet to Him, when we come and repeat to Him His own thoughts about Jesus; that is true communion. Both the burnt offering and the meat offering have this expression: "It is an offering made by fire, of a sweet savour unto the Lord." One involved death — in the other there was no death.

Jesus' perfection, as offered to God consisted in two things — one, complete self-renunciation; the other, active service. In the burnt offering we have the proof of the perfection of Jesus; for the way in which God manifested the perfections of His Son, was not only by the active energies of service (the Holy One going about doing good), but the one great thing that proved the inseparableness of His will from God's, was not that He loved to bless, but that He was willing to give up all and everything for God. The question was, was He willing to say, "Even so, Father!" It was this which stamped the completeness of the renunciation of the Lord; was He ready to take the place the adopted Son ought to have taken? We make a great deal of running here and there, and but little of suffering the will of God; He was willing to suffer it, and in the burnt offering we have Christ in His selfrenunciation.

In the meat offering we have Christ in active energy of life, doing the will of God.

In the burnt offering we have Him suffering the will of God.

A poor Jew might not be able to offer a bullock: was he to be cut off? No; but while this may be, I do not think that this only is meant by the bullock, lamb, and bird; but rather that they show three distinct features in the Lord's humiliation. This self-renunciation of the Son came out in three different ways, it came out as the Son of God from the bosom of the Father, as in Phil. 2, who "made himself of no reputation." He looked round on all the glory, and it was His, and He said, I will leave it, for it is my Father's will, and these poor sons cannot come here unless I do so. It is only said of the burnt offering, "It shall make atonement;" and this shows that if you take any view of Jesus which leaves out His Godhead, your sins are not pardoned. If you don't see the Lord Jesus as the second person in the Godhead dying upon the cross, your sins are not forgiven you, and cannot be; for you have not got that in the Blood which meets the holiness of God: nothing will do for my soul but the blood of the Son of God, who was in His bosom.

His second act of humiliation was taking the form of a servant; and what was Jehovah's servant to be? was all the treatment He received that which He was to receive? He who "was to be exalted, and extolled, and to be very high?" When I look at the cross, and see Him there in agony, I get the same servant of Jehovah humbling Himself. He was not only the eternal Son of God, but the servant of Jehovah; and as we see in Psalm 22, the Prophet, Priest, and King; in verse 22, we see Him as the Priest; in verses 25 and 28, as King. He who cried in verse 1, "My God," was the Prophet, Priest, and King. The face of God as the Father was hidden from His own Son. So as the master, God was hiding His face from His servant. In Isaiah 52 and 53, we see him as the servant especially, and He renounces all: "My servant shall deal prudently, He shall be extolled," etc. As God's servant He was to he "extolled," but He was to be obedient unto death.

Though He was the King of Israel, and was to get the kingdom, He went through the depth of every thing. He was to have the kingdom, but the only way He could take the sceptre was through humiliation, and He cared for nothing saying the will of His Father.

Man did not care to obey; but Jesus did not thus. God had one perfect servant. Come and look at Him — a sacrifice of a sweet-smelling savour. He who was to be extolled, etc., would go down; He would carry all His glory as a servant, and be put to shame!

The same Spirit by which He was led is that by which we understand His service as intrinsically beautiful. No man can sympathise with the service of Christ. The seeing Him take the path of humiliation — God's path — to all the glory, is beautiful; and in all my course as a servant, I shall be led through suffering. The greatest servant is the greatest sufferer.

There is no power of sustaining our souls, save simply the power of worship; searching into Christ in this character we see Him as Prophet, Priest, and King, only entering into His glory through humiliation, and while we learn this, we earn the power of bearing.

If you want to know the power of self-renunciation, you must learn it in the Burnt Offering. What we have not learnt in power in the presence of God we cannot practise outside. You cannot endure suffering as a mother, or as a nurse, save as you have learnt the preciousness of the Servant in stripping Himself. If you do not keep up your communion with the burnt offering, you lose your power. The Lord Jesus knew nothing as a Son, save to be a servant; and so must we, for the life given to us is a life of service. In the little things around you, do you realize that as sons you are to serve God in them? and don't you find it is constant self-renunciation all day long? a thorn under every step? we must be giving up; giving up; giving up. Now do we not fail in this point? and is it not because we try to strengthen our hearts for suffering without learning this in the presence of God! If we were abiding all day long, admiring Jesus, in His self-renunciation, with our hearts lifted up to God, we should not so fail. It is because we do not use the burnt offering, that we so fail. (Heb. 12.)

Oh! know more of the value of that Burnt Offering! What I would wish for you, is to know more about the Burnt Offering —  to have your minds filled with God's thoughts about the humiliation of His Son; because there is the power to do likewise.

GOING WITHOUT THE CAMP.

Heb. 13: 5-25.

It was the 13th verse of this portion I had more particularly before my mind. The Camp was a thing understood by Israel. The Jews were deeply attached to their ancient rites, which they knew to be of God's appointment. The apostle saw the necessity of drawing them away from the shadows to the substance — to lead them from earthly things to Jesus in the heavens, where now their worship was to be. The High Priest being in the heavens, the sacrifice there, their worship was to be there likewise. He would have them see that now it was a heavenly calling. Jesus had been rejected from the earth, and received up into heaven; Jesus had suffered without the gate, just as the bodies of the beasts offered for a sin offering were burned without the camp; and he calls upon them, in the spirit of Moses in Deut. 33: 7, "to go unto Him without the Camp, bearing his reproach."

When Paul accredited Jesus as the great sacrifice, the simple receiving this truth put him outside the camp. The thing Paul saw was the Spirit of God bringing souls into communion outside the Jewish system, etc. So with us; whatever the form, the question is, Where is God? If God is in this line of conductor in this truth — I must be there too. For this, all that is necessary is to be prayerfully waiting upon God, and the teaching of His Spirit.

MARRIED TO ANOTHER.

"Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." (Rom. 7: 4-6.)

There is one passage in these verses which would be more correctly rendered, "that ye should be for another." That the marriage of the Church is a thing yet future is clear, from considering 2 Cor. 11  - "I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ." See also Rev. 19: 7.

Fragment

Fragment

G. V. Wigram.

Christian Friend, vol. 10, 1883, p. 56.

I don't know that, if anyone wanted to be to the praise of God, he could do, it better than by being full of Christ. I meet some aged saints full of Christ, saying, "I've done with this world, but I have Christ. The only thing I have got to speak of is what this Christ of God is — He is All." I don't believe anything is better than that. If I look around me I see in saints — not want of intelligence, not lack of knowledge, not want of activity — but what they want is the affections full of Christ. There's plenty of oil in the machine that's full of Christ. If the heart is full of Christ, and full of joy in the Holy Ghost, then we have got our other portion, our real portion. The early Christians were so full of Christ that all their trials, all their difficulties, sank down into nothing. Why is it not so with us? G. V. W.

Extract from an Unpublished Letter.

G. V. Wigram.

Christian Friend, vol. 10, 1883, p. 250.

"I see; in my late affliction no defeat from Satan in anywise. Contrary to that, I had been asking the Lord, and earnestly, for more practical separateness to Christ in heaven for myself and His people. And in taking from me to Himself her whom He had given me as a companion, and an ensample of unearthliness, I fancy I can see a lesson quite in harmony with the Father's love and ways. So far as I walk in heaven 1 am. not bereaved; it is only when walking apart from the glory of Christ, or when the weakness of the earthen vessel is in question, that there is a void and a vacuum for me to bring Christ in to fill. But He guides me afresh, and will lead me Himself whither He wills." G. V. W.

Fragment.

G. V. Wigram.

Christian Friend, vol. 11, 1884, p. 106.

Do you indeed believe that you are part of the royal priesthood? (1 Peter 2) — that you are a child of God, and waiting for God's own Son? Do you go through the wilderness musing upon all these wonders, knowing how to enjoy the blessings into which you are brought? When, for example, a little plan comes in, do you say, "No; I am waiting for Thee from heaven, Lord?" And then, do you know what it is to gird yourself afresh as one who has taken the attitude of expecting the Lord's return? Surely, if God is calling our attention to our varied positions and dignities which He has given us in Christ, and pours into our souls things of such a character and moment, it is not a marvellous thing that we should be called to show forth His praises. I must say, What a heart He must have! and I ought to be able to find water to satisfy my thirst, and have some for others beside. G. V. W.

Fragment.

G. V. Wigram.

Christian Friend, vol. 11, 1884, p. 243.

As to confession, I can only say for myself that, first, the want of individual spirituality (in its divine and heavenly character), of singleness of eye, and of full purpose of heart; and, secondly, the presence of unjudged flesh and worldliness (shown in mixed motives and intentions, in plannings, and oft in an energy not of God, as well as in ways and doings) press on my own heart, as being among existing obstacles to the Father's working fully and freely for the honour of the Lord Jesus in the present day in England. G. V. W.

Fragments

Fragments.

G. V. Wigram.

Christian Friend vol. 17, 1890, p. 328.

If Christ is the Root and Offspring of David, there are certain glories; and those who delight in Him know that He will show forth these glories; and if His glory shall cover the earth as waters cover the sea, they rejoice in the prospect. Still, that would be nothing to satisfy the heart; and hence there is another thing — "I am. . . the bright and morning star." This is for a people who know the secret, not of being connected only with His manifested glory as the Sun of righteousness, but of being associated with Himself now, a people who have to watch during the night, looking out for the harbinger of day. His people see Him up there, and know they are one with Him, and long for Him to come, because they know there is no rest of heart save in Him.

*  *  *

This is the only passage (Rev. 20: 17) in which the Spirit is presented with the Bride. There is something very touching in connection with wilderness circumstances, seeing that the Spirit in this character speaks thus, "Come." Is the Bride for the earth? What has she to do with the earth, with the wilderness, save as Rebecca passing through it?

*  *  *

We have here, not alone, "I am . . . the bright and morning star," but also, "I come" (v. 20), presenting Himself with all the savour, all the attractiveness of what He is. Have not some of us known Him for years, and have we not found the attractiveness of His beauty deepening in our souls? But what is all we have learned of Him here, when compared with the thought of beholding Himself, looking on His face, seeing the One who died for us, the One who loves us with an eternal love? G. V. W.

A Gospel Address

A Gospel Address.

2 Cor. 4, 5.

G. V. Wigram.

Christian Friend, vol. 8, 1881, p. 197.

I have read these chapters together because they present the gospel in the way in which Paul learnt all the leading points of it. There was a certain man very remarkable for his self-righteousness — Saul of Tarsus. He thought he could put forth his power mightily to vindicate God's cause against One whom he thought an impostor — Jesus of Nazareth; and when he saw the light of the glory shine down on Stephen, it had no effect on him whatever; it only stirred his heart up to go to the high priest to get letters to Damascus. All the hard thoughts he had about Christ had a response in the heart of Christ. He looked down and saw that man with those clothes laid at his feet; and He said, "That is the man I will take up; and I will put him into Stephen's place, whether he likes it or not" The Lord called him as he went down to Damascus "Saul, Saul, why persecutest thou me?" Saul's answer was, "Who art thou, Lord?" "I am Jesus, whom thou persecutest." What gentleness of the Lord Jesus! The next word is, "Lord, what wilt thou have me to do?" The Lord put that man for the first time into the place of an enquirer about the person of the Lord Jesus. He says, "The first time I ever asked the question, 'Who art thou?' was when I saw the divine glory shining down, and heard the voice of Him who I thought was an impostor calling me by name; what could I do but give up all to Him?" He gives up all his thoughts, and says, "I know Him, and I am at His disposal." Peter, James, and John did not know the Lord Jesus in this way till He was risen from the dead. Both Peter and Paul had to learn what was the main object for which Christ came into the world; and they got the light of it after He rose from the dead. The revelation of Christ as being gone into heaven had to be made known to Peter. Now, how many of you can say, I know Him? Do you know Him? After what sort of fashion? with any sort of intimacy? When I was nineteen, if friends talked to me about Christ, I knew nothing; but when the Lord came and introduced Himself to me I thought that a person was close to me, and that everything I had done was out in the light; but instead of coming to condemn me, there was nothing but love in Him. I could have told you who Jesus Christ was, and who Caesar was; but as to knowing Himself, I was utterly ignorant. But as He made His passages of love into my heart, out came the confession of what I was. I have had forty-seven years' apprenticeship under Christ; and of all the things on which my heart dwells as to eternity, I say, "I have got One who is gone there before me."

God says, "Let there be light." (v. 6.) The One who spoke light out of darkness could speak light into darkness, as He does into the heart of the poor sinner. I want to call attention to what Paul had to learn. Peter learnt it too, that it was not what men did to Christ in crucifying Him that contained the full meaning of His death, but there was a "determinate counsel of God." He let men run their whole course, because He could not be a just God, and the Justifier of him that believeth, without the blood of Christ. They had God in the world, and they would not have Him there, and now the blood is in heaven. They say, We will not have that either. It is the world, not the earth, spoken of here — the world, the system man has set up to make himself happy without God. God comes into the scene, and man says, "I will not have you." "God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them." He did not come raking up their transgressions. God saw that reconciliation was what was wanted. He saw that unless He could take that enmity out of my heart, we could never come together. And now Paul says, "He has committed unto us the word of this reconciliation." The unconverted say, "I cannot admit that I need reconciling to God, or else I should be lost." "Oh," says the Christian, "that is just where I get my rest!" Even a child very soon displays will. What does God say? "Very unlike my Son; I cannot get on with it." Does He turn away? No; He says you want reconciling. "You are in a path of 'I will' and 'I won't:' it leads to hell. My Son went through the world, and only said 'I will' twice, and that when it was My will." Does God deal with will in man? Yes; He sent out the apostles and others with this word, "Be ye reconciled to God."

Let me say a word about the need of this reconciliation, because I knew so much about it for nineteen years. When I learnt I was going down a sloping path to hell, I set myself to work out righteousness, and worked myself nearly to death, having no idea of doing things by halves. And what did I see all this come to? God says, "I must do the work." What! that no one but God was to have the credit of salvation? That I was to come as a poor sinner? Why that will let me down so very low! It just proved that I wanted reconciling. I was saying, up to that time, "I don't like Thy way." Perhaps some of you are saying to God, "I don't like Thy way; I must do something." God says, "I did it eighteen hundred years ago. My Son died. I shall not do the work again. If you come into My presence, saying, I am going to do everything for myself, I say, I do not know you." Are you going to displace every thing in heaven? Are you going to undo the work of Christ, and bring in a new way? That work has stood before God for more than eighteen hundred years, and are you, an upstart creature, going to say, No; that work must be set aside, and a way must be made for me, to let me figure out and show what I am?

In the last verse we get the basis of it all. If we pause on verse 21, we shall find how different God's thoughts are from man's thoughts. "For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." Very well put by the apostle in a few words, because we cannot say, Who can this be? for we know there was only One who "knew no sin." It might be placed over the Lord Jesus in heaven, "This Man hath done nothing amiss;" but more than that, "He knew no sin." "Holy, harmless, undefiled," etc. God made Him to be sin; now what does man think about that? I heard it said, "I don't think there is any justice about that;" but man, when he undertakes to judge God, is in the dark. It would never have been just or righteousness if He had been made sin contrary to His will. I just remark, that in all these infidel reasonings men take things for granted that are not true. Had not God a right to do as He liked? Had not He a right to sit in heaven from all eternity? Yes. Had not He a right to leave that place, and take His place on the cross? Man must keep his own place, or else he comes into judgment. Who can say to God, Thou must not be here? All that it brings out is, that when the gospel is presented to man, he says, "I do not like God, or His ways." It shows another thing, that the wisdom of God was such that He knew how to take the absolute ruin of man, and make that the means of the greatest glory to Himself. Look at man in the garden; he turned his back upon God, and followed Satan. How did He remedy it? Could man? No; God says, "I will step in there, and turn that very ruin to My own praise." How did He do it? His Son comes down to drink that cup of wrath for sinners; the Son of God was made sin. He is the only Person yet who has ever tasted the wrath of God against sin, and I am bold to say He was the only One who could taste it fully. Take a man who goes to "his own place:" he knows what it is to be separated from God; but how can a finite being learn what is infinite? But when the Son of God came into the world He took the cup of wrath. Who will measure what He went through? the thought of God hiding His face from Him? Many a believer has tried to measure sin, and he says, "No, I cannot; I find the measure in the cross which I cannot measure." He was forsaken of God; that is the sort of God who sent Peter and Paul with this message to poor sinners. "I have made Him, who knew no sin, to be sin for you."

Then you get the other thought brought out in the latter part of the verse, "That we might be made the righteousness of God in Him." God hid His face from His Son, just as the Jews and Gentiles were mocking Him; but He did not mean it to end there. Ire says, "Now come to My right hand, and let Me show the world what I think of You; and every one who comes to Me in Thy name shall receive a hearty welcome." It is as simple as possible. Suppose I had been into a foreign land, and saved the life of some man out of a river. I return, and I want a favour of some of you who are akin to him; I come to you; you say, "I do not know you." I reply, "Have you heard from your son lately?" You tell me all that has passed, and I say, "I am the man who saved him." "Oh," you say, "what will I not give you! Come and sit down, and make my home your home:" Just so with God and Christ; if you come in your own name He does not know you, if you come in His name you get a hearty welcome. The thing is as clear as possible, and you have firm ground to go upon if you come in His name.

What is the connection between this and human righteousness? Human righteousness is, I do this and that, and when I have done, God forms the judgment of it. God's righteousness is God saying, "I have done something, and I want some one to recognize it, and to come in His name." That is heart-work when we come to know a loving Saviour; faith-work when we come to think of what God has done. Then there is conscience-work; you cannot look into my conscience, or I into yours. We see a beautiful conscience-work in the apostle. He says we must all appear before the judgment-seat of Christ; not the great white throne — that is at the end of the thousand years. Those who appear there will never appear at the other judgmentseat. Here it is like a man who has been away from home; he comes back and settles up his accounts in a loving way: good servants like their masters to keep short reckonings. When Christ gathers all His people together there, it is a question of how He shall place them in the kingdom. If I speak of appearing in a place, I mean I shall be manifest. Paul says, My doctrine is manifest, and we must all be manifested. People do not like that: what, all come out there? I will tell you why they do not like it, they have not been manifested to themselves yet; but you cannot escape it if you mean to be in the glory. But stop; what are you afraid of? Who are you going to meet there? The Lord Jesus Christ. No mistake about His having known you as a sinner, and as a failing saint He does not expect you to be just like Himself. He expects a poor sinner saved by grace Will it be a very painful thing to be there? He will say, as He did to Peter, "I had not a bit of faith in you, but you had a bit of faith in Me, and that is what brought you here." Will it be painful if He says, You owe it all to Me; do not go and say, that you did it yourself. Are you afraid to appear before Him there? What does God think about me? what do saints of God think about me? what do I think about myself? If I have not weighed myself up in God's presence, no wonder I am not at ease at the thought of being at the judgment-seat. Is your thought about yourself anything but the blood of Christ as to acceptance? I would rather come cleansed by that blood than in my own righteousness even if it were possible.

What do I think of all that blessed favour into which I am brought? Christ is gone into heaven, and I am to go in there. It is what I think of Christ, not what I think of myself; it clears out every thought of myself. Where are poor sinners who do not know they want cleansing by blood? Lost! lost! lost! No matter who you are — either a poor sinner with a Saviour, or a poor sinful man cleaving to his sinfulness. Paul says, I do not come to teach you human righteousness, but Jesus Christ who is revealed to you and me. The eye of that Lord looks down on us now. When He was on earth He looked down on a little company like this; He knew Nicodemus at the first glance, and He knew the woman of Samaria at the first glance. As He looks down on us, does He see one who knows His blood, His finished work, or one who cares nothing about Him? I am connected with One who is the centre of all God's purposes; I know that all that is true of a believer, and a great deal more. It is wonderful, God's way of setting aside all that is of the flesh, and making a way that lets naughty sinners down in self-abhorrence, and makes them say, "My trust is in the Lord." Who else should ruined sinners trust in? Everything in connection with sin about me makes me loathe myself, and cling to Him and say, Christ for me. G. V. W.

Notes of a Gospel Address

Notes of a Gospel Address.

Psalm 32.

G. V. Wigram.

Christian Friend, vol. 7, 1880, p. 253.

It is remarkable how individual the experience given in this psalm is. The writer of it had been taken up by God as a shepherd boy, and put on the throne. There he committed three of the most awful sins that the law of God condemned — adultery, murder, and corruption. He used the very throne to which he had been raised from the sheepcote, the throne of Jehovah, not only to display his own shame, but to put dishonour on Jehovah Himself. But when his soul had passed through the process described in this psalm, with God, he was thrown down not only as a poor sinner in the presence of God, but right on to that great master-thought of God's mercy — His mercy and compassion.

Have you been in the same class David was put into? in that place where the creature is under God's eye, and knows himself there, and finds all the hypocrisy and double-dealing of his evil nature trying to push off the mercy which is his portion for eternity? We must be in it in one way or another. Why? Because God the Holy Ghost makes a quotation from this psalm, when speaking of God's principles of dealing with man in His gospel now, and it gives out the principle of blessing at God's right hand. In Rom. 4 we get Paul's statement of God's principles of blessing. He does not bless a man according to his works. In God's dealings with man, He finds all the positive evil in man, and not only says, "If I am to bless you, it must be without works," but the blessing is the very test of the character of the man whose works are bad. The mercy of God is the only pathway for Jew or Gentile into the favour of God.

Verse 1. "Blessed is he whose transgression is forgiven, whose sin is covered." What do we understand by being "blessed"? The primary idea of the word is "prosperous." A prosperous man before God is one who knows his sins, and finds the answer to them in God; such a man is marked by happiness. When we look at man, not only as in time, but for eternity, there is no man so prosperous as he who says, "I have nothing but sin in myself, but all my rest is in God." That man has something to sing of in which, whatever way he turns, he finds some fresh note of gladness and joy connected with it.

"Transgression forgiven"  -  "sin covered." Transgression is quite different from sin. Transgression is when a person has wandered from a marked path; sin is the principle of self-willed independence in the heart of man. David made discovery of both these things in himself, so that they did not suit the heart of the creature in the presence of God. Directly he got them forgiven and covered, then he could understand what prosperity it was, to find that all his wanderings might be sung of as connected with God who had forgiven them. Have you some knowledge of having come short of the glory of God? Has God come in and said, "I have nothing to reckon to you, nothing against you." Do you find in yourself the principle of selfwilled independence? It often breaks out still in the child of God, though in a different form from what it did in David or Job. God says, "I know all about it; but I have put my hand upon it, and covered it. Your ground of confidence is not that I do not know about it." Does God know all about the transgression and the independence? Paul, all rapturous of Christ, and wanting to serve Him, had to go back and learn it all, though the sins were all forgiven and covered by God.

It is a searching question to put to one's own soul, How far I know that, as a creature standing before the Creator (apart from the work of redemption), there is nothing in the mind of God concerning me but iniquity  - nothing fit for His presence? When the eye of God comes down on me, when I look at what my nature is, do I know what it is to say, "It is iniquity"? I ought to know it, if it is the Lord's pleasure not to impute it. (v. 2.) He does not impute it if I am a believer, but asks me what I think about Christ, who bore the punishment, being in glory now; would I rather have a good thought about myself? What a different ground for a saint to be on to say, "I know all; nothing can ever rise and startle me now. I know it, for it was all imputed to Him eighteen hundred years ago, and judged by God on the cross."

"In whose spirit there is no guile." (v. 2.) Guile has nothing to do with guilt; guilt is the condition of a man having transgressed who has not found an answer to his sin. Guile is artifice. While David was trying to patch himself up, he was forgetting that his sin was all exposed before his people. To think that he could try to be before God as an unruined creature, when he, the man after God's own heart, had taken the place of a model sinner! It would not do. God says, "I know all the iniquity, but I do not impute it; why and is at My right hand." Am I in this place? What further discovery can come out, if to my mind the blood of the Lord Jesus shed on Calvary is the measure of my sins and the iniquity of my nature? If God wants a people, whom does He choose? A righteous people? No; a people who, when all earth shall be under the power of darkness and sin, shall be able to slip Satan, and live for God in spite of what they are. God has a people who find they cannot get along unless they know their ruin, and how God has even turned that to His own glory, and know God as a refuge from their ruin. There is a height in Him altogether beyond the creature ken to measure. Who could have thought of such a thing as that the unruined God should come in and say, "I know how to turn your very ruin to my glory. I am altogether above you in the range of my thoughts. I shall do as I choose. 'I will have mercy on whom I will have mercy.'" Who is to say to God, Stop? He is the only one who can say, "I will;" and it will stand. What else does it show? God as the God of resources! What seemed utterly impossible, has been accomplished. The attributes of His being could so blend as to meet the sinner. But He was a God of resources. He had one Son, and in Him on the cross all the rays of the character of God could be shown out; and God stands forth inviting, attracting, alluring, commanding the ruined creature not to stand out for the first Adam, but to come to God and give his sinnership, his sins, on the ground of the Person and work of Him whom God delighteth to honour. The beauty of the Lamb, who sits on the throne of God, is part of my felicity as a poor sinner. Is that aground that will break down?

No. When the heart is simple in the renunciation of everything one has as a mere creature, and gets on the ground of Christ's work in salvation and redemption, Satan himself has nothing to say. If all the devils come, if my conscience accuses me, they can say nothing to what God has said against me when He put His Son on the cross. I can say, "What do you think, Satan, of that? That Christ bore my curse." I have boldness before God, when the Lamb is my boldness, ruined in myself, not worth speaking about; but my ruin is taken occasion of by God, because God wants a people on earth who can speak well of Him, walk as His Son walked, and resist Satan. If this is to be, you must know your ruin, you must take God's experience of what His divine counsels were about the sin found in us, and you will find a standard of ruin, a standard of happiness for the Christian, that in the darkest, deepest pit in which he nay be, he has the mercy of God, and the power of the Holy Ghost sealing on the heart the bright light of the truth, that God has found an answer to the ruin. G. V. W.

The Hope of His Calling

The Hope of His Calling.

Ephesians 1: 15; 2: 10.

G. V. Wigram.

Christian Friend, vol. 8, 1881, p..

"That ye may know what is the hope of His calling." God has called you; what is the hope of the calling? What future is there in this call? We get it in verse 5 — "Having been predestinated unto the adoption of children." I know "Abba's" heart now; I am to know "Abba's" house then. If God says, "How beautiful my house will be with my Son in it, surrounded by those associated with Him," is it nothing to my heart that God already has joy in the thought? It will have a separating effect on the soul from evil to God. "And what the riches of the glory," etc.? Glory is not the same as the Father's house. There is rest in the thought of the house, whereas in the glory we get the public expression of it. What a contrast to this beggarly world down here! Here it is all toil; but what is it all leading to? To a bright, brilliant, glorious future, now made little of by people here; then made much of by God up there. So far there is no question of life; He takes them as it were and shows them the corpse they were, the pit they were in. God loves to be Centre, to have round Him a circumference of blessing. What was the pit you came from? What good was there in it? God could find none; so you cannot. Everything in it is bad, though it need not come out. As the pit was down there, and nothing but evil working in it, so the blessing came from quite a different place — from the Man up there upon the throne. Had we taken a few steps towards Him? No! it is even when we were "dead in sins." It is not a question of bad fruits — "dead in sins" (not alive in sins, as in Romans), all entirely wrong, all dead; not a correct notion of God, nor of Christ, nor the Holy Ghost, nor of ourselves.

There are three things: life-giving, separation from the grave, and a place of permanent rest. Satan cannot rob me of blessing, because I am within Christ. The bringing into a place of blessing is a thing to be known individually; knowing it, and knowing the existence of it, are very different things. You say you believe it. Have you got it yourself? Can you say, "I have gone up from the tomb by a power that associates me with all that is dear to God? God looks on me, and says, 'There is an individual who has life together with my Son.'" Can you say it? Is the life that you live in the flesh by faith of the Son of God?

God promised a son to Abraham; his circumstances said, "Impossible, you cannot have any children." But Abraham said, "Let God alone, He must see to His promise." Difficulties to believers now come in exactly the same way. Things inconsistent are brought up by conscience: if you say, "That is inconsistent with the Man up there, I am ashamed of myself," you judge it in faith; but if you say, "I have failed, I am no Christian," you play into Satan's hands; you do not judge yourself, but slur over the evil. We get here three things -

Abba's heart, Abba's house, and that the Man, the perfect Servant of God, who was obedient even unto death, has won His place up there. He went in not only as One who had a right to go in, but because He had humbled Himself. These things just mark the place that you and I are in as Christians. God wanted to show what a God He was, and the resources He had in His Son.

If God has raised us up together, etc., it is that we may have communion with Himself through this Christ dwelling in us by faith. We cannot get steadiness of works, unless with a soul abiding in communion with God. If I am in communion with God, what do I get? If a heart be right with God, there is talking about Christ always — Christ at home in the heart. I look up and say, "There is a Man on the throne of God, and He has all power in His hand: the Son of the virgin, the seed of the woman; and God says, "That is my beloved Son, the fulness of Godhead." If you know Him, you may get all the fulness of God. I never shall know Him; but I know Himself. God presents in that Man, seen there by faith, what can fill the humblest mind.

God has formed in my soul such an estimate of Christ that I could not do without Him; and more than that, He cannot do without me. Nothing is good without Christ, and the presence of Christ in anything makes it a home-scene to the heart.

The valley of Baca is a precious place if Christ be there. Oh, what a height and depth in the truth that makes us one with Him! What an expression of love! What an expression of light! G. V. W.

In Heaven

In Heaven.

Rev. 4; 2 Cor. 12.

G. V. Wigram.

Christian Friend Vol. 4, p. 117.

There are only two men, mortal men, who have been in heaven since the day of Pentecost. Paul was caught up to the third heaven, and the other was John. There is much instruction and profit to be drawn from the two accounts. In Rev. 2, 3 we have the messages sent to the churches from the Son of man, who appears in chap. 1. Then we find John invited up to heaven; and he saw the One who sat on the throne, the Lord God Almighty. He had a reserved book in His hand; and the challenge is sent out, "Who is worthy?" None was found; John weeps; the Lord takes the book, and worship immediately begins; this peculiar glory that is found in the Lord cannot be passed by, nothing is kept back from Him. He has a right and title to all the secrets of God. What is in the book when the seal is open? A certain governmental dealing is going on from the throne above, where the Lord is seen to be checking and overruling everything on earth; where Satan is acting in every varied form; where the flesh is rampant, and man in all his wickedness is developed. John is thus allowed to see what is going on on the earth. All sorts of horrid wickedness meet his eye; but he sees it all under the governmental power of God and the Lamb. The scene gives a lesson in connection with evil; we see the repose of the heart of the Christian amid it all; let everything else be shaken, such is the state of acceptance in which the believer now stands, that God can throw the gates of heaven open and bring us into His presence, even in our mortal bodies; as with John, our standing is in such complete acceptance in the Lord Jesus Christ. We may be weak, the weakness is allowed to come out. John weeps when he sees the great master of wickedness at work; but he sees too that all is kept in check by Him who is above it all: in the midst of this ocean of wickedness he is in repose. Let the devil, let the flesh, do their worst, God is above it.

This is an important principle for the present time. Everything seems to be loosening. There is not a single ecclesiastical body on the earth but admits the need of reform, whether it be the Pope himself, the Greek church, etc. They are like barrels without hoops, no strength. If we look around we see many crowned heads without kingdoms. Such are the principles at work that the manifestation of any character of wickednesss should not astonish us; we should be prepared for anything. But it is not to be with us, "Lo here, or to there;" like John, we are to look at it all in the counsel of God in connection with His government. All we have to do is to leave all alone, all with God; to say to one another, We are clean out of the world, we belong not to it. If you are not clean out of the world, you are in a wrong place. All you have to do is to follow the Lord Jesus Christ. John is thus privileged in seeing the glory of the Lamb; he is occupied with the Lamb, be is at home in His presence. All that Christians have to do is to take care they are in the place the Lord held when He was on earth — the place of rejection. Do we know this place? An individual with whom I was speaking the other day said, "I have just discovered that the Lord Jesus Christ was rejected on earth, and that I have not held this place; do not let me hear anything but what would lead me to this place." Let us ask one another, Are we holding the place of the rejected One down here?

Paul was caught up to heaven. (2 Cor. 12.) A different thing is taught here; it is more heart-searching. What is the principle by which Paul is to regulate himself in passing through the wilderness, and doing the work the Lord Jesus had given him to do? We get, too, here blessed instruction as to the intermediate state. Paul was perfectly conscious of the presence of the Lord; whether in or out of the body, he could not tell. When up there, he sees and hears most blessed things; but he is not allowed to speak of them. How often are passages which speak of peculiarity of communion passed by; and when this deep communion is spoken of, it seems some strange thing to them. If I were to give the character of my conversion, I should expect to see faces, the expression of which tells me they know what it is I am speaking of. When we speak about dealing with God, whether about ourselves or fetching out of heaven what others are needing for them, I should look for the faces of others to be saying, "I know what that is."

The things of God need to be tasted to be understood. When the Lord looked into the heart of Saul of Tarsus, he could not question that there was a Man in heaven who knew all about him, and who was occupied with him. (v. 7.) Paul saw the glory of the Lord, and he saw what belonged exclusively to the Lord. He came down; but was this bright light the portion that belonged to him? No; the portion was the love of the heart of the Lord acting in His perfect wisdom for him. He had been up in the third heaven. The thought of the Lord was about His servant; of the danger he was exposed to through these revelations; that he had a law of sin in his members which needed crippling; and the Lord showed out the love of His heart in crippling His servant. The Lord kept all in His control — all in His own hand. Satan could not touch a hair of his head without His permission, just as we see in the case of Job. All self-complacency was spoiled in Paul. It was not, I am the man who has been where no one else has been; I have seen and heard unutterable things. Who are you, Paul? A poor cripple, with a thorn in my flesh. I am weakness itself.

The Lord thus gave Paul the sense that, while he remained down here, be could not go through anything without the everlasting arms underneath him. You must have such a sense of your weakness, Paul, that you cannot go forward in anything unless my arm is underneath you, my strength thus made perfect in weakness. This was a very blessed character of love towards His servant. We are never called to go to warfare at our own charges; but it is ours to know there is One close to us whose arm will support us. What a contrast! On the one hand, a man taken up to Paradise; on the other, the thorn in the flesh, drawn into the flesh, perfect weakness; Christ in heaven, Satan down here; glory up there, flesh put to torture down here.

There was another thing that was humbling to Paul; he puts himself boldly forward, and says, "Take away this thorn, take away this thorn, take away this thorn; I know thou art the giver; I know thou hast an ear, and a heart to care; take away this thorn." There was no answer save, "No; my grace is sufficient for thee." Who sent the thorn? The Lord Himself. Who limited too what Satan was to do with the thorn? The Lord Himself. Who wants to direct the Lord, to show God what He is to do? Paul. I can't hear thee; my grace is sufficient for thee. I can't take away something of yours, but I will give thee something of mine. I am never tired of caring for you, of giving out from myself all you need. I am always ready to give. I'll give, give, as much as you need; grace filling all your circumstances, whatever they are. I am left to you; I am sufficient for you; my strength shall be made perfect in weakness. Paul is not allowed his own way, walls are built up across his road. When Paul finds he cannot do as he will, when he becomes a prisoner, and is led whither he would not, before kings, and the treat Emperor of the whole earth, we see the testimony he is permitted to bear for his Lord; he went in as bound, but proved what strength made perfect in weakness is.

This principle is beautifully brought out in Jacob's history. Jacob walked for a number of years through the circumstances of his path, but he had never been crippled till this time. The peculiar feature of Jacob's walk was that he was always trying to carry out God's plan for Him. In the energy of his nature he always went forward to carry out God's purposes, as though God wanted help (this is the principle of the Roman Catholics); but we see everything fails. We come to Genesis 38; there we see, from the time Jacob was made to halt, he can go forward and face anything. There is no difficulty; from this time he goes in the strength of the presence of the Lord, and finds His strength made perfect in weakness. Nathanael was "an Israelite indeed," etc.; he is a man who trusts to prayer, and not to his own wits. When God makes strength perfect in weakness, the question comes, Who is the doer of everything? This took place in Paul when he was first converted; this was the principle he was first put on: You are not to trust, Paul, to your own strength, or wisdom, or anything; but you are to trust me. Paul got locked up in prison, and despaired of life, but it was not God's thought that His apostle should be stopped. When he was quietly conning over it all, he says, "I had sentence of death in myself," etc. Paul had before him the God that raised up the Lord Jesus Christ. (2 Cor. 1: 9.)

Was it a great thing for the God who had raised the Lord Jesus, who had shone down into Paul's heart, to open his prison doors? Christ was crucified by weakness; He liveth by the power of God: strength made perfect in weakness. The expression at the close of verse 9 is "tabernacle upon me;" the thought conveyed to my soul is a reference to God dwelling in a pillar of fire, and the cloud keeping company with people all through their journey. Paul was to go forth as one who had no strength, but as one whose weakness is used of God for the display of His glory; and there we find Paul singing a song over Satan. I glory in my infirmities; he finds he can bear nothing of himself, perfect weakness; but now he has got the secret of victory from the Lord, and he can sing a song over his weakness and over Satan; and he finds Satan's work has been turned into his good. The Lord has allowed it, all for his blessing. Now the question is, Will Christ's arm be, always underneath me? Will He ever tabernacle over me? Will He never fail me? Shall I be always able to sing this song? This is the principle of resurrection which quiets and gives peace. Paul was to wear it inside him all day long, through his whole course. Resurrection must be applied to our every circumstance. "Crucified together, quickened us together, raised us up together, seated us in," etc. Through all your life, Paul, you are to take this principle into your bosom: resurrection, strength made perfect in weakness.

One word, and it is not a strained word: I have often thought of the wilderness through which God brought Israel. His eye was on the wilderness. He prepared it. "I have made the place for a particular purpose in connection with my people. I have arranged it long ago." The wilderness was no accident, it was the very place He had prepared. No resources to nature; absolute dependence on God there. And God has made and marked out your circumstances, and has so made them that you cannot go through them without Himself. Some may say in reference to their path, "This thing came upon me through the sin of some one else." Never mind that, it came from God. Neither divine wisdom nor power could have added anything to the wilderness to have made it more impassable to nature or more easy to God. He allows a quantity of things in our circumstances to make us feel we cannot go through them without Him. What an immense difference in saying, "This thing comes from God; He has put it there;" and, "All this is against me." If it is I and God, there is no difficulty; if we leave out Him, the way is impassable. Which would you rather have, a life without difficulty, or a life so full of difficulty that the blessed Lord Jesus is obliged to show His face every day, yes, every minute, obliged to keep close to me all day long? God so ordered the course of the apostle that it was impossible to get on without the Lord Jesus who raiseth the dead; and this does not merely apply to moral difficulties, but to everything. There is some one sick in the house; who do you turn to first, God or the doctor? When the doctor thinks it a serious case you take it as a decision; but the question is not what the doctor says, but what is God's purpose? Means may be used; but the Christian is not to use anything apart from God: the Lord first in everything. I don't think praise ever comes forth from us so purely as in connection with what is disagreeable. When we give thanks for mercies, it is not so pure as when able to praise for what we do not like: we should be dropping the sweet into the disagreeable. When we think of the Lord's love in it, it sweetens what is bitter. A man is thus taken up into heaven to show him every step of his way down here, from first to last - weakness in himself, but Christ's strength perfected in weakness — death and resurrection. The life of Paul was a wonderful life. "To me to live is Christ." The way he did run his course brought out the fellowship of the life of Christ; he had in Caesar's court the very life the Lord Jesus had on the Father's throne. It is wonderful, and all on the principle, "My grace is sufficient for thee."

God's Inheritance in the Saints

God's Inheritance in the Saints, etc.

Notes of Reading on Ephesians 1: 15-23.

G. V. Wigram.

Christian Friend Vol. 4 p. 33.

All the blessings are revealed. (vv. 3-14.) The apostle is saying, "All this future is before you. I want you now to know the basis on which it all hangs." He then takes them up (v. 15) on their faith in the Lord Jesus, and love unto all the saints. Whether in this epistle, where he is speaking of the heavenly status, or whether in the epistle to the Romans, where he is speaking of the old man, taken up as a creature down here, the point where they come together is in faith and love. Where you see the heart really trusting in God through Christ, and caring for His saints, there you can accredit as one of God's people. (v. 16.) Thanksgiving for them. (v. 17.) The special form in which the blessings that were revealed were summed up before God as the God of our Lord Jesus Christ, the Father of glory. In the next prayer it is the "Father of our Lord Jesus Christ." We get things in the first persons.

Knowledge of certain blessings in Ephesians 1, and communion by faith Ephesians 3. You never get to the end of chapter 3. In chapter 1 he brings out blessing in connection with the Son of man sitting at the right hand of God. Life comes down to you, and then flows out. It is not philanthropy. We get the Lord Jesus Christ, or Son of the Father, the Father's delight resting on Him. There are children by adoption, and the same love that centres on the only-begotten flows out through Him to the children. "I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them." (John 17: 26.) It is an immensely strong thing practically. I find the children in trial, in darkness. I say, "Never mind; the Father loves the Son, and hath given all things into His hand. The Son is before me. I cannot ask too great things. I will ask Him to bring all that really say, Abba, Father." The same with the difficulties we have to meet; we find a power in proportion as we bring in the love of the Father to the Son.

Mark another thing about faith. It is faith and hope in God. It comes through the knowledge of the work of the Lord Jesus Christ; but when you come to God you will be able to say, "He is for me today." You will not need to put any prayer between you and the blessing tomorrow. God is for me TODAY.

The difference in prayer, when you are praying up to a certain point, and when you are praying from it, is immense. There is a great want of that repose in the Father's love in saints, counting on His being what He is for us. Because of all that He is, we take our place of seeking the things that are wanted for the people for whom He is; but if you seek the blessing because He is for you personally, you bring the law in underhandedly. If you got that, it would be testimony that He is for you? No; you must believe that He is for you, because of what He has done. He recognizes every groaning, every breathing after Himself; but that is not properly Christian prayer. There may be the groaning and the grasping for something, you do not know what, as in Romans 8; but, for a Christian, it is in the full confidence that He that searcheth the hearts knoweth what is the mind of the Spirit; for He maketh intercession for the saints according to God.

Several of these subjects of petition I feel are too much forgotten; for instance, that He might give unto you the spirit of wisdom and revelation in the knowledge of Him. I suppose it is not the Holy Ghost. As a believer, I cannot pray to receive the Spirit, because I am in the place where the Spirit is; but if I am there, and know I am there, I must seek the spirit of wisdom from God.

"For the acknowledgment of Him." It is not proclaiming, but recognizing Him. It is remarkable in many places where he speaks of God, and when he speaks of the Lord Jesus Christ, the "Him" is common to both.

"What is the hope of His calling?" You get two things — the place where Christ is, and the character connected with Him. The Father's house will be the place; but there is the having a character fit for Himself, and being irreproachable. It is that I, as an individual, am to be brought to Him so completely, that He can rest in perfect satisfaction on me.

"Holy and without blame before Him in love." In Christ we are it now; but when I get into communion with Him at the present time, I am perfectly conscious that being in the Beloved is one thing, and my soul being free in it is quite another. There are a quantity of elements which, while under restraint, are not brought out.

The Father's house is connected with His coming to fetch us; but, when there, He will have subjected all that in any way produces a jar. If you get into close communion, you find in your communion how unfit you are for it. You cannot have the power of enjoyment that you will have when you are brought home. When we see Him we shall be like Him; for we shall see Him as He is. The external glory is one thing, and the glory of character is another. "His servants shall serve Him; and His name shall be in their foreheads;" two very different things from walking the golden streets. In Revelation you get external glory — manifestation; in the Father's house you get the thought of repose. Then, besides its being the Father's house (which by right and title belongs to the only-begotten Son), and my being brought there, I find that when with this one there I shall be thoroughly fit for His presence; I, individually.

He divides it into terms: "That ye may know what is the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which He wrought in Christ," etc. (vv. 18, 19.) This last is more connected with circumstances, circumstances which can only be occupied with blessing by a people of a certain character. "His inheritance in the saints" (v. 18), not "the Lord's portion is His people." That is earth, not heaven. He meant to have a heavenly people with His Son, and there were two things in His mind — for God the Son to become a man, and He in heaven, then, according to God, to bring sons into adoption. God inherited the land through Israel. His glory will have to be in the house at Jerusalem; but He would have heavenly people become the medium through which Christ is seen down here on earth — all the Father revealed in the Son, all the glory shining out through the New Jerusalem; so that, wonderful as the earthly glory is, men shall have to say, "What things there are in heaven." The One rejected eighteen hundred years. His glory shines out there, to them. It will be the inheritance in heaven. The saints will not be the inheritance. It will be heaven according to God — God upon His throne, His Son in the majesty that He has won: saints with Him there. He comes out to associate His heavenly Bride with Himself. A relationship is so different from a question of property. A wife is not accounted property. It is not association merely, but relationship. When all the pageantry of the kingdom comes out, when it becomes the manifested thing, God will have the very humiliation of the Lamb in view. God manifest in flesh as the Lamb that had been slain. He was crucified through weakness. Power could not step in there. He liveth by the power of God. I shall worship the Lamb.

God claimed Palestine as His land, and He took possession of, or He put His people into it. He claims me not for a millennial city, but a city in the heavenly places. He will bring in the children by adoption. The heavenly places form the character of the children. It is love taking possession of life. When you get the glory you get the manifestation. It is heaven, not earth, here. It is all that is connected with a certain man there who had been buffeted down here. He is shown there sitting quietly in the divine glory. Never a man on earth had had that place. "That man," God is saying, He "took the place of being my servant. He is my Son. As the Father of the glory, I will show you what my thoughts about Him are. Look up! See where He is! I have given Him glory surpassing everything. For you, saints, called through this rejected One."

In the New Jerusalem there will be manifestation. "In that day ye shall know that I am in my Father, and ye in me, and I in you." Everything that is in the Father will be manifested, so that the people there will be able to say, "Well, there is no difference at all." The Father reveals Himself in the Son, the Son reveals Himself in the adopted children. God will shine out into this people, and will shine through them now. As far as I understand "the inheritance in the saints," it is God taking possession of heaven in His people. In Him the lot is fallen to us. It is not, as people have sometimes said, our inheriting Christ. The thought of inheriting Christ is not in Scripture. In Him we have a certain thing just as it is. A man of very large property marrying a person very poor — she. may speak of obtaining an inheritance in him. I should understand she had acquired estates. I could not understand a man talking of his wife as an "inheritance."

The heavenly places are not taken possession of yet. The saints shall take possession of these places. Satan shall be cast out, and Christ come in. The title "heir" is dropped when a person comes into the inheritance. He is then possessor. Remark that Ephesians is in measure like Deuteronomy, strongly in contrast too. We get Israel brought into the land, and the church having it in glory. There is no sin at all in heaven; all evil is put out. If I bought a house, that would not be my "inheritance." I inherit from my father. If I had property entailed upon me, I should be heir until I came into possession. The power that wrought in Christ works towards us. (v. 19.) "If children, then heirs." I am a minor now. When you see me in possession, clothed upon with the glory, you will not think me a fool.

I have certain expectancies. Until I have seen the Lord, and been taken up by Him, I am not in actual possession. It is the difference between the earnest of the inheritance and the redemption of the purchased possession. All that glory of the millennial city. I shall be in it. The Holy Ghost will form it all, and He has taken up His abode in me, that I may know it all. If God has given me the spirit of the glory, it is no great thing for Hint to give me the glory afterward. The Spirit will form the glory. He is the earnest now. You say to labourers working in the field, I will pay you so much in advance. It is understood that the compact is made. They have received part of the money, the master is pledged to fulfil the rest of the compact.

In this case He does not give me part of the glory, but He gives me the Former of the glory, the Holy Ghost. The time will be when He will come gild appropriate to Himself the purchased possession "the thing treated about," περιποιήσις. It is a very peculiar expression. The earnest is the first-fruit of the inheritance, until the redemption of the thing treated about to the praise of His glory. I should not think it here more than the place. I should define our inheritance "riches of the glory," distinctive to the mystery. The other might be quite true; but when I get Eve looked upon as the help-meet to Adam, it is a peculiar light in which it is shown. Other things might be true, but she is the confidante. "This is a great mystery; but I speak concerning Christ and the Church."

We lose a great deal in Scripture, if we want to make parallelisms. There are no "parallel passages." There is something that illumines each passage, and brings out peculiarities of mind. Losing that, we lose the thread; we lose that in the passage which brings out the finer touches. "When He raised Him from the dead." (v. 20.) The Lord waited in the grave; He was raised to His place at God's right hand. The same power that accomplished that resurrection works in us who believe. He unfolds it more in the next chapter. One power it is that carries us through this scene, and that binds us up with Christ in heaven. One power. Do you believe that literally in God's mind you are inseparable from Christ at His right hand? Not one in a thousand says, "God says I am." The same power that wrought in Him works now in us. A person needs to know that for his own establishment. Old Bishop Hall and Goodwin say distinctly, that unquestionably a man that is a believer in Christ ought to know himself inseparable in life from the Man at God's right hand. If there, they must know the Man who is there. It is the Man who in Phil. 2 was down here, and did not care what He did, if God had His way with Him. The great peculiarity of the Lord Jesus Christ here is this: He brought all His Sonship into His servantship. Every part of His life here was the unqualified force of His Sonship expressing itself in service. If we know Him. The Spirit of God says, "Well, the same power that put Him there, puts you."

Where are you with regard to the world, the flesh, and the devil? If the blessed Son, the only-begotten Son, when He came down here, expressed the whole of the Father — the whole of His Sonship in His servantship — are you saying, "I am a son of God, and I am going to walk exactly as He did"? If you have everything in Him, are you living as He lived? He never made allowance for the flesh. He knew thoroughly all the weakness of humanity; what it was to be weary, no one to understand Him. The whole thing He was after was to express His Sonship in His servantship. You must know that in God's mind you are so identified with Him that you walk in the spirit in which He walked.

What is wanted so much is the person brought to GOD. Eternal life always turns around the Father and the Son. What we have in Him is in assured grace, so that we are perfectly sheltered. Have you eternal life? Are you walking in it? There is exercise always. If it makes the wilderness very rough, it is the more bright for this. We find the sentence of death in ourselves, that we should not trust in ourselves, but in God who raiseth the dead.

It is remarkable the contrast between the terms used. Speaking about us, it is "the exceeding greatness, the surpassingness of the greatness of His power;" "according to the energy of the strength of His might."

I always feel that after all it was no such wonderful thing that He should take Him up, or that He, having left the grave, should go up to God's right hand. When I look at where we were, I say, Well this is a marvellous thing, that He should find me out, and set me in Christ who created it all. It ought to be far more our Habit to look at things as connected with Him up there. "Head over all things." (v. 21.) We have the category of what is in Him. Everything will be headed up in Him. All Adam's possessions were for the use of Eve. It becomes practically so, even where it is not that in which the wife would interfere. "Head over all things to the Church, which is His body, the fulness of Him who filleth all in all." Plenty of thorns to be driven into you. Satan to buffet you. Everything is in His hand to use for your blessing. Amazing revelation of what is His portion as Man at God's right band. A portion wonderfully little thought of. You will find very rarely, if you live with people, that they have the thought of there being a Man up there. It changes everything. You delight in God, in all the thought of God Himself: I am down here, and I see groaning, trouble, sorrow. There is one Man in heaven, and the eyes of that Man are always upon me, and the heart of that Man always with me. The river of refreshing flows into one's soul. He is like a cool place on a scorching day. Generally there is a curtain drawn in the mind between what is up there and down here. "That is in heaven," people say. Scripture takes it for granted that you are in heaven now. One Person is there; the Man who down here never would have His own will. There He is, with a heart looking down on us, gathering now to the place where He is; and all the heart I have is with Him and upon Him there.

Is It Thus With You?

Is It Thus With You?

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

We read in the first chapter of the Acts, that the Lord Jesus, when risen from the dead, commanded through the Holy Spirit the Apostles whom He had chosen — not to depart from Jerusalem, but to "wait for the promise of the Father (which ye have heard of me)" for "ye shall receive power after that the Holy Ghost is come" [or, "of the Holy Spirit coming"] upon you.

He then was seen to ascend, and a cloud received Him out of their sight. Acts 1: 2-10.

The coming down of the Spirit on the day of Pentecost is traced by Peter (Acts 2: 33) up to its source. His taking up of His abode in and among the company which the Lord Jesus had gathered was altogether a new thing, never known before. It made them and those of their company to become the habitation of GOD (through the Holy Spirit there, Eph. 2: 22) and was power for witnessing unto the Lord Jesus, from whom it came — unto the uttermost part of the earth.

Observe, it was the Holy Spirit Himself, a person in the Godhead, who came down (John 14: 16) to earth from the Father and the Son in heaven, and took up His abode on earth (not in a tent, however ornamented, made of skins and curtains, nor in a temple built of stone with hands of men, but) in and among living men on earth, whom the Lord Jesus loved and who loved Him; and He came to be the Paraclete (or Guardian, translated verses 16 and 26 "Comforter") down here when Christ became the Paraclete in heaven with the Father, 1 John 3: 1 (here translated "Advocate.")

This company is looked upon, in after parts of Scripture, in different aspects. 1st, as the habitation of God; 2ndly, as the family adopted of the Father and committed by Him to the Son to bring to glory; and 3rdly, as the spiritual body of Christ — one spirit, and so one with Himself — the Bride. But in each of these blessed aspects, the Holy Spirit has His own full and distinctively peculiar place. Quite true is it that men have been entrusted with a new revelation [in that called the New Testament] and a new place of obedient dependence upon the Holy Spirit in a new position, and men have failed in the responsibility again, as ever — forgotten both Holy Spirit and the truth which He came as witness of. But He has no more failed than God can fail; no more failed than the Father on high has failed in His counsels and plans about the Son of His love; and thus there is to faith a habitation of God down here still, and there is for hope the New Jerusalem to come. There are those that say I am a "son (hui-os) of God by faith in Christ Jesus" (Gal. 3: 26), and into whose hearts "God hath sent the Spirit of his Son, crying Abba, Father," (4: 6); and if Abba's heart be our present blessing, Abba's house is our hope (John 14: 2, 3) where Abba's self aid Abba's Son will be, together, for our joy in the Spirit. So there are those now that hold the Head and know themselves, members in particular, cared for by Him, to whom eternity is as time, and who nourishes and cherishes His body (Eph. 5: 28-30); see also Eph. 1: 22 to 2: 10), and means to present it to Himself a glorious bride without spot, or wrinkle, or any such thing.

Remark in chapter 1 how the Lord Himself, through the Spirit, gave commands (v. 2); we, too, now, ought to know — and in the glory to come we shall know what, "by the Spirit all-pervading" means; He was promised by the Father, as the Sin Himself had told them (comp. Heb. 2); He was come in an all-covering baptism (v. 5); as power for testimony to Jesus [for us] unto the uttermost part of the earth (v. 8).

As the taking possession of the tabernacle and of the temple was in either case attended with most signal marks, so in chapter 2 the Holy Spirit's taking possession of the new sort of habitation (the old sort of temple itself was left standing with its rent veil) had its indications too: suddenly came a sound from heaven as of a rushing mighty wind — the house where they were sitting filled with it; cloven tongues as of fire upon each of them; all of them filled with the Holy Spirit; each spake in tongues as The Spirit gave them utterance (v. 4). When this got noised abroad, the multitude were confounded, because that every man heard them speak in his own language (read v. 5-11). Eighteen localities are named whence they came. The confounding of the tongues at Babel's tower to stop wickedness, found its contrast here when the wonderful works of God in Christ had to be proclaimed.

Then, again, this was not the result of drunkenness — but of a promised pouring of "my Spirit upon all flesh" (verses 17, 18) connected with what went beyond Israel and set it aside in its then state. "Whosoever shall call," etc., went beyond Israel, as "whosoever shall call on the name of the Lord" did not describe Israel's then state. Peter's testimony is contained in one sermon of twenty-six verses (14-40). One sermon gained three thousand souls. Verses 42-47 describe the favoured company. Its marks were peculiar, but very beautiful before God and man.

And the Holy Spirit, who had come down, took into His own hands the reins of government and administration; the arrangement, settling, and carrying out of every part of what He meant to be done. This will was and is in God, not in man, though voluntarily did those that knew the Blesser go along with Him taking the lead, and Himself working out what He would. In chapter 4: 8, Peter is filled with the Holy Spirit, and has a bold and wise testimony to give (10-12 and 19, 20). They return to their own company, prayer ascends, the place is shaken, and all, filled with the Holy Spirit, spake the word of God with boldness 23-31; and then follows another beautiful account of the company. If any one will take the trouble to read through the Acts, and mark in the margin with an S all the verses in which the Spirit is named, such an one will be astonished to see how the presence of God the Holy Spirit, and His using men and working by men, is marked upon every part of it.

It seems to me that the redemption of Israel out of Egypt was so arranged by Jehovah, that every part of it threw out His presence into light. If there was an Exodus, it proved that He was there; if there was no being locked up at Pihahiroth, it was because He was there, whose word the Red Sea heard and obeyed. The pillar of fire and cloud marked the presence of Him who had water and manna to give. He present, and a way into Canaan was patent and made good by Israel. If He was dishonoured, forgotten, disobeyed, there was no possible tenure of blessings given. And afterwards His temple could not stand without Himself. God is all and in all, to faith — and man is nothing. If in true subjection, dependent and obedient, then blessed. If unbelievingly out of subjection, independent and disobedient — where and what is he? What could the twelve apostles have done, or do, without a living Lord to look after them? If subject — dependent and obedient — they were as John — in the bosom: if true but self-complacent and not self-judged, then they were as Peter; if not real, but self-honouring, as Judas. But as to the good, the Lord was alone, and the all in all was in Him. And what can I do, if I forget the Holy Spirit come down from the Father and the Son in heaven, that I may have power to look up and, taught of God, see Jesus Lord of all at the right hand of God and the Father in heaven; Himself first-born among many brethren? Himself Head over all things to His company down here; Himself, who made and upholds all things, making the throne on high to be the mercy-seat, and all His springs of life to be known as His people's, and the light of the blessing resting upon all them that believe (Rom. 3: 22). Let Paul plant, let Apollos water; 'tis God alone that gives the increase to His own seed.

Has the Father given us another Paraclete "that he may abide with us for ever:" even the Spirit of truth, whom we know, and who is in us? (John 14: 16, 17). Is this a blessing now enjoyed by us (15: 26, 27): — "But when the Paraclete is come, whom I will send to you from the Father, the Spirit of truth, which proceedeth from the Father, he shall testify of me?" Most surely it is a blessing now existent. Does the Spirit of God dwell in us — even the Spirit of Christ; then let us, the body being dead because of sin, mortify its deeds. Led by the Spirit of God — we are sons of God, have received the Spirit of adoption whereby we cry, Abba, Father. We have the testimony of the Spirit with our spirit, that we are the children of God; and then follows the blessed verse 17, and that other, 21, Rom. 8. And note it, in 1 Cor. 3: 16, 17, believers collectively are the temple in which the (comp. 2 Cor. 6: 16) Spirit of God abides. And in 6: 19, the individual is the temple of the Holy Spirit.

The Spirit wrought in creation, providence, government, also in eternal redemption (Luke 2: 35; Acts 10: 38; Heb. 9: 14, etc.), and in eternal salvation as applied to us.

All our knowledge of God and of the things of God, is through the Spirit (1 Cor. 2: 9-14).

The Bible, too, He wrote it (2 Peter 1: 21).

He is the Spirit of truth, and testifies of Christ (John 15: 26).

We received Him by the hearing of faith (Gal. 3: 2, 5).

Our access to the Father is by the Spirit (Eph. 2: 18).

Our union with the Lord is by Him (1 Cor. 6: 17; 1 Cor. 12: 13, 14).

We may be filled with the Spirit; Paul speaks (Phil. 1: 12) of a supply of the Spirit, of standing fast in one Spirit (27), of common fellowship of the Spirit (2: 1), of worship in the Spirit (3: 3). See also Eph. 1: 17, He is wisdom and revelation, and as strength to the inner man to those who seek Him (3: 16). He warns us, too, not to quench Him (1 Thess. 5: 19), nor grieve Him (Eph. 4: 30), and speaks of some having done despite to Him (Heb. 10: 29).

It is a great thing (without being wise above what is written) to be wise according to what is written, and to have a solemn sense of the dignity of Him who ministers Christ to us,. and can enable us through faith to do all things.

If the dignity of Him, the promise of the Father, who has come down to earth and ministers (as the Spirit of truth,) Christ to us individually and collectively, and is the One charged with the administration of God's house down here, were more thought of — there would be more reverent awe, perhaps, in our assemblies — more sense of our own nothingness in ourselves, and more courageous confidence of Christ's strength being made perfect in our weakness.

One habitation — one heavenly family of God — one body (called also the espoused, 2 Cor. 11: 2, and the bride, Rev. 22: 17, and the wife, Rev. 19: 7, of the Lamb) until the Lord comes. One, and but one, till all is finished and perfected.

Who could know the counsel, and the plan, and the way, and the energy, needful to form a company which would meet all this? None but God, and those to whom He reveals it. Who could undertake and be entrusted with the work of atonement (making the throne of God to be the mercy-seat) and of being, in that throne, the giver and sustainer of eternal life? None (says Scripture but the Son, Jesus the Lord and Christ. And who (in spite of the world, and the flesh, and Satan) is in administration down here for God, even the Father, — and for the Christ, Son of His love? God Himself, even the Holy Spirit. He who came down at Pentecost, and will be in sole administration until the Lord Jesus takes to Himself that which is His and the Father's.

Would to God that we might, all see this — and owning Him, might be true and real — dependent and obedient in all things and times

Taught of God in His book, you will find that the Spirit does not occupy us with Himself, but with the Lord Jesus, to witness to whom He came. Himself is the divine power of our intelligence as to all the realities of that world into which He has brought us.

The Holy Spirit Himself, and the pure Word of His testimony (both are from the Father and through the Son), are that which we have, now to count upon.

The Blood of Jesus Christ:

The Blood of Jesus Christ:

What are its uses and applications by the Spirit in Scripture?

G. V. Wigram.

If we read the contexts of the following references, we shall see, as to the blood of Jesus Christ, that —

1. It connects the disciple with a covenant (Matt. 26: 28, etc.);

2. The knowledge of it is eternal life (John 6: 32-69);

it is 3, the proof of the death of Jesus (John 19: 33);

4. The purchase money of the flock (Acts 20: 28);

5. The propitiation provided by God (Rom. 3: 25);

6. The finished justification (Rom. 5: 9);

7. The centre of union among the saints on earth (1 Cor. 10: 16);

8. Freedom from guilt (Eph. 1: 7);

9. Our nighness — to God as sons — to Christ as bride — to the Holy Ghost as temple (Eph. 2: 13);

10. Redemption, even the forgiveness of sins (Col. 1: 14);

11. The power of deliverance from Satan's kingdom into Christ's (Col. 1: 20);

12. The secured approach of the sinner to the holiest, where God dwells, and Christ, who gives good things to come (Heb. 9: 7-12);

13. It is to be known as such (Heb. 9: 12-14);

14. Both the place to which it thus leads, and the blessings of the place (as well as the people for whom they are) are connected with it (Heb. 9: 18-28).

It is 15, the taking away of sin, the setting apart of the saints to God, and that by which they are already perfected (Heb. 10: 11-14);

16. The power of heavenly filial service (Heb. 10: 19);

17. The sanctification of those that know it (27-31 and 13: 12);

18. The measure of our obedience to God (Heb. 12: 1-4);

19. The testimony of good things to us, but judgment on the world (Heb. 12: 24);

20. The sanctification as of an eternal covenant (Heb. 13: 12, 20);

21. The knowledge of it is the proof of election (1 Peter 1: 2).

It is 22, the saint's ransom (1 Peter 1: 18);

23. The saint's daily resource for cleansing (1 John 1: 7);

24. God's witness upon earth (1 John 5: 8);

25. The cleansing of our persons — so sung of on earth (Rev. 1: 5);

26. Our redemption so sung of in heaven (Rev. 5: 8);

27. The cleansing of our robes (Rev. 7: 14);

28. The victory over Satan. (Rev. 12: 11.)

The blood, the death, and the cross of Jesus (though all found together in THE one great act of man's rebellion against God), are often presented by the Spirit as having different things more immediately connected with each of them. At present I shall only speak of the blood. The blood, when spoken of as known so as to be valued, always seems to involve, more or less remotely, the idea of atonement. In itself it is atonement; even that by which alone God can be just, and yet the justifier of the sinner; and, so it is that which not only enables God to bless, but the sinner to draw near for blessing. And yet it has more uses and applications in connection with atonement, than most are aware. For it may be looked at as presented with the view of giving eternal life to them that believe as in itself propitiation; as the removal of sin; as justification, forgiveness, nearness, peace; as that which alone cleanses the conscience of a sinner, or can keep a saint's conscience clean; which has cleansed the person in one place, and the robes in another; which is redemption — an approach to the holiest — the securer and retainer of that place — our purchase money — our sanctification — the proof of our election — our power over Satan, the power and measure of our obedience to God. that in which we have communion one with another, the seal of the everlasting covenant, etc., etc. In such various lights does the Spirit make mention of the blood! May the saints, however weak, know God's estimate of the blood in all the varied applications of it, and, through the Spirit, learn to adopt God's estimate, and to set aside their own.

Ignorance of the blood, or carelessness to it, is the world's condemnation. Passages bearing upon this I shall not now notice, except as connected with the saint's victory over the world — writing merely with the view of endeavouring to help Christians to see the blood as connected with themselves. May the Holy Spirit, who bears witness with the blood, reveal to us that which flesh and blood cannot, while we muse on these things!

1. The blood of Jesus Christ connects the disciple of Christ with a covenant. For it is written: — "This is my blood of the new testament [or, covenant; there is but one word in Greek for testament and covenant], which is shed for many." (Matt. 26: 28.) "This is my blood, of the new covenant, which is shed for many." (Mark 14: 24.) "This cup is the new covenant in my blood, which is shed for you." (Luke 22: 20.)

The character of this covenant, the Holy Ghost tells us: — "This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more." (Heb. 10: 16.)

OBSERVE, the blood is presented here (neither as calling for vengeance, nor, as in the obedience which led to it, our ensample, but) as shed FOR THE REMISSION OF SINS. And the covenant to which it belongs is called (Heb. 13) an everlasting covenant; and it is one which cannot fail, for God, in it, has set Himself to forget our sins and iniquities, to put His laws into our hearts, and to write them in our minds. And who are we that we should withstand God, when recognising all our guilt, and misery, and ruin, He undertakes to save us thus?

2. The knowledge of the blood of Jesus Christ shed upon the cross, is Gods way of giving eternal life to the poor perishing sinner. As it is written: — "I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day . . . . Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die . . . . Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him."* (John 6: 32-69.)

*Observe, if you come to Jesus, it is a proof — 1st, that you have been given to Him by the Father (ver. 37); for "no man can come to me, except the Father which hath sent me draw him" (ver. 44); and except it were given him of the Father (ver. 65); and, 2ndly, that you are taught of God. (Ver. 45.) If you have not come, is it not because you do not believe God? (Ver. 45.)

Here we learn, that if any one receives the death of Jesus, and the atonement by the blood in death, he hath (from that time onward) everlasting life, and can therefore never come into condemnation, but is passed from death unto life. To eat and to drink are very simple acts, such as we do every day, and know that we do them, so that we could not believe a man who said, I do not know if I have ever eat or drunk. Well, the figure, as applied to our souls, is very simple likewise; and though no man can tell if another has done it, it seems to me impossible for a man himself to have turned in heart to the broken body and shed blood of Jesus, and to have said, "Here are the proofs of God's grace toward sinners, and His way of being merciful — I am a sinner, and I will trust to God's grace as thus expressed," and not to know that he has done so. But if he has done so, he has (though he may not know it) everlasting life — I say if he has in heart, as before God, said, "The broken body and shed blood of Jesus are God's way of receiving the sinner, and they shall be my way of being received; and if I perish, I perish in this way." Jesus's answer to such an one in the Bible is, "Thou hearest the voice of my blood, then thou art mine. For it is my sheep which hear my voice, and I know them . . . . and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand." Ponder the cross of Jesus, and receive His blood as atonement, then, poor sinner.

3. The blood was the expression of the death of Jesus. As it is written: — "When they came to Jesus, and saw that he was dead already, they brake not his legs: but one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And, he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe." (John 19: 33-35.)

Here is presented to us what and whence the blood is. This was in our Lord's mind when speaking to the Jews, as is recorded in chapter 6, and which, though he saw and understood it all, neither could the Jews receive, nor could the disciples understand. But oh, what a tale of love! such love as many waters could not quench; such love as was stronger than death, does this foreknowledge on Jesus's part tell us of. The separation of the liquid blood into blood and water, showed death to have taken place: it is never so save after death. Some think the water here was that which fills the vessel in which "the heart" is placed, the breaking of which, they say, is what produces a broken heart; if so, then also, whether broken by the convulsions, of sorrow, or pierced by the spear, death must have taken place. I would only add, that I doubt not but that this fact had a further typical meaning. For not only is Jesus on the cross pouring forth His blood unto death, in atonement, our only resource, but there also I get not only that which cleanses me from all charge of guilt — the blood; but also that Spirit which is righteousness, and which seems typified by the water — even the Holy Ghost, which coming consequent upon Christ's death, is the pledge to those that have it of their being accepted in the beloved; partakers of the divine nature; and who makes the rivers of living water to flow out of their bellies even while in this life.

4. The blood of Jesus Christ is the purchase money of the flock; already paid. As it is written: — "Take heed . . . . to . . . . the flock . . . . to feed the church of God, which he hath purchased with his own blood." (Acts 20: 28.)

I notice here that the flock is God's; even the church in its poor, militant, wilderness state: and it has been purchased already, and a goodly price paid for it. Judas and the priests fixed the price of Jehovah of Hosts, when He was in the temple, at thirty pieces of silver. (Zech. 11: 12, 13.) God's price for the church is the blood of Him who was the Son of God. As we wonder that Judas should have kept to his covenant, and done such an act for so mean a price; so, surely, the greatness of the price God has paid assures us He will not depart from His covenant. If a man buys anything he longs for, and pays for it, we know how tenacious he is of his right to have it; so that nothing but want of power can cause him to leave both purchase money and goods bought in the hands of the seller. The greatness of the price God fixed, shows the measure of His desire; the price is paid, and has He not power, in His own time, to appropriate that He has purchased?

5. The blood of Jesus Christ is, to them that have faith in it, propitiation. As it is written "Christ Jesus . . . . whom God hath set forth to be a propitiation through faith in his blood." (Rom. 3: 25.)

The question at issue in this chapter is, "How can a sinful transgressor be received by God?" And the answer is, "If he come as a sinful transgressor, he will be received freely, by God's grace, through Christ Jesus, whom God hath set forth as a propitiatory, or mercy seat, for them that have faith in His blood. For this blood tells how a just God can be the justifier of the sinful transgressor, who receives the account He gives of the blood, and trusts to it. This word translated "propitiation" occurs only once more in the New Testament, in Hebrews 9: 5, and means, propitiatory or mercy-seat — which was the place where God dwelt, between the cherubim, and it shut up, and was over, the law in the ark; before and upon it the blood of atonement was sprinkled.

The blood as thus, first, upon, and, secondly, before, the mercy-seat, expresses (as in all the Old Testament sacrifices wherein atonement was made), the two great uses of the blood. The first, as connected with God, the way opened and the means provided by Himself, wherein He could be just and yet the justifier of the sinner: this is shown by God to man. The second is connected by God, through His grace connected, I say, with him that believeth; and so the thing which gives such an one boldness to draw near to God. The former also washing the books in heaven, as a poor dumb boy once described in writing his view of pardon: "The bleeding hand of Jesus passed over each page in my account, so that none can read it through the stain of His blood." The second cleansing also the conscience. Read the chapter from verse 19-26, and see whether this is not the outline of it. Verse 19 having said that God had pronounced the whole world to be guilty in His sight, that every mouth might be stopped, Paul first shows (ver. 20) that this is a proof the law could not justify a man — for then the Jew would not be guilty, but justified, for he had the law. And if the law, which was a round of duties, given to man by God, could not justify him, how much less can a round of duties, of a man's own devising, which God never gave, do so! Well, but if God (in so summary a way) pronounces all to be guilty, and, as far as they are concerned, irrecoverably so (so that every mouth must be stopped, and all the world become guilty before him), what can any one do? Why (ver. 21), he may have recourse to that method of justification which is, not by law, though witness of both by law and prophets, even (ver. 22) trust to God Himself, graciously to justify him by Jesus Christ. And then Paul goes over the ground, in measure, a second time. (Ver. 23.) All have sinned, and come short of the glory of God; yet (ver. 24) any man may be justified by God's grace, freely, through the redemption that is in Christ. — "What is that?" says the soul. Why (Ver. 25) it is the person of Jesus in heaven (compare Rom. 8: 32-34) set forth as a propitiation — and it is the property (made so by God) of every one that trusts to His blood: it is set forth to show God's way of justifying those He has pronounced guilty — and tells how God completely remits all past sins — forbearing to see them even. And verse 26, it is a way which tells the justice as much as the mercy of God to the sinner — that He is just, though He does Himself justify the very one He has pronounced guilty, if so be he trusts to Jesus; for it shows Jesus actually to have borne the sinner's punishment, and to have paid his debt. Has God already said, we are all guilty? that there is no hope for us in ourselves? Has He raised Jesus from the dead? And does He say, that if I have taken Christ's blood as my trust, then Christ bore my sins in His own body on the tree? is risen for me? and intercedes for me? Yes, He has said so, and through His grace I have said, "The blood of Jesus Christ is my trust." Reader, have You also said so?

6. The blood of Jesus Christ is the finished justification of every one that believeth. As it is written: "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being or rather, having been now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by his life." (Rom. 5: 8-10.)

OBSERVE, "being now justified," cannot mean "being about to be, or in the hope of being justified;" but it necessarily, implies that the justification is both finished, and its sufficiency known and satisfactory to us; just as if I said, "I am satisfied." The thing which satisfied would necessarily be known to be in existence, and to be mine, and to be known to be as mine, and as sufficient, in itself and by itself, to meet my desires. Just so is it with the blood of Jesus, by which, Paul says, "being now justified by his blood." The blood is shed; the sinner that knows it is the one for whom it is shed; he that believes knows it is for him, because God says so; it is sufficient in itself and by itself, fully to justify him from all things and to give him rest before God.

7. The blood of Jesus Christ is the centre of union among Christians while on earth. As it is written: "The cup of blessing which we bless, is it not the communion [or fellowship] of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10: 16.)

And thereby, secondly, it is the power of separation from false worship of every kind; "Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table and of the table of devils." (Ver. 21.) And further, observe, thirdly, this is the saint's principle of separation from evil generally — for, 1 Cor. 11: 25-27, "This cup is the new covenant in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."

From this context in the Corinthian epistle, I learn three things: first, where the saint is to be in communion. Even there, where all who know and trust to the death and blood of Jesus are received. For they that have done so have the Spirit, or they could not have done it (1 Cor. 2: 11) and having this Spirit, they are thus "one Spirit with the Lord," and so "members one of another," one bread and one cup. The knowledge of the death and blood (which can be only by the Spirit, for who knoweth the things of God save the Spirit of God, 1 Cor. 2: 11, 16) is the condition of salvation, of church-fellowship, and of a place at the marriage-supper of the Lamb.

Secondly, I learn where the saint is not to have communion. Even there where, instead of the Holy Ghost gathering simply by the blood, Satan is found displaying principles of his own — which, whether it be teaching Christians to worship demons, false mediators, etc., or the bringing of the condemned worldling into the place of worshipper of the true God as well as the pardoned Christian; or the establishment of schism, by saying that in addition to knowing the blood, which is by the Spirit, a man must always have light upon other truths, as baptism, or church order, etc., in order to be on an equal footing with all there; or again, whether it be by setting an order of man's making, and gifts of man's cultivation, in place of the order and power of the Holy Ghost, as edifier: these things the saints should shun.

Thirdly, I learn that those who are in such communion together are watched over by the Lord, and that if any of them live in sin, or carelessly, and do not search after, and confess, and put away whatever is evil, the Lord will judge and chasten them, that they may not be condemned with the world.

How plain are the directions for the communion of saints! How separate is it from the allowance of evil, as from Satan, the world, or the flesh! How safe is the position! God to watch over them! And how needful, if this is not to bring present discipline, is self-examination and confession for the saint!

8. The blood of Jesus Christ is freedom from guilt, so as for God to adopt us as sons, by the remission of transgressions, or removing of the guilt of offences. As it is written: "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." (Eph. 1: 7.)

And thus -

9. The blood of Jesus Christ is nighness to God, even for the Gentiles; and what a nighness! It is written: "Now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace." (Eph. 2: 13.)

The nighness here has a wondrous character, for (as the first and second chapters set forth) it includes these three things: being "children of God the Father;" "the bride and joint-heir of Christ;" and "the tabernacle of the Holy Ghost"! And this to all that believe, whether Jew or Gentile, for there is no difference.

10. The blood of Jesus Christ is redemption, even the forgiveness of sins. As it is written: "Delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins." (Col. 1: 13, 14.)

This expression, "In whom we have redemption through his blood, the forgiveness of sins," is just what is found in Ephesians 1: 7. There is, however, a difference in the contexts of the two; for in Ephesians it is put in a more general way; in Colossians it seems especially connected with cleansing us from evil — the evil of the kingdom of Satan. In Ephesians, if you look at the two passages in which the blood is referred to, you will see that it is mentioned in the first, in order that we might know ourselves to be free, to be sons of the Father, the bride of Christ, and the residence of the Holy Ghost. If you compare the quotation from Colossians 1: 14 with what follows, you will see that in this epistle the blood is likewise referred to twice, but that the remission mentioned in the first place, is in this epistle connected more particularly with the bringing us from out of the dark kingdom of Satan, under the power of the kingdom of God's dear Son.

11. The Blood of Jesus Christ is the means of taking us out of Satan's kingdom and putting us into Christ's. As it written: — "And, having made peace through the blood of his cross, by him to reconcile all things unto himself." (Col. 1: 20.)

Observe, this verse takes in more than the reconciliation of the church now, for it looks forward to the time when every knee shall bow to Jesus (compare Phil. 2: 10, Eph. 1: 10), and also to the time when God shall be all in all. But it is still true of the church now, and is so quoted.

12. The blood of Jesus Christ is the secured approach of man as a sinner to the holiest where God dwells, and where Christ, who is the giver of good things to come, is. As it is written: — "The way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing. (Therefore, also, when Jesus died, the veil of the temple was rent in twain from the top to the bottom, as showing that then the way was manifest. See. Matt. 27: 51.) "But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place." (Heb. 9: 7-12.)

13. The blood of Jesus Christ is to be known and acted upon as the secured approach; for it is written (see vers. 12-14), He did this — "having obtained eternal redemption for us. For if the blood of bulls and of coats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?"

I notice here the difference in these two; in the first, the blood secures the way for the sinner right up to God Himself; in the second, it gives the conscience of the sinner cleanness. We shall see this referred to more at length presently.

14. Yea, and for our greater assurance, the blessings He gives and the place to which He leads, are, as well as the persons of the blessed, connected with the blood; for it is written — (read from vers. 18-28), verse 22 — "Almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is . . . . entered . . . . into heaven itself, now to appear in the presence of God for us."

Two more things are taught us here; first, that the place to which we go is secured for us by the blood; and, secondly, that all the blessings, the good things to come," are also blood-bought and in some sense blood-adorned, or scented with the sweet savour of the blood, while its being for "us" connects the persons of the blessed likewise with the blood. Thus we see (as in Rev. 4 and 5) the throne of God Himself is not without the Lamb that was slain, nor is there one spiritual blessing in heavenly places (Eph. 1) but what is ours, and all of them in Christ Jesus, who was the Lamb that was slain and is alive again for evermore. This is important; for as we now stand in grace, and are "rejoicing in hope of the glory of God" (Rom. 5), so, when in the glory, we shall see around us every memorial of grace. Now we see glory from the position of grace in which we stand, as it is written, "Being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of GOD." Hereafter we shall be in glory, but the brightest part of its effulgent brilliancy will be that which still tells of grace as the way by which we got there. Thus, in Rev. 7, the post of peculiar honour, of the innumerable multitude whom no man could number, clothed with white robes, and palms in their hands, is thus characterised; it is — "before the throne and before the Lamb." Their lovely chorus too brings Him in — "Salvation to our God and unto the Lamb." And if their robes be so white — whiter than any fuller could whiten them — they "have washed them and made them white in the blood of the Lamb." And if their portion be a full one (that they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat), it is a portion they find at the hand of Jesus; as it is written: "For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of water." And no sooner can it be said (Rev. 19: 6) "Alleluia! for the Lord God omnipotent reigneth!" than we see the first-fruits of His power in what is added, "Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me [telling out the fulness of his joy in the thought of giving it as an abiding known portion to us on earth], Write, Blessed are they which are called unto the marriage supper of the Lamb. And . . . . these are the true sayings of God." Yea, and the very "city which hath foundations, whose builder and maker is God," tells the same tale of grace even in its glory. It is (Rev. 21: 9) there where the bride, the Lamb's wife, is to be seen. And its twelve gates bear the names of Israel; of whom redemption in its earthly progress treats; of whom, concerning the flesh, Jesus was born: the chief trial of God's patience, and grace, and faithfulness in time; and in eternity, THE proof of the Lamb's worthiness and fulness. Its foundations, too, have in them (ver. 14) the name of the twelve apostles of the Lamb. Its temple is the Lord God Almighty and the Lamb (ver. 22); and the Lamb is the light thereof. (Ver. 23.) The Lamb's book of life is the registry of its inhabitants (ver. 27); and its refreshment, a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb (Rev. 22: 1); for the throne there is the throne of God and of the Lamb. (Ver. 3.) And they who are His servants now shall then serve Him perfectly, seeing His face, and bearing "His name aloft upon their foreheads" — a diadem of beauty and glory indeed! Into what a sphere of grace and truth does hope launch the soul — a world where all the moral worth, and all the moral glory of the Lamb who shed His blood shall be known — where not one hindrance shall exist to the full manifestation and full apprehension of grace and truth, as revealed by Jesus Christ. How tender toward us is all this, and how cheering the prospect! The good things to come, of which Christ (Heb. 9: 11) is become a high priest, will each and all have some fresh tale to tell us of that redeeming love in which as sinners we have taken refuge, being all fresh links of communion with the Lamb that was slain.

As to the other point, referred to first, THE PLACE itself being secured for us by the blood, I need only mention the heart and mind of Him who, now being gone there to prepare a place for us, will come again, and receive us unto Himself; and who as an anchor of the soul, both sure and stedfast . . . . entereth into that within the veil; whither as the forerunner He is for us entered, even Jesus, made a high priest for ever after the order of Melchisedec.

This is all the result of His one finished and now long ago accepted sacrifice of Himself. And the thoughts of His mind, now, are not about making a way to God, for that He has done; but of coming back to receive to glory those that honour that way. "Now (ver. 26) once in the end of the world hath He appeared to put away sin by the sacrifice of Himself . . . yea . . . . . Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation. The guilt, ALL the guilt of the believer, has then been put away by the sacrifice of Christ, who was once offered to bear their sins: His sacrifice and offering were not in vain, and unto them that, knowing this sacrifice, look for, Him, He will appear again unto salvation.

15. The blood of Jesus Christ is the taking away of sin; the setting apart of the saints to God; and that by which they are already perfected. For it is written — (read from Heb. 10: 1-14) — Heb. 10: 4: "As it was not possible that the blood of bulls and of goats should take away sins," Christ came to do God's will. "By the which will we are sanctified [or set apart to God] through the offering of the body of Jesus Christ once for all . . . . for this man, after he had offered one sacrifice for sin, for ever — sat down on the right hand of God; from henceforth expecting until his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified" (or set apart to God) . . . . (15) and of this "the Holy Ghost is a witness," having said (17) "their sins and iniquities will I remember no more."

The blood, then, was by God's will, the taking away of sin; and the setting apart of the saints to God; that by which the church is already perfected. It is said of Noah . . . . the creatures went in to him in the ark "as God had commanded him: and the Lord shut him in." How completely has He shut us thus in a place of better blessing, by a covenant in His own blood! There can then be no more offering for sin — because there has been remission of all the believer's sins and iniquities; but the blessing does not stop here; the knowledge of the remission sets a man apart to and for God — saying to him, as it were, "You need look for nothing more either to cleanse you or to make you meet. I, the Blood, am all you want as to the question of acceptance: by me you are perfected for ever; go, go away from thinking about self; go, go and serve God; for you are set apart to Him — yea, perfected for Him. Let Him be your study, your delight, your end in everything you do, or think, or say."

16. The blood of Jesus Christ thus leads into service of quite a new character: even into heavenly and  filial service. As it is written, "Having, therefore brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; for he is faithful that promised; and let us consider one another to provoke unto love and to good works: 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: 19-25.)

OBSERVE it is the service of filial confidence and of heavenly character: boldness is a great word by which to describe the proper service of a sinner in heavenly service. Are you in this service — in Spirit, and by faith living within the veil, right in the holiest of all; in the very place where God and Christ are, with boldness and in full assurance, and therefore helping on, in every way, the practical holiness and fellowship of the Brotherhood of Christ on earth?

And thus it must be, for —

17. The blood of Jesus Christ has sanctified those that know it, for it is written, that it is made known by the Spirit of grace and is the blood of the covenant. If then I should use the peace which comes from the knowledge of grace, for any other purpose than for service unto God, my conscience would immediately have a certain fearful looking for of judgment and fiery indignation (ver. 27), for the Lord will judge His people (ver. 30), and when (1 Cor. 11: 32) we are judged, we are chastened of the Lord, that we should not be condemned with the world. As it is (ver. 31) a fearful thing to fall into the hands of the living God, let us see that we use our ease of conscience for service to God, not for self-advancement in this world; for of what "punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?" (Ver. 29.)*

*I fear there are many who cared nothing for the world while under conviction of sin, and fear of damnation; who, since they got peace by the blood, have turned to seek after the world very diligently, thus using their peace not for Christ but themselves.

18. The blood of Jesus Christ is the measure by which we are to limit our obedience to God; even as did Christ.* As it is written (Heb. 12: 1-4), "Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your winds. Ye have not yet resisted unto blood, striving against sin." This Jesus did — O holy honour! may we desire to be like Him in all things; conformed to the fellowship of His sufferings, that we may be also to the likeness of His glory.

*Might it not be said also, the measure of our love to the brethren? (1 John 3: 16.) "Hereby perceive we the love, because he laid down his life for us: and we ought to lay down our lives for the brethren."

Suffering (I would notice) and affliction, and tribulation, are here inevitable. Man is born to misery as the sparks fly upward. God does not change this with His people; but I may suffer with and for Christ, having the joy of the Father's love, and all the sweetness of His presence and promises to comfort me, while I leave the world, and mortify the flesh with its affections and lusts, always more than conqueror through Him that loved me; or I may suffer for being an inconsistent disciple, while endeavouring to avoid the cross; and then I shall have the feeling, God is chastening me, and doubt as to futurity perhaps. Abraham found God could make the world, which he for God's sake had renounced, a place for discovering God's grace and his own high calling in; Lot found the world, not renounced, could hide even God's favour toward him and his calling; so that he had to pick up life and liberty at faithful Abraham's feet. Which would you be like

19. The blood of Jesus Christ is thetestimony of good things to us, but of judgment on the world in which we are. That "bIood of sprinkling, speaketh better things than that of Abel." (Heb. 12: 24.) The voice is from heaven, "God speaking peace to us by the blood" (ver. 25), and telling us also of judgment coming upon all things that can be shaken, yea, upon everything save that kingdom which is ours, which cannot be shaken. Thus does He not only lure us on by descriptions and pictures of Canaan's lovely land to which we go, but also push us out of Egypt, the house of bondage and the land of captivity, by the threatening aspect of the judgment coming from Himself upon Pharaoh's people. "Up, get ye out of this place; for the Lord will destroy this city," was the solemn word of Lot. "And the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city . . . . [Remember Lot's wife]."

20. The blood of Jesus Christ is our sanctification as of the eternal covenant. As it is written, "Wherefore Jesus also, that he might sanctify the people with his own blood" (Heb. 13: 12), . . . . the blood of the everlasting covenant. I shall not say much about sanctification now, save that it does not mean exactly the same thing as purification. This is plain, because first, Christ said, "I sanctify myself" (John 17: 19), He could NOT have said, "I purify myself," for He was always pure, holy, harmless, undefiled, separate from sinners; in whom Satan had nothing. And secondly, in 1 Corinthians 1: 30, Christ is said to be our sanctification; but we are told we are to purify ourselves. (1 John 3: 3.) To sanctify means to set apart to God. In John 17: 19, Jesus meant, "I set myself apart as a victim." God sanctified or set apart the Nazarite, as Samson, and was his sanctification; so that when Samson did not keep himself pure he came into judgment. Every Christian is spiritually a Nazarite, and Christ is his sanctification; if the Christian therefore does not purify himself, he is judged of the Lord that he be not condemned with the world.

21. The blood of Jesus Christ is, in the knowledge of it, the proof of election. As it is written, "Elect according to the foreknowledge of God the Father, unto . . . . sprinkling of the blood of Jesus Christ." (1 Peter 1: 2.) The knowledge of the blood, is the proof of election. Observe this, for many do not see that if I have come to the sprinkling of the blood, I am proved to be an elect one, and would set you to prove your election by other things; but this is THE first and the simplest proof of all . . . . "Elect . . . unto sprinkling of the blood of Jesus Christ" . . . if I know the blood I am an elect one. Many say, you must prove you are one of the elect before you can say, "The blood is mine," but this is contrary to scripture altogether: for no one, in scripture, is even supposed to know anything about covenant, election, or counsel, until he has known the blood. And the whole benefits of the blood are yours, if you believe in God that raised Jesus from the dead. It proves our election, for this simple reason, that —

22. The blood of Jesus Christ was the ransom of the saints. As it is written, "Ye know that ye were not redeemed with corruptible things, . . . . but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifested in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God." (1 Peter 1: 18-21.)

Will any honest man keep what belongs to another, what another has bought and paid for? Let alone all other thoughts, we are dishonest if we do not give ourselves wholly to God, for He has bought us. Let not a hoof then be left behind in Egypt, for body, soul, and spirit are God's; bought with a price. But ah! what a price! and for what a purpose bought! If God gave up His Son to make you His own son and heir, will you murmur if the road to the glory, your own glory, be a little rough? Shame, shame and folly indeed!

23. The blood of Jesus Christ is the saint's daily resource for cleansing. As it is written: — "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all, sin. If we [i.e. saints] say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1: 7-9.)

Notice this, because many get a doubting whether they are Christians at all, on account of their discovering evil in themselves. Now this is to make one of the proofs God gives of my being a Christian — the proof that I am not one: which is a strange argument. They that walk in the light, as He is in the light — What? have no sin? No: but have an incessant application of the blood — the blood of Jesus Christ, God's Son, cleanseth such from all sin. For as light discovers darkness, so it is impossible for one that walks in the light, as He is in the light, to say, — "I have* (at this present time) no sin." If he said so, he would prove the truth was not in him. Well, but if he confesses the sins thus discovered, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Observe, "faithful and just," to forgive "us" — for he is here speaking of those who have been set apart to God Himself and Christ by the blood; and not of God's mercy and grace by the blood toward the poor world. If I walk out and can see pits and wells in the ground, it is the proof there must be some light; for if there were no light we could not see them: and the stronger the light the more manifest is the darkness of any pit you look down into. Just so the nearer the saint lives in communion to God and Christ, the more does he know and see of his own vileness and badness in himself; and discovering the evil in his heart, he finds power from God to judge it and not to walk according to it.

*That he means "have" now at the present time is plain: — because in verse 10 he looks back, and says, "If we say that we have not sinned, we make him a liar, and his word is not in us." God never says His saints "must commit sin" — though He has said all the world has sinned and come short of His glory. If a man says, I never sinned," he says God is a liar; and if a man has the truth of grace in his heart, he will discover evil enough in it, though it need not come out in action.

24. The blood of Jesus Christ is part of God's witness on earth. As it is written: — "There are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one." (1 John 5: 8.) This water and blood seem to me to be the same spoken of in verse 6. "This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood." It refers, I think, to John 19: 34. The water and blood in death by which Christ Jesus came (not into the world), but INTO THE PLACE WHENCE He speaks to us, and is God's witness to us.

In verse 5 you will see the thing is connected WITH VICTORY over the world: "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood,"* etc. If I understand this aright, it makes the knowledge of Jesus risen to heaven, after shedding His blood upon earth, the power of victory over the world. The blood on the mercy-seat speaks better things than that of Abel: but the same blood as shed upon earth shows why God has, for the present, ceased to recognise, as to religion, all such earthly places and things as once He did among the Jews; it cries also for vengeance on them that despise the mercy proffered through it, and LAYS NAKED AND BARE THE TRUE CHARACTER OF THE WORLD.

*Whereinto did Jesus come by water and blood? Into the place wherein the epistle to the Hebrews presents Him; where alone we know Him. (2 Cor. 5: 16.)

Let us consider the blood of Jesus as looked at in connection with the earth, in Jerusalem, and with the world as among the Gentiles. According to God's estimate, earth's fairest portion, since the fall, has been Judea; its bravest city, Jerusalem; and of all its goodly edifices, the noblest and the best, the temple. What portion of earth, since the deluge, could compare for real importance with Judea; what nation so honoured as the Jews; what city so distinguished as Jerusalem; what part of it so renowned as the temple? Well, who undertook to count the value of the blood of God's Lamb? The priests and high priests of this temple. They could count it and buy it too. Aye, the Jew and Gentile — the people Israel (with its double headship in kingly and ecclesiastical power, Herod and the chief priests), and the Gentiles (as well the Roman soldiery as Pontius Pilate), pronounced their own character in their connection with the blood. The money-changing temple (a fit house of merchandise for the sale of the Lamb of God) would give as much as thirty pieces of silver for His blood!! though the coffers of the holy temple might not be defiled with the money when returned:* nor the holy city itself be stained with His blood; "He . . . . suffered without the gate." (Heb. 13: 12.) Neither could they go into the judgment-hall, lest they should be defiled (John 18: 28); nor allow their sabbath to be defiled by the bodies remaining on the cross. (John 19: 31) How nice — how delicate! how fine — drawn the earth's and the world's estimate of right and wrong! And where did the sin of the blood rest? upon the priests in any sense? They thought NOT; for they remonstrated (Acts 5: 28) with Peter and John: "Ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us." And surely their remonstrance availed them as much as Pilate's protest against the deed he did. Observe, he and Herod shake hands, and make up their quarrel, when the scent of this blood is first found: just as the ravening wolves forget their feuds and contests, and cheer one another on, when any worthy, any noble prey is afoot. But Pilate would not admit the deed was his, or that he had part in it; so be gravely calls for water and washes his hands before the multitude, saying, "I am innocent of the blood of this just person: see ye to it." Alas! though vain was his act, as to himself, there was a band of volunteers ready to undertake the burden. "Then answered all the people, and said, his blood be on us and on our children." (Matt. 27: 21, 25.) "That upon Jerusalem† might come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias." (Matt. 23: 35.) And to crown the whole, and bring in the Gentile mob as much as the Gentile nobility, it was the Roman soldiers who mocked, and their spear which pierced the side.

*Judas (Matt. 27: 3-8) "brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day." (Cp. Acts 1: 19.)

†Happy would it be if Jerusalem were the only ecclesiastic apostate stained with blood-guiltiness. The book of Revelation shows it is not so, but that there is something nearer us in place and time, whose crime is similar. When we hear of religious profession connected with the earthly or heavenly temple, we expect not such things as these.

O earth, earth, earth! how has she disclosed her blood — been unable to cover her slain! Observe, in the above scene the earth and the world are both unmasked. The religious Israel, and the Gentiles without God in the world, were united to shed the blood-and so Satan, was recognised as god of the whole world. And thus we get the cause of such words as, "Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him — for the friendship of the world is enmity with God." and get too the character not only of the world, but of all that she is mother of: "The lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." The mother and her daughters, however specious and fair their disguise, are thus unmasked. It is an awful thing to think how little the world knows that it "is condemned already." Men wish the question of their guilt to hang upon a comparison of their lives with what is right and wrong; instead of seeing that the question is, Are you a citizen of the world; have you any connection with the earth; are you a man? Even as when David sent to avenge his messengers on the cities of Ammon (2 Sam. 10): the question was not to each, "Did you insult my messengers?" but, "Are you one of Hanun's subjects?" The count on which condemnation stands now is wider — Do you belong to the earth, which murdered the Lord's Christ? But the blood tells not only thus the badness of earth's subjects and the world's citizens, when in the place of power appointed by God, as Herod; or in the place of power allowed of God, as Pontius Pilate and the Roman soldiers; or in the place of leaders, of the earthly worship; but it tells still more, I think, if rightly considered for the blood here, as connected with the shedding of it, tells only of their cruelty, and coming condemnation as being of the world: and thus it unmasks the world's character to the disciple, and so gives him power over it. Yet it tells me more than this: for —

I see in it, as to flesh itself, two things. First: the blood of the Son was shed in atonement and propitiation for our bad flesh. Surely thus it speaks volumes about the badness of our flesh: all that can be told about it is said, to my mind, in Romans 8: 3: "God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (visiting the guilt of our sinful flesh even upon Him in holy flesh). And what was the judgment, but the forfeiture of the blood? Yea, the very life was given, in atonement, for "the blood is the life of the flesh." This is the measure of our flesh's badness. What an awful one! surely an end of all hope as to it is here pronounced, and pronounced in a way to silence our hearts and still our minds. But not only does the shed blood of the Son tell the end of bad flesh; but more: it tells, secondly, as to the pure and holy Jesus, of that deeper glory that was in Him as God manifest in the flesh. The blood is the life of all flesh. The life, which is in the blood, was originally given in good flesh in Adam, and was found in perfect flesh in Jesus. And He is the only one that could say to God (Ps. 63: 1), My flesh longeth for Thee;" or (Ps. 84: 2), My flesh crieth out for the living God," etc. And He was God manifest in the flesh. Now let us see in this connection what the blood teaches us. First, it was not the simple fact that He was pure and holy as a man which gave the real character, virtue, and excellency to the blood of Jesus. Adam's blood, as he was set in purity in Eden, could not have made atonement. But Jesus was God manifest in the flesh — and it was through the eternal Spirit that He offered Himself without spot to God. But for His being God, His blood would not have availed. Second, the blood was given out in atonement — the way by which God could be just and yet the justifier of the sinner — yet the blood was not in its shedding, taken alone, enough even for this — for (1 Cor. 15: 14), "if Christ be not risen, then is our preaching vain, and your faith is also vain." "Ye are yet in your sins." Third, the insufficiency of the life of flesh altogether for the glory is asserted in 1 Corinthians 15: 50; Flesh and blood cannot inherit the kingdom of God." And accordingly, though (Heb. 2: 14), "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same;" yet He shed His blood upon the cross and rose without blood. And surely it was as new a thing for a man to live without blood, as for a virgin to conceive a child: yet so it was, and He could say (Luke 24: 38, 39), "Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have." Observe, He could let them here (as with Thomas in John's gospel) handle the body, with the wounds still open — for He was still flesh and bones; though not flesh and blood. And how did the life that was in the blood seem to labour even to sustain the agony of the exceeding weight of sorrow in the blessed Lord! (Luke 22: 44) "His sweat was as it were great drops of blood;" so an angel came and strengthened Him. (Ver. 43.) Yes, and it is written, "He was crucified, through weakness;" much less was the life which was in the blood found to be the root or sustainer of that exceeding and eternal weight of glory which He brought in, and for which the shed blood opened the way; for the first Adam was made simply a living soul; the last Adam was a quickening spirit. Now though both living soul and quickening life might be found in Him, it was not till He had laid aside the life which was in the blood for atonement — that the streams of the spiritual life began to flow freely. (John 7: 39.) But when declared to be the Son of God with power, by the resurrection from the dead (Rom. 1: 3), then did He begin to manifest the new life, and its glory, and sphere and bearings, among His disciples: and almost the first word of Jesus risen was, "Go tell my brethren, Behold, I ascend to my Father and your Father, to my God and your God." Though heaven and heavenly glory were once and again opened to Jesus, and He was even while on earth in heaven (John 3: 13), yet He did not appear actually in heaven in the character of the quickening spirit, save by and after death; for this name bound Him up in one bundle of life with sinners, and He could not quicken save those who were atoned for. I see this also (namely, the insufficiency of human nature) in such passages as Matt. 16: 17: John 1: 13; Gal. 1: 1.1: and as in 2 Cor. 5: 16; 'Though we have known Christ [observe, Christ Himself] after the flesh, Yet now henceforth know we him no more." The seeing this — that the whole life and privilege and glory of the church are resurrection things not proceeding from the life of the blood which Jesus shed, but from the life of the Spirit of the Son, is of great, immense importance. Yet though not found in the life of the blood, they were found by the blood of that life, for but for atonement, Christ could not have given spiritual life or glory; neither could we have received them: and atonement is only in the blood.

I would also notice here that the blood of Jesus, as connected with Satan, the prince and god and living energy of this world, is his death warrant. Abel's blood cried to God for vengeance against Cain. And Uriah's blood cried for vengeance against even David. Assuredly, Jesus' blood cries for vengeance to God against Satan. Yea, it is more than a cry for vengeance, it is the expression of judgment coming upon Satan. "Now is the prince of this world judged:" and as it is the thing which, to the soul standing in nakedness before God, tells of the love of God, and of the rich and varied provision made by His grace for the poor sinner in all his necessities, as before God; as in the world, though not of it — as in the flesh, though not debtor to it; so also toward Satan, it is the thing by which we may resist the devil, and he shall flee from us. (James 4: 7.) He knows the blood is his death-warrant, and when presented to him, it is not only an answer to all he can say, but victory over him. (See Rev. 12) If Satan could have killed Adam, when first put in Eden, before the fall, any one would feel that it would have called to God for vengeance; well, he did kill Jesus, holy, spotless Jesus, and shall suffer for it.

Observe, I learn then here, by the blood of Jesus, the true character,

First, of the world which is thus unmasked, and shown to be already condemned.

Second, of the flesh: the thorough badness of which, as it exists in us, is hereby exhibited; it needed His blood for atonement: and the thorough goodness of which in Jesus is thus commented on. First, Though most pure and perfect as a man, the value of His blood for atonement derived its character not from His being a holy man, but from His being GOD manifest in the flesh. Secondly, He gave the life that was in His holy flesh, even the blood (which had, from His being very Son of God, an eternal excellency in it) in atonement to meet God's justice, and give sinners peace. Thirdly, He gives, as risen without blood, honour and glory and immortality, as by and in the Spirit of the Son of God.

Third, Of Satan, as the god of the world; for it is his death warrant.

25. The blood of Jesus Christ is known on earth as having cleansed our persons. As it is written, "Unto him that loved us, and washed us from our sins in his own blood." (Rev. 1: 5.) Observe, it is us, that is, our persons here; and a portion so known to the soul as for it to be its song, not on the housetop only, but (as with John here) its theme to tell over all the world, and to every age, till the redemption of the purchased possession come. But if it be sung through time by the church on earth —

26. The blood of Jesus Christ is known in heaven as our redemption, and is sung there too. As it is written, "Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation." (Rev. 5: 9.) Thus it is sung in heaven as our redemption, in the ears of God and the Lamb and heaven's host, by a company set there by appointment, and in excellent dignity and glory too, to represent the church still militant. Their song was heard in John's day, and has been onward from that time to this. Heaven, therefore, cannot forget we are redeemed, though some of us may.

27. The blood of Jesus Christ is that which alone cleanses our robes, and will give entrance to the glory of the temple. As it is written, "They have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat," etc. (Rev. 7: 14-16.) Observe, the entire and sole cleansing of the robes is by the blood of Jesus. In some places they find the finer kinds of lace very difficult to cleanse; their secret of cleansing is to wash them in bullock's blood, and then put them into running water. So the saints' robes are washed in blood — but it is the blood of God's Lamb applied by the living power of the Holy Ghost through faith.

28. The blood of Jesus Christ is victory over the enemy. As it is written, "They [the martyrs who knew his power more than all else] overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death." (Rev. 12: 11.)

Having now just traced out in part (and we know but in part, so can we but prophesy in part), some of the testimony about the blood of Jesus, as God estimates it in its uses and purposes, I close. Whilst writing, so many fresh views of the blood have opened upon me, that I feel almost discouraged to present that which I have here written. But if I forbear, and retrace the thing again and again, I am aware it would still but be in part; blessed be God's name for the unsearchable fulness of His truth! If there be any sweetness in the truth in these pages (and to me there is very, very much), O that the saints would learn from it the sweetness of the word of the Lord, as contrasted with the thoughts of man's teaching: for all that has been attempted here has been whilst tracing out the testimony, just ever and anon to repeat, in other words, what the scriptures say: and occasionally to bring other scriptures to bear upon points supposed to be less understood by the saints generally.

I add some references from the Old Testament of places in which the blood, seems to me, in the Spirit's mind, to have looked forward to the blood of Jesus in some way or other.

Gen. 4: 10, 11. Abel's.

Gen. 9: 4, 5, 6. The prohibitions to Noah as to blood.

Compare Lev. 3: 17; Lev. 7: 26, 27; Lev. 17: 10-12, 14; Lev. 19: 26; Deut. 12: 16, 23, 27;  Deut. 15: 23; and 1 Sam. 14: 32-34.

Gen. 37: 22, 26; Gen. 42: 22. Joseph's blood and the guilt of it.

Gen. 49: 11.

Ex. 4: 9. Here it is judgment resting on the waters and rivers turned to blood. Cp. Ex. 7: 17, 19-21.

25, 26. Moses' wife.

Ex. 12: 7, 13, 22, 23. The passover. Judgment past because faith.

Ex. 22: 23. N.B. As a mark of righteousness under the law, a night breaker-in might be killed; not a day breaker-in.

Ex. 23: 18. Not to be offered on altar with leaven. Compare Ex. 34: 25.

Ex. 24: 6, 8. Blood of the covenant.

Ex. 29: 12, 16. The Altar; 20, 21. The priests; Lev. 8: 15, 19, 23, 24, 30; Lev. 9: 9, 12, 18.

Ex. 30: 10. Yearly atonement — Lev. 16: 14, 15, 18, 19, 27.

Lev. 1: 5, 11, 15. Burnt offering; and Lev. 3: 2, 8, 13; Lev. 7: 33, Peace-offering.

Lev. 4: 5-7. Sins, through ignorance; and verses 16-18, 25; Lev. 30: 34.

Lev. 5: 9. Defilements.

Lev. 6: 27. The holiness of the blood.

30. No sin offering if the blood brought into the tabernacle to reconcile in holy place, to be eaten. Compare Lev. 10: 18.

Lev. 7: 2, 14. Trespass offering.

Lev. 12: 4, 5, 7. Purification after childbirth.

Lev. 14: 6, 14, 17, 25, 28, 51, 52. Purification of leper.

Lev. 15: 19, 25.

Lev. 17: 4, 6. The provision for supply of blood.

13. The blood to be poured out to the Lord of, etc.

Lev. 19: 16; Lev. 20: 9, 11, 12, 13, 16, 27. When the blood or life of man to be taken away.

Lev. 20: 1 8.

Num. 18: 17, For the maintenance of the priests.

Num. 19: 4, 5. Red heifer.

Num. 23: 24.

Num. 35: 19, 21, 24, 25, 27, 33. The avenger of blood and city of refuge. Compare Deut. 19: 6, 10, 12, 13; Joshua 20: 3, 5, 9.

Deut. 7: 18.

Deut. 21: 7, 8, 9. Of uncertain murder.

Deut. 22: 8. Guilt on a house.

Deut. 32: 14, 42, 43.

The Cross of Jesus Christ:

The Cross of Jesus Christ:

What are its uses and applications, by the Spirit, in the Scriptures?

G. V. Wigram.

The cross seems to me to be used in scripture as especially connected with shame and disgrace. The cross was in itself a cruel and a disgraceful heathen mode of death — kept, even by them, for the very vilest. It seemed to say — This is a wretch, who has no feelings to be considered, and whose sufferings may be protracted so as to scare others from committing what he has done. By the Jews seeking it for Jesus, it was saying, either "We are not Jews," or "He is no Jew;" for then, if a sinner, he should have been stoned — and in it they were saying that He was not their king (as you will see in John 19), nor their prophet, much less Son of God; as done by the Gentiles also, it was the denial of His being the Son of God from whose hand the Gentiles had received their kingly power. (See Dan. 2.) The cross is used in scripture as the thing which, in one word, tells what is the present result among men of serving God; of being a disciple; of becoming one; and this not only at the hands of the world, but of the professing world. The cross of Jesus proved this as to Jerusalem and its law; while at the same time it told of His thorough self-renunciation, perfectness of obedience, and of the estimate the world had of God: — Jew and Gentile would crucify His Son. The priests of His temple, they would seek it for Him; Pontius Pilate would rather yield it to them, though he knew Jesus was innocent, than have it said himself was not Caesar's friend. It was God's way of telling what He felt about man's sin; about the old man in each of us; about carnality, self-righteousness, and human wisdom; about there being no ground of justification or means of purification, in whole or in part, in us; no door open by which a new life could come in to us; of making the Jew and Gentile shake hands; of stripping all of boasting, specially from the Jew, etc., etc. In so many different connections is the cross presented. May the believer pass and repass through the testimony of scripture about it, and learn to use the cross of Jesus for the purposes for which it is given and made known to him!

Death was the penalty of sin. Death, therefore when Christ undertook to endure the penalty, was all that we should have looked for; but His blood was needful for atonement also. Perhaps those who had understanding then would have thought, "The Father loves Him, and therefore you will see His death will be one of peculiar ease: how it will be we know not, but perhaps the veins will open outwardly of their own accord, and that quiet stupor pass over Him which comes in bleeding to death, and He will gently fall asleep, without a struggle or a groan." But this was not God's way. For He came not only to endure the penalty and to give the blood in atonement, but to be the standard by which God might measure the world and the flesh in man. And in the cross we see the effects on Him of His really drinking that cup of trembling to the dregs which was our doom. The poisonous draught could not take that effect on His pure human and perfectly divine person which it would on our impure human and only mortal persons. But Oh what an effect it did take! for it cut off all intercourse between Him and God. The whole vital energy of the relationship between the creature and the Creator was drained, and the relationship severed; and even that Holy thing had no refuge left to Him save in the relationship between Himself and God in deity: these two things seem expressed thus: "My God, my God, why hast thou forsaken me?" — "FATHER, into thy hands I commend my Spirit." And why was this? Because He had presented Himself as the Lamb, and was looked upon as already filleted and garlanded for the sacrifice with the wreaths of our sins and follies. How plain is it then that God can hold no intercourse with sin! He saw it laid lightly, only as by imputation on Jesus, and He hid His face from Him, and would not look upon Him. O how He has told out here His hatred to sin, and the unmendableness of the sinner, in himself, as such; and the impossibility of any one whatever treating with Him until all his sins have been forgiven him, and all his iniquities been covered

PASSAGES TO BE CONSIDERED.

1, There is no SERVICE to Christ which is without a cross (Matt. 10: 38; compare vers. 32-42)

- For 2, The disciple is the DISCIPLE of the cross (Matt. 16: 24; compare Mark 10: 21 and Luke 9: 23);

- 3, People who may think of becoming disciples, as well as disciples, ought to know the cross is the disciple's present portion (Mark 8: 34);

- 4, and such is the cross, as that it is a hard thing, and to nature impossible, to, become a disciple (Luke 14: 27, read the chapter)

- 5, Jesus knew that Jerusalem would give Him up to the Gentiles to crucify, and told the twelve so (Matt. 20: 18, 19).

- For, 6, Jerusalem, that place so highly favoured for religious privileges, had a way of its own; and if God's way did not bend to it, it would murder and crucify His messengers (Matt. 23: 34);

- And, 7, first and foremost among them the Son of man Himself should suffer on the cross (Matt. 26: 2, etc.);

- 8, Matthew, Mark, Luke, John, each describe the scene of the cross;

- 9, Jerusalem might not be scandalised by the bodies remaining on the cross on the sabbath-day; for it was a high day! (John 19: 31-33);

- 10, Interest in the crucified One led the angels to honour several, etc. (Matt. 28: 5);

- 11, The cross on earth the contrast of the glory of the Lord in heaven (Acts. 2: 23,24);

- 12, And that place of honour in heaven was one sought for in grace toward man even as the cross was endured for man (Acts 4: 10-12);

- 13, The cross is God's sentence against the old man in us ("Rom. 6: 5-7);

- 14, The cross is God's sentence against all that is carnal in the church (1 Cor. 1.);

- 15, Even as it is the sentence of God against all that is carnal in the world (1 Cor. 2: 2);

- 16, The cross was, in Jesus, the proof of how He had emptied Himself — "being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross" (2 Cor. 13: 4);

- 17, The cross was that to which the Jews (Peter and Paul among them) had to flee from Moses' law, for justification, purification, and the power of a new life (Gal. 2: 20);

- 18, The cross, therefore, strongly condemns any one who, having heard of it, would in any way share the honour of salvation between Jesus who died on it and self (Gal. 3: 1);

- 19, Offensive as the cross is, it was Paul's only testimony for justification or purification (Gal. 5: 11-24);

- 20, The cross, therefore, by itself, as giving nothing but shame to nature, will not do for popular preachers; yet it is the Christian's only stay (Gal. 6: 1416);

- 21, The cross is the power of union to Jew and Gentile, as throwing a shade over the ordinances of the one, and the intellectual pride of the other (Eph. 2: 16);

- 22, The cross was the measure of the obedience in humiliation of the Son of God (Phil. 2: 8-13);

- 23, The cross, therefore, is the sine qua non of a true Christian — in other words, "no cross, no Christian" (Phil. 3: 17-20);

- 24, The cross is God's estimate of everything great and noble in the world which He will reconcile to Himself (Col. 1: 20);

- 25, Especially thus connected with the Jew under Moses' law (Col. 2: 14);

- 26, The cross was the measure of the Lord's willingness to endure (Heb. 12: 2);

- 27, The cross was the world's and earth's estimate of the value of the Son; What is the religion of the earth!!! (Rev. 11: 8.)

1. There is no service to Christ which is without a cross. As it is written, "He that taketh not his cross, and followeth after me, is not worthy of me." (Matt. 10: 38.) This chapter is the Lord's "charge" to His apostles, telling them what they and the church would have to expect from the time of His death. The part of the chapter more immediately connected with this verse is from verses 32-42, which seems to me to read thus: "According as those who on earth standing in the place of my servants confess or deny me before men, so will I confess or deny them before my Father in heaven: [nature would say, Oh, we will all confess Thee; therefore Jesus goes on to tell the difficulties of so doing, for the result is both painful, and, among men, disgraceful]: the result of so doing will be family discords of the worst kind." If any man says, "Christ is in God for me; henceforth I will live here only by and to Christ," he gets thus at once out of the centre man knows, and everything and everybody is against him. Man judges of everything by its present RESULTS; the present results of the truth are painful, and as man thinks disgraceful: yea, most shameful! "A fine religion," he would say, "to set a man at variance against his father, and the daughter against her mother," etc.* Therefore, "he that taketh not his cross and followeth after me is not worthy of me." This was addressed to the twelve more particularly, as servants of God; yet in principle it is true of every disciple's service. If you read the chapter you will see this.

*But so it is; and the cross is to the disciple morally just what Jesus' cross was literally to His mother and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene, and the disciple whom He loved, when standing by it. (John 19: 25.)

Cruelty, shame, and disgrace, are the three things which service to Christ will gain for you from earth. For the cross of Christ is not a thing which can be used merely to moralise or to obtain a good or healthful influence over men's minds. It is either eternal life, delivering a man into the liberty of a son of God, or it is the manifestation that Satan is blinding his eyes.

The formalist, the moralist, the philanthropist, the amiable man, the improver of society, the devotee, the bigot, the socialist, can all, though self is working in them differently, find grounds to go upon peaceably together; in fact they have one centre, "self," though it may work differently in them; and therefore self-love in the whole party will vindicate self for the others. But let a man get God's grace in the cross as his centre, made known as it is by the power of the Holy Ghost, and he becomes a speckled bird on earth: and he can bear it; for if earth and Satan its prince, and men his subjects, are against him, heaven, and God, and Christ, and the Holy Ghost are for him.

2. The disciple is the disciple of the cross. "If any man will come after me, let him deny himself, and take up his cross, and follow me." (Matt. 16: 24.) Chapters 16, 17, and 18 contain the Lord's instruction to the Jewish remnant about discipleship. When Peter heard that "the Teacher" was to be insulted and killed in Jerusalem and by the priests, he said, Be it far from Thee, Lord: this shall not be unto Thee. But Jesus said that this care by Peter of His body was Satanic and offensive to Him; for it was the result of not looking up to God's feelings and will, but to man's: Peter had not the same centre herein as Christ: and then comes verse 24.

The disciple is called to be as the Master (Matt. 10: 24, 25); and he will find faithful discipleship leads to much suffering; and the worst of all is that which comes from what bears God's name upon the earth, without the power of it. But the disciple cannot help this, or stop in it — for to stay would be to sit down for eternity in what will be shortly judged by God in His wrath with eternal fire. The avenger of blood is behind him — and onward he will rush; though the way into the city of refuge be rough the place is safe when he gets there — for there there is no avenger, no judgment, but peace, and safety; and though the way be rough to the city, it is short.

3. People who may think of becoming disciples, as well as disciples, ought to know that the cross is the disciple's present portion. In Mark 8: 34, we find the same account as above: but it is added here that He "called the people with his disciples also," which shows how He wishes those who think of becoming disciples to know it is present suffering they come to. Unless a man does see what Christ has to give, in reality, and from what to deliver, he had better stop a moment ere he says, "I will be thy disciple." Stop and count the cost. But let him also, while so stopping, count both sides of the question; — what the issue will be if he tarries where he is; that is, what fearful wrath is coming on the place, and how there he cannot have the kingdom and glory which Christ gives to those that come to Him; and then let him look to it, that he set not out on the way in his own strength.

In Luke 9: 23, Peter's objection to Jesus' suffering is not mentioned; which shows that that was not the whole reason for the Lord's remark. And that this is the principle of discipleship is proved again, by the Lord's saying to the rich young man, "Come take up thy cross daily and follow me." (Mark 10: 21.)

4. Such is the cross, that it is a hard thing, and to nature impossible, to become a disciple. I cannot pass on from the cross, as connected with discipleship, without noticing that passage in Luke 14: 27: "Whosoever doth not bear his cross, and come after me, cannot be my disciple." Read the passage (chap. 14); it is the account of the difficulties to nature of becoming a disciple. Luke 15 tells how a man, through grace, is made so. Luke 16: 1-13 tells what a disciple is to be; and Luke 16: 14 onward, the difficulties of being such. The outline in chapter 14 is this: — in verses 7-14, the Lord was telling the principles on which His Father made feasts. One admiring, said, "It would be good to be there!" (ver. 15); Jesus' answer says, "Men do not think so, for they find all sorts of foolish excuses; so that nothing but the fulness of my Father's grace and power can fill the table." All the respectable people decline; so first He sends out to bid the off-scouring of the earth — anybody that wants a supper — to come; and those that come, come simply on the plea, They are going to the house of Him that wants to have His table filled; but even as this will not do, He sends out to compel them to come in. (Vers. 16-24.) Then follow the difficulties told to the multitude. In order to be a disciple, a man needs to find a love which can make all earthly loves, in comparison, hateful (ver. 26); which can enable him to count what nature dreads an honour. (Ver. 27.) A man should consider this; for who in himself has resources to build a tower for God to dwell in in the midst of the devil's world (vers. 28-30); and that a tower, whence war is to be carried on against the devil! (Vers. 31, 32.) In order to do this, a man must indeed know Christ's resources, and be acting and living upon them, not upon his own.

Young disciples sometimes interpret this passage wrongly. Self does not mean my outward body only, or even chiefly. There are three places the enemy wishes to establish self in. He tries, first, to get us to take self in our own doing as a foundation to stand upon before God: this is to dishonour Christ's finished salvation; for grace says, Whosoever believeth in Jesus is pardoned and accepted by God for Christ's sake; and truly, a pretty sort of denial of self it is to claim for self and its works the place of JUSTIFICATION which God has given to Christ His Son. Secondly, he tries to make us take self in our energy as a power by which to hold and to profit by Christ: this is to dishonour the Holy Spirit, and put self in His place; and a strange denial of self it is to rob the Holy Ghost in order to do self honour. Thirdly, he tries to make us take self as the end of salvation; as though, if we were saved, all God's object was accomplished: this is to dishonour the Father; for He saves us not for any other reason than that Christ may be honoured, and now He (Christ) may have an obedient people in the world. What is it then, say you, to deny self? Why he alone denies self who says everything about myself is bad and failed; — but to me, a poor leprous bankrupt, God has given Christ for justification and righteousness; and He has given me the Holy Ghost for guardian. Now then, He, the Holy Ghost, shall lead me on by faith in Christ Jesus, drawing out His resources, and so making me live to God. By His grace I will neither please my bad nor my good self, but only please God, and my neighbour for his good to edification. Such an one was Paul — a thorough self-denier.

5. Jesus knew that Jerusalem would, give him up to the Gentiles to crucify, and told the twelve so. The next reference to the cross may be where Jesus says to the twelve, "Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles [so far for Jerusalem] to mock, and to scourge, and to crucify." (Matt. 20: 18, 19.) Thus we see that the crucifixion of Jesus was done by the Gentiles: given up by the Jews to them for this purpose, and they executing it. And the blessed Lord foresaw it all; but He hid not His face from spitting, nor His cheek from them that plucked off the hair.

6. Jerusalem, that place so highly favoured for religious privileges, had a way of its own; and if God's way did not bend to it, it would murder and crucify His messengers. Summing up Jerusalem's state, and marking the serving disciple's portion from it, He says, "Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify" (Matt. 23: 34); that is, be so far gone as to use Gentile cruelties toward God's servants. And this, too, said of Jerusalem.

7. First and foremost among them the Son of man Himself should suffer on the cross. And the first and foremost of these witnesses referred to (Matt. 23: 34) was to be HIMSELF, as He says to His disciples (Matt. 26: 2): "Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified." The immediate connection of this with the instruction in chapters 24 and 25 is important. There He had been telling them — Jerusalem is to be overthrown and remain in desolation till I come in glory. (Matt. 24: 1-44.) But after Jerusalem's overthrow there will be a house (44-51) and a kingdom (Matt. 25: 1-13) of mine; both of which, however, before my return, will become degenerate. The principles of their degeneracy are simple. (14-30.) Then I shall come in glory to judge the Gentiles, as the harbinger of the general judgment. (31-46.)

"And it came to pass, when he had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified." (Matt. 26: 1, 2.) Then (vers. 3 and 4) the Jews sought to kill him.

8. Matthew, Mark, Luke, John, each describe the scene of the cross. It was a confederacy of the chief priests, scribes, and elders, held in due order at the palace of the high priest, that led to the murder of the Lord. (Matt. 26: 3, 4.) The chief priests paid the money. (Ver. 15.) The multitude that came to take Him were from the chief priests and elders of the people (ver. 47); there was a servant of the high priest among the number (ver. 51): and they led their prisoner at once away to Caiaphas the high priest, at whose palace the scribes and elders were assembled. (Vers. 57, 58.) Then comes the effort of the chief priests, the elders, and all the council to find false witnesses against Jesus to put Him to death. (Ver. 59.) Taken to the governor He answers nothing; but the people, to whom Pilate appeals in His favour, persuaded by the priests and elders, refuse the appeal, and demand that He should be crucified: "Let him be crucified." (Matt. 27: 22, 23: compare Mark 15: 13, 14; Luke 23: 21-23; John 19: 6.) Pilate proposes they should crucify Him (John 19: 6); and in order to make Jesus speak, threatens to crucify Him. (John 19: 10.) On the Jews again demanding Him to be crucified (John 19: 15), he asks, Shall he crucify their king? They reply, they will have no king but Caesar. Pilate delivers Him to be crucified. (Matt. 27: 26; Mark 15: 15; John 19: 16.) The Roman soldiers lead Him away to crucify Him. (Matt. 27: 31; Mark 15: 20.) Then they lay the cross upon Him. (John 19: 17.) Afterwards, forcing Simon the Cyrenian to bear His cross (Matt. 26: 32; Mark 15: 21; Luke 23: 26), they crucify Him in a place near to the city (John 19: 20), and part His garments, casting lots. (Matt. 27: 35; Mark 15: 24; Luke 23: 34; John 19: 23, 24.) And two thieves were crucified with Him; He, however, having had the superscription over His head. (Matt. 27: 37, 38; Mark 15: 26, 27; John 19: 18.) This (from John 19: 19, we find) was put by Pilate's order. And observe the scene; they that pass by are reviling Him, wagging their heads, and saying, If thou be the Son of God, come down from the cross. (Matt. 27: 39, 40; Mark 15: 29, 30.) The chief priests mock with the scribes and elders, saying, if He be the king of Israel, let Him now come down from the cross, and we will believe him. (Matt. 27: 41, 42; Mark 15: 31, 32); and the two thieves crucified with Him cast the same in His teeth. (Matt. 27: 44, Mark 15: 32.)

9. Jerusalem might not be scandalised by the bodies remaining on the cross on the sabbath-day; for it was a high day! We read also this (John 19: 31-33): The Jews, therefore, that the bodies might not remain on the cross on the sabbath-day, besought Pilate that their legs might be broken. But Jesus was dead already; so they brake not His legs as they did those of them who were crucified with Him. Now in the place where He was crucified there was a garden; and in it a new sepulchre . . . . there they laid Jesus. (John 19: 41, 42.)

Observe what a disgraceful kind of death, and how man did everything to add insult and shame and disgrace to Him in it. I think if those who did it had understood how the Lamb's sufferings were the expression of what was God's estimate of man's vileness: how nauseous and loathsome man's sin was to Him, they could not, in their self-righteousness, have more strongly expressed themselves against such an estimate of themselves than they did against Jesus. I do indeed think that this was in Satan's mind while leading them on. And O poor self-accusing sinner! stop thy self-accusations, and listen to God's charge and accusations against thee in the cross, for there He showed His utter detestation and abhorrence of thee; and Oh, there He was bearing the judgment of His own detestation of thee, that while He condemned thy sin, He might pardon thyself!

His being crucified was indeed a thing to be noticed; and it is but a little onward and we find the fact made a title for the Lord by the angels, and an interest in it that which made them love those that felt it.

10. Interest in the crucified One led the angels to honour several, etc. "Fear not ye: for I know that ye seek Jesus that was crucified" (Matt. 28: 5; Mark 16: 6); yea, the two men in shining garments comfort them herewith. Remember how He spake unto you when He was yet in Galilee, saying, The Son of man must be . . . . crucified, and the third day rise again. (Luke 24: 6, 7.) And Cleopas journeying to Emmaus, tells it to the unknown stranger: The chief priests and our rulers delivered Him to be condemned to death, and have crucified Him. (Ver. 20.)

11. The cross on earth the contrast of the glory of the Lord in heaven. In Peter's address to the Jews we have these words: — "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death because it was not possible that he should be holden of it." (Acts 2: 23, 24.) They are summed up, a little farther on: "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." (Ver. 36.) It seems to me that there is a contrast here presented between the extremity of the degradation and the height of the glory of Jesus. Earth and the Jews even crucified Jesus, but God and heaven yield Him the very highest name and place and title they have to give.

12. And not only so, but that a name and place such as His grace coveted; one whence he could give gifts to men — as Peter and John put it forward in Acts 4: 10-12, "Be it known unto you all [ye rulers of the people and elders of Israel], and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."

And this is God's way of acting ever — to take up as means that which is in itself contemptible and despicable, as was the cross; though indeed it told what a heart was in Him. For thus He presents Himself, willing to endure all things if He may but gain the place of Blesser; and while indeed the cross comports not well with man's high thoughts about himself and God, it most blessedly lays mercy as a suppliant at the poor self-reproaching sinner's feet. And oh! though to proud nature it is a very offensive thing, to see in the cross what torture it gave God to meet man in his present state — and how, in the way He did meet him, there is the full expression likewise of God's disgust at what we are in ourselves — yet oh! 'tis sweet to know the virtue of that blood which though in nature it speaks of sin and vileness, in the Spirit and grace whispers of its healing and cleansing power; and throws open to the sinner those deeper depths in God than any of His handiworks could speak. God used the Fall as the opportunity of opening grace, and so angels and principalities and all intelligent creation have a fuller display of God than ever was known before. And thus we see how That place of honour in heaven was one sought for in grace toward man, even as the cross was endured for man.

13. The cross is God's sentence against the old man in us. "If we have been planted together [with Christ] in the likeness of his death, we shall be also in the likeness of his resurrection,: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin." (Rom. 6: 5-7.) The Holy Ghost is here telling us how, because God looks upon believers as having died with Christ when He died, they ought so to think of themselves, and live the life which they do live as "alive unto God through Jesus Christ." (Ver. 11.) But I observe that we do not only get "dead with" and "alive with," etc., in such passages, but here "that our old man was crucified with." And herein doubtless we get one reason of our Lord's death being by the cross as well as a word of warning and comfort to ourselves. God not only sought blood for atonement, but Jesus did indeed stand in our place and experience the treatment we deserved; and He was therefore crucified, or put to open shame in His death, as to the mode of it. Well, says Paul, Christian! have you hope because God tells you to think of yourself as one who died with and revived in Christ? then remember that where you found this comfort, in God's declaration about Christ crucified, there you found God putting your old man to open shame in a cruel lingering death. And when you think of the cross, and that the cross of the Son, O see how utterly God abominated and loathed, from the very bottom of His soul, the evil nature which is in you; so that when its guilt was seen by Him on Jesus, He hid His face even from Him. And as Christians, we see there is in this verse a word for us — for it is a constant memento of God's detestation of the old man in us, on the ground of which Christ was crucified.

14. It seems to me just on this ground, "That the cross is God's sentence against all that is carnal in the church," that in the opening of the first Epistle to the Corinthians we have so much mention of the cross. Had the question been one about cleanness of conscience, or access to God, or power over the world, the flesh, or Satan, I conceive Paul would have brought forward the blood of Jesus. But here it was no case about learning to do well, but about ceasing to do evil — ceasing to lie under and cherish the flesh and its proceeds; and therefore the cross is brought forward.* For the cross of Jesus was the reproach of nature; having no wisdom in it to man's thoughts; yea, a perfect foolishness; and here the blood of atonement was found. Did any at Corinth say, I am of Paul? (1 Cor. 1: 12.) "Was Paul crucified for you"? (ver. 13) says he. Did any glory in Apollos, because he was mighty in the scriptures? or in Paul, because of his deep wisdom? his answer is, "Christ sent me . . . . to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? . . . . where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness."

*Read carefully chapters 1 and 2. The evil to be met was carnality, marring the testimony of union in the church as God's witness. Paul meets it by the cross, first of all.

15. Even as it is the sentence of God against all that is carnal in the world. "For I determined not to know anything among you, save Jesus Christ, and him crucified." (1 Cor. 2: 2.) This to the apostles was connected with the mystery of wisdom, which (ver. 8) none of the princes of. this world knew: for had they known it, they would not have crucified the Lord of glory.

I learn here that if carnality or worldliness in any shape is marring testimony for Christ, as leaven working to fill the whole lump, the way to meet it is by a reference to the cross — Christ degraded in death for us — whereby, as it were, God has most lovingly yet deeply expressed His abhorrence of our old man altogether.

16. "For though he was crucified through weakness, yet he liveth by the power of God . . . . We also are weak in him, but we shall live with him by the power of God toward you." (2 Cor. 13: 4.) Thus, The cross was in Jesus the proof of how He had emptied Himself — "being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

And two things are taught here. 1st, that the cross told of the weakness of the living-soul life of Christ when He would appear in God's presence — as the sinner's substitute, bearing by imputation our sins — He was crucified through weakness; though that might and did only make manifest the deeper quickening spirit-life He had as Son of God from before all worlds; by which, and according to the pleasure of God He rose Himself; and rose for us through the value of the blood just shed. 2ndly, it tells that so likewise weak as the fruits of the testimony of a saint may show him to be, it tells, in them that are converted, by the power of God in them, that the testimony is of one who has life with God. The Corinthians said, "Paul, can you prove you are an apostle, and that Christ has spoken by you?" (Ver. 3.) "Yes," says he (ver. 4, for he had preached the gospel to them, and they had been saved by it), "poor thing as you think me. If I am not an apostle, I am a liar, and there is no hope for me; but I am not afraid of this, for God gave you the Holy Ghost when you heard me preach, and this shows I have the truth, and shall live . . . . I am therefore an apostle, for otherwise (ver. 5) you cannot be Christians."

Here, as in the first Epistle, he reads in the cross his own nothingness, and that even when in testimony for God.

17. The cross was that to which the Jews (Peter and Paul among them) had to flee, from Moses' law, for justification, purification, and the power of a new life. In 1 Corinthians we saw Paul meeting carnality of flesh by the cross; in this epistle he argues against the law upon precisely the same ground. The law was part of a religion of the earth when God was ruling in the world over Israel: a Christian who rightly understood the cross, would see in it not only God's estimate of our old man, but God's estimate of the earth and of worldly religion, and therefore no man that understands the cross can Judaise.

"I am crucified with Christ." (Gal. 2: 20.) This, observe, is his grand argument against being under the law for justification. The law cannot take hold of a dead man. Well, then, I am crucified with Christ. Then, lest any one should say, "But are you not alive," he adds, nevertheless I live; yet not I, but Christ liveth in me." The law cannot take hold of Christ, for He fulfilled it. And neither will he admit it to be his standard of life, for he adds, "and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me [and then, observe, he goes on] — I do not frustrate the grace of God; for if righteousness come by the law, then Christ is dead in vain." This was his own clear ground to go upon. The cross of Christ had said to him, There's nothing good to come from your flesh, neither can Moses in all his search through you find anything; therefore Christ was put to open shame, through grace for you; look away from self and religion of the earth, to Christ Jesus, who is risen. And so much did he feel the power of this voice from the cross, that he contents himself with saying to the Galatians,

18. "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?" (Gal. 3: l.) The cross, therefore, strongly condemns any one who, having heard of it, would in any way share the honour of salvation between Jesus who died on it and self. As though he had said, Why you must either be fools or out of your minds to have heard that he that knows the cross is one with Him that died upon it, and now to be thinking about going to be justified! or, from the law, a religion of earth, everything of which the cross condemns! or, by your own lives which God put to open shame upon the cross.

19. Offensive as the cross is, it was Paul's only testimony for justification or purification. "And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased." (Gal. 5: 11.) Here was the grand truth. If a man is justified by the cross, in itself and by itself, simply by the knowledge of it, then he is justified, but that comes entirely and solely from God: and it is a thing too which thoroughly condemns the world and all its wisdom — for the cross is a stumbling stone to the Jew, and foolishness to the Gentile, and a thorough condemnation from God of all that is natural to those whom He justifies by it. Nature, therefore, seeks to add some little thing to it; but whether we add circumcision or reformation, or a new life, or anything else, then is the offence of the cross ceased. It is the cross, in itself and by itself, for justification, which is God's instrument; and not only is it His instrument, in itself and by itself, for justification, but also for purification; — for, "they that are Christ's have crucified the flesh with the affections and lusts." (Ver. 24.)

Observe, if I know the cross of Jesus, I know pardon for myself; but I know it there where my flesh was put to an open shame, a cruel, lingering, disgraceful death: for that cross was not the expression of God's feelings to Christ's own, flesh, but toward, ours, when the spotless Lamb of God stood in our place in judgment. This, you will observe, is just in substance what we saw before in Galatians 2. There, however, it was said to have been Paul's argument with Peter, when inclined to turn back to the law: as though he had said, Why I told Peter, the apostle of the Jews, that he and I were justified and purified from the world by the cross, not by the law; how much more then you. (Gal. 3: 1.) In this fifth chapter he shows how the same thine, is the theme of his own preaching; and in the sixth, how it ought to be the experience of the Galatians: three times repeating the same things in different connections.

20. The cross, therefore, by itself as giving nothing but shame to nature, will not do for popular preachers; yet it is the Christian's only stay. For "as many as desire to make a fair show in the flesh they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world . . . . As many as walk according to this rule, peace be on them." (Gal. 6: 14-16.) As though he had said, Now observe, ye Galatians, if we. Jews had to leave the law, that we might get justification at the foot of the cross, and there also find power over the evil which was in us (see Gal. 2.) — if such is my preaching everywhere (Gal. 5)such is my individual experience; and there is no blessing whatever for any of you in any other way. And those who teach another way are false teachers, and teach what, though it may give them occasion to glory in your flesh, will not give you power over the world.

I would press every one to ask themselves this question, Is what I hear preached as the gospel, and on which I rest for acceptance, the cross of Christ, in itself and by itself, received simply by faith? and that it leads to victory over the flesh and world through justification given to the poor sinner, before he begins to work.

21. The cross is the power of union to Jew and Gentile, as throwing a shade over the ordinances of the one and intellectual pride of the other. In Ephesians 2: 16, the cross is presented as the Lord's power over flesh in the Jew and the Gentile, both before God and toward one another. He is speaking of the union of Jews and Gentiles to Christ and to one another . . . That He might reconcile both unto God in one body by the cross, having slain the enmity thereby . . . . The Jew was far off from God, while his nature was boasting in the law: the Gentile was without God in the world: they find the cross before them; and the Jew that believes says, "What a deadly thing man's heart and mind and soul is! what a nothing man's strength, if this is God's estimate of me!" "Aye," says the Gentile, "it is nature, human nature's estimate this." Now, observe you, — the Jew is humbled, and his religious pride laid low before God; and the Gentile's sin in being without God in the world, is brought to light. "But," says the Jew further, "the cross! that's a Gentile thing. O Gentiles, my legal righteousness and boast in Moses is put to shame; there's my hand!" "Well," says the Gentile, "I take it heartily; for all my wisdom, I see, is foolishness."

22. The cross was the measure of the obedience in humiliation of the Son of God. The Epistle to the Philippians shows us, in a peculiar way, the fellowship which Paul had with the brethren in Christ; it is written: — God the Son . . . . "being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him and given him a name which is above every name: that at the name of Jesus every knee should bow . . . . Wherefore, my beloved, . . . . now . . . . in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure." (Phil. 2: 8-13.) As though he had said, "You see because He went so low He is lifted now so high. And observe the object — that every one may go down low before Him. This is God's object. And since such is God's object as to you, He is present to help you. Do not care then that I am away from you; yea, rather rejoice, and use it as a means of going down low before Jesus."

23. And then he goes on to warn them against those that do not so act: — "Mark them which walk so as ye have us for an ensample. For many walk . . . . as 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. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ," etc. (Phil. 3: 17-20.) Thus teaching us that the cross is the "sine quâ non" of a true Christian — in other words, "no cross, no Christian. And is not this word of comfort and of warning needed now? May each of us learn to join the apostle (2 Cor. 12: 9, 10) and say, "Most gladly will I glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong:" for if we suffer with Him, we shall reign with Him.

24. The cross is God's estimate of everything great and noble in the world He will reconcile to Himself. —  "Having made peace through the blood of his cross, by him to reconcile all things unto himself." (Col. 1: 20.) Here the cross of Jesus is spoken of as the way by which He in whom all fulness dwelt, marked, and stamped, as it were, "was an enemy" upon the things He would bring near to God. The full application of the passage I think is future, and refers, like Ephesians 1: 10, to the time of the display of the mediatorial glory. Afterwards, speaking of the means and energy by which the whole present reconciliation of Jew and Gentile in one virgin espoused to Christ has taken place, speaking of the Jew, he says, neither the means nor the energy were found in the law as to us; for we know Him as -

25. "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross" (Col. 2: 14); so that the cross being the taking out of the way of our ordinances, not giving us power to fulfil them, He that hung on the cross has all the glory of our salvation. And the estimate just referred to is thus especially connected with the Jew under Moses' law. Closely connected with this, as contrasted with it, is Hebrews 6: 6, "Seeing they crucify to themselves the Son of God afresh, and put him to an open shame."

This epistle was written to Jews, and the apostle is saying what it is for a Jew who has once recognised and acted upon what he says of himself in Colossians 2: 14, to turn back from Him that was upon the cross to Moses and his ordinances.

26. The cross was the measure of the Lord's willingness to endure. In Hebrews 12: 2, it is written of Jesus, "Who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." This, believer, is thine example. For the joy set before thee, endure the cross, despise the shame, and soon the bosom and the throne of Jesus shall be thy rest.

27. The cross was the world's and earth's estimate of the value of the Son. What is the religion of the earth!!! - Revelation 11: 8, "where also our Lord was crucified" is said of Jerusalem — a sort of parting word for the Jews as a nation. Christ was crucified there, and till they repent as a nation, they are aliens from Jerusalem. And to us it is a word of warning, as reminding us that, if we be faithful the worst persecution is always to be looked for from what bears the name of God in the earth, and has most self-complacency in thinking of itself, "The temple of the Lord, the temple of the Lord, the temple of the Lord are we!"

Yet a little while, and the same scenes that were seen in Jerusalem at the close of our Lord's life may be seen in Christendom, at the close of the church's sojourn here. Are you ready for it?

The Death of Jesus Christ:

The Death of Jesus Christ:

What are its uses and applications, by the Spirit, in the Scriptures?

G. V. Wigram.

Part 1.

The death of the Lord was,

1, the expression of Israel's rejection of Him; and His way of getting by resurrection upon the new ground proper to the church. (Matt. 16: 21.)

2, As connected with the resurrection, it was His secret to the disciples till He took the ground proper to them as the church. (Matt. 17: 9.)

3, It was man's act — the Gentiles (Mark 10: 34; Luke 18: 33) did it, though the Jews might have first sought it: while His opening of it to His followers was the proof of His love to them. (Matt. 17: 22.)

4, Yea, of His God-like care and sympathy, knowing the while their wretched selfishness. (Matt. 20: 17-19.)

5, The desire of it was mentioned by Him as the proof of the nation Israel's rejection of Him. (Matt. 28: 38.)

6, But it was not the desire of the people only, but the planned counsel of the chief office-bearers both in religion and in state. (Matt. 26: 3, 4.)

7, In the anticipation of what was before Him, His soul was sorrowful even unto death. (Ver. 38.)

8, It was the deep, settled, unwavering desire of the heads of the Government, ecclesiastical and political. (Matt. 27: l.)

9, Though they could find no plea in truth, nor even by false witnesses establish a fair appearance of a plea, but were obliged to make the Lord's grace and truth (that He was the Christ, the Son of the Blessed) the plea for His death. (Mark 14: 55-65.)

10, Against which the judge three times protested, inasmuch as both himself and Herod had found no fault in Him. (Luke 23: 13-22; John 19: 7.)

11, Nevertheless it is hurried to a close, though shown to be under the over-ruling hand of God in that the circumstances were predicted in prophecy, (Luke 23: 32.)

12, Yet He died not by the death of the cross, though He died upon the cross: His suffering was cut short before the wonted time; for this, among other reasons that the scripture might be fulfilled, "not a bone of him shall be broken." (Mark 15: 44; John 19: 33.)

13, Their dread of its being reported He had obtained the victory over the grave and had risen leads them to protect the place where His body is laid by means which become unquestionable evidence of his resurrection. (Matt. 28: 64.)

14, Yet His victory over death and the grave by resurrection is fully evidenced: and that not only by their own guards. but by the disciples, and the angels also by whom it was first communicated to them. (Matt. 28: 7; Luke 24: 5.)

15, Though these disciples had heard, like many now, in vain the Lord's instruction concerning what was coming upon Him. (Luke 24: 20; John 20: 9.)

1. The death of the Lord was the expression of Israel's rejection of Him, and His way of getting, by resurrection, upon that new ground proper to the church — "From that time forth began Jesus to show unto his disciples, how he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day." (Matt. 16: 21.)

From WHAT time? From the time that, having experimentally discovered that the Jews were prepared to reject their Messiah, He had for the first time declared that "The knowledge of Himself as the Son of the living God, should become the foundation of a new kingdom, to be called the church." (Read vers. 16-20.) His being killed, therefore, is here to be looked at not only as in itself (as ver. 21) the expression of Jerusalem's rejection of Him, and of the hatred entertained against Him by false professors of that day; but also as connected with the church in the resurrection; for it was only by resurrection that Jesus got into a place where He could gather Jew and Gentile unto Him, as now gathered in the church.*

*'The Church,' as spoken of here, does not mean simply "God's true people looked at as individuals." We know that God has always had true worshippers in the world — for there have always been on earth, since the fall, some that feared and loved God, but they were not called to be united visibly together. Half a dozen Gentiles might have been true worshippers of God and dwelling in Jerusalem, at a time when no Jews really erred about God — such Gentiles would have been parts of God's elect church, though cut off from the privileges of the outward worship of God's nation, and having no tie to bind them visibly together; for God's accredited worship was that of the Jewish nation. But after Christ died and rose, then God said He would gather together in one in every place those that feared and loved Him, and not accredit any form of worship any more save the union together in one of those who profess to know Jesus. And the church is here used by Christ as the name of this gathering together.

Let persons who think themselves as religious as those around them, see how the great grace of Jesus in being willing to be killed, proclaimed the utter vileness of all that looked fair in the accredited religion of that day. For where and by whom was the Lord slain? Let us observe also the effect its announcement had upon a true-hearted disciple by reason of his ignorance: "Then [ver. 22] Peter took him, and began to rebuke him"!!!*

*How sadly does ignorance always thus unfit us for sympathy with our Lord. There is a striking contrast on this subject, to which I would here revert: in Luke 9: 30, 31, we read, Two men, "Moses and Elias," appeared in glory, and spake of His decease (His exodus) which He should accomplish at Jerusalem, and in Mark 9: 10, it is added — "they [the disciples] kept that saying with themselves, questioning one with another what the rising from the dead should mean."

In the former of these passages we find the intelligence of heavenly manhood sympathising with the Lord in His bitter portion; and in the second, the want of intelligence of the infantine state finding sorrow and perplexity even in its own portion of glory which was to issue from that His bitter cup.

How gracious of Jesus to open the interests of His God and Father as soon as possible to the disciples! to tell them too the subject exercising His own mind, and to invite them thus to enter with Him into the sorrow into which His faithful service to His Father and tender love toward them was leading Him! Compare Mark 8:31; Luke 9: 22.

2. As connected with the resurrection, it was His secret to His disciples, till He took the ground proper to them as the church. - "As they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead." (Matt. 17: 9.)

The next thing was to show His followers the glory and kingdom; compare Matt. 16: 28, and 2 Peter 1. A foretaste of the rich harvest to be reaped from His humiliation was thus given to them, to cheer and strengthen them in their sympathy with Him, and in their sorrowful anticipation of having themselves likewise to follow Him in it. For Jesus had said plainly (chap. 16: 24-26), that His followers' must share the humiliation with Him. Here, then, having shown them the fruits of His humiliation that they might be the better able to sympathise with Him, He tells them not to tell others of it until his humiliation being past, theirs would have to begin: compare Mark 9: 9. The vision presents the triumph of more than Jesus over death by glory, for Moses and Elias were there in it, as representatives of the church in that day of coming glory, for which we wait, at Christ's second coming. (2 Peter 1: 16-21.)

Surely the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us!

3. It was man's act — the Gentiles (Mark 10: 34; Luke 18: 33) did it, though the Jews might have first sought it; while His opening of it to His followers was the proof of His love to them. — "And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: and they shall kill him, and the third day he shall be raised again. And they were exceeding sorry." (Matt. 17: 22.)

Thus did He again remind them of the burden that was upon His soul, and prepare them all for it; while at the same time He confirmed to the three who had been with Him in the mount, His reason for having taken them there, and guarded them all from trusting in man.

In Mark 9: 32, it is added, "But they understood not that saying [They shall kill Him; and after that He is killed, etc.,] and, were afraid to ask him."

In Mark 10: 34, it is said of the Gentiles, They shall mock and scourge, and shall spit upon and shall kill him; showing that the Gentiles are guilty not only of reproaching Him, but of His death; see also Luke 18: 33.

4. Yea, of His God-like care and sympathy, knowing the while their wretched selfishness "And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn Him to death, and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again." (Matt. 20: 17-19.)

What tender guardian care! what gracious solicitations for sympathy! what fixedness of purpose! what divine self-repose and self-possession is His with whom we have to do. Oh, how unlike to us — and what patience of love! His eye seeing, while He so spake, the question which was going (ver. 20) to be preferred to Him for the two most honoured seats in His kingdom, and the anger, too, ready to rise in the other ten disciples against the two for whom the pre-eminence was sought — His own soul meanwhile saw that the glory was the fruit of the humiliation. (Read vers. 20-28.)

5. The desire of it was mentioned by Him as the proof of the nation Israel's rejection of Him. The next passage I would revert to is — "When the husbandmen saw the son they said . . . . This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him." (Matt. 21: 38; compare Mark 12: 7, 8; Luke 20: 14, 15.)

Having arrived at Jerusalem, in the appointed way (Matt. 21: 9), riding on an ass, He was received there with shoutings, and "Blessed is he that cometh in the name of the Lord!" was rightly among the cries. But a little onward it appears that though the right words were used, they were wrongly used by them, for they used them only in a subordinate sense; for the words in their full import pointed out Jesus as Jehovah of Hosts — and so shall they hereafter be used; but they used them of Him simply as "the prophet of Nazareth," sent by God, and so come in His name, instead of Jehovah Himself, personally present in His own character and name.

He purges the temple (ver. 12); heals the sick in it (ver. 14.); and when the chief priests begrudge Him even the lower title of Son of David (ver. 15), He will not sleep in the city, but retires from it. (Ver. 17.) On the morrow in the fruitless  fig tree, He typically curses Israel (ver. 19); meets and confounds the foolish question put in the temple, "By what authority doest thou these things?" etc.; and then in parables shows, first, the hypocrisy of the religion around Him (ver. 9-8), and then, secondly, its selfish independence and direct opposition to God in the parable whence I have quoted. (Ver. 33.)

Oh, what an awful picture is this of the character of those who have the form of godliness but deny the power of it! And how beautifully does it present the implicit obedience and self-renouncing devotedness of Him who was the true servant of God.

6. But it was not the desire of the people only, but the planned counsel of the chief office-bearers both in religion and in state. - "Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest . . . . Caiaphas, and consulted that they might take Jesus by subtlety, and kill him." (Matt. 26: 3, 4; Mark 14: 1; Luke 22: 2.)

Nothing short of His destruction could satisfy the malice, or still the fears of these, the conductors of His temple worship, and the rulers of His people; — as His people were in the last quotation shown by Him to be ready to kill Him, so here the same is shown in the chief leaders of the religion of that day.

7. In the anticipation of what was before Him, His soul was sorrowful even unto death. — "Then saith he unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me." (Matt. 26: 38; Mark 14: 34.)

Had sorrow killed the Lord here, He would not have been its first victim but though many have died simply from anguish and the fear of coming trials, and though the sorrows of Jesus at this point of time were enough to have killed any man, Him it could not kill; for divine strength was in Him, and death in Him was reserved for a special purpose of grace and love; and though nature might thus faint, its cords could not break till His hour was come, and He said, "Father, into thy hands I commend my spirit."

8. It was the deep, settled, unwavering desire of the heads of government, ecclesiastical and political. — "When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death." (Matt. 27: l.)

How painful a proof have we here of the deep, settled, unwavering desire of the chief priests and elders of the people for the Lord's death. And this is always God's way, even to cause such delay to man in his doings and labours as to give him time to see clearly the true character of the principle and motive on which he is acting. And this, I conceive, it is which so strikingly exhibits the patience of God, both in judgment and mercy and leaves those that walk in their own way without excuse, while oft (as doubtless. in this case) it is the preparation in the consciences of many of the transgressors for the outpouring of mercy.

"How unsearchable are his ways, and his judgments past finding out."

9. Though they could find no plea in truth, nor even by false witnesses establish a fair appearance of a plea, but were obliged to make the Lord's grace and truth (that He was the Christ the Son of the Blessed) the plea for His death. — "The chief priests and all the council sought for witness against Jesus to put him to death; and found none. For many bare false witness against him, but their witness agreed not together," etc. (Mark 14: 55-65.) It is deeply instructive, in comparing this with the two citations which will follow, to see how ecclesiastical apostasy is always the leader in insult to God, persecution to the people of God, and bloodthirsty cruelty — for, in truth, nothing so thoroughly sears the conscience, hardens the mind, and steels the heart, as the form of godliness without the power. The fuss and busy activity of outward religious worship and service, where grace and truth are not the rest of the mind and the stay of the heart, has ever destroyed even the kindlier feelings of humanity.

In this awful scene we have the failure of the attempt of the chief priests and rulers, not only to find any fault in Jesus worthy of death, but to establish even the appearance of it by false witnesses; and then the horrid wickedness of our nature exhibited in their making His true confession, that He was the Christ, the Son of the Blessed, the ground of their clamorous concurrence.

Ah! wilful human nature! how wilt thou ever, when left to thyself, turn to thine own condemnation thy hatred of grace and truth: how dost thou hate that in which all that ever was most dear to God is found, that which is the only seed of hope to thyself or others.

10. Against which the judge three times protested, inasmuch as both himself and Herod had found no fault in Him. - "And Pilate, when he had called together the chief priests and the rulers and the people, said . . . . Behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: no, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. He said . . . . the third time — Why, what evil hath he done? I have found no cause of death in him." (Luke 23: 13-22.) "By our law he ought to die, because he made himself the Son of God." (John 19: 7.)

It is striking how the want of all semblance of justice in the death of the Lord is brought out at every point. In the last quotation, we had the want of all evidence of guilt proved, in the failure of the ringleaders of the conspiracy in their attempt to get even false witness against Him, which might seem to hang well together. Here, where the conspiracy, in spite of this, is found before the judge, even he is constrained to confess that he can find no fault in Him; no nor even Herod, to whom he sent Him. Yea, and to this, his prisoner's innocence, he is constrained three times to bear witness. Nevertheless, the accusers were clamorous — and though their charge, as then advanced, was one apparently calculated only to alarm the judge, "that he said he was the Son of God," yet, in spite of all that reason might suggest against the Roman governor acting upon such a charge, or venturing to condemn the innocent One who laid such a claim, He is given up to be murdered. How strangely, in this sinful world, do things almost intuitively combine together against God — God's Son was in the world, the fallen world, lying under Satan: as its prince, surely neither it nor he would allow God's Son a place in it, in its then state of alienation from God. The intelligence of man, reason, etc., etc., seem to man all important points in connection with man's conduct under given circumstances, but, in fact, these things do but lie upon the surface to beguile those that lean upon their own understandings and judge by the sight of the eye: to faith, the deeper governing principles are open, and it can see how these now, as in the case we are considering, will rule somehow or other, and, so far as this world is concerned, always act against God. The high priests, the elders, the people of Israel, Herod and Pontius Pilate, had each one of them the very strongest reason to pursue the opposite course, but, some in one way, some in another, all had their minds brought round by the master-mind that ruled them to murder the Lord. Poor, blind nature! How blind, though ever boasting of its power of perception and judgment!

11. Nevertheless it is hurried to a close, though shown to be under the over-ruling hand of God, in that the circumstances were predicted in prophecy. — "There were also two other, malefactors, led with him to be put to death." (Luke 23: 32.)

Two things strike me here — first, the overruling hand of God in so leading their malice, which was all their own, as that they should fulfil the prophecy in Isaiah 53, in associating Jesus with the malefactors; secondly, the rapidity of the action, He is seized upon unlawfully one night, and, in spite of all Roman law and justice, executed the next day. Barabbas bad not been so treated by man; neither were James, Peter, nor Paul afterwards allowed to be so treated. A longer interval at least was granted to them, though denied to Him who was the Prince of life.

12. Yet He died not by the death of the cross, though He died upon the cross. His suffering was cut short before the wonted time; for this, among other reasons, that the scripture might be fulfilled, "a bone of him shall not be broken" — "Pilate marvelled if he were already dead, and, calling the centurion, he asked him whether he had been any while dead." (Mark 15: 44.) "When they came to Jesus and saw that he was dead already, they brake not his legs." (John 19: 33.)

Rapid was man's wicked movement in its hurried enmity against the Lord to murder Him! And He yielded Himself to their hands; yet when all was accomplished that man could do, He was content and lingered not for the usual death of the cross — Having cried with a loud voice, He yielded up the ghost. In Psalm 69: 20, we read, Reproach hath broken my heart; and it seems as though this indeed was the immediate cause of the Lord's death. Sorrow upon sorrow had burst in upon Him, when, having cried with a loud voice, He ceased to breathe. That it was unusual for one crucified so soon to die, is evident from the first of the above quotations. And one reason for its being so is seen in the second; for it was written, "a bone of him shall not be broken" — so graciously had God, by the predictions of His prophets, set a stamp upon every step of the path through which His beloved was to pass; and thus not only showing how greatly He loved to ponder all those steps of the lonely way of His Son, but how anxiously He desired to give every confirmation possible to them that should draw near to Him through Jesus.

"Lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead: so the last error shall be worse than the first." (Matt. 27: 64.)

Was this conscience at work, or was it the deeper plan of the enemy, forecasting what would be the issue, and trying to anticipate the report of the resurrection, and by such an anticipatory report to discredit it when it was really reported? That it was from beneath is too evident — and how completely in this, as in other things, does evil outwit itself. In guarding against the report of an event they gather witnesses to behold it. Yea, they make the seal fast and the guard sure, in the full complacency, doubtless, of their own minds; but both the one and the other became the unquestionable witnesses against themselves in the result: for it is but a little onward and we read

"Go quickly, and tell his disciples that he is risen from the dead: and, behold, he goeth before you into Galilee: there shall ye see him: lo, I have told you." (Matt. 28: 7.) "Why seek ye the living among the dead?" (Luke 24: 5.)

But all their precautions were in vain — His was the mastery over death and the grave; and no sooner had He lain there the appointed time than its power was broken and the joyful news spread abroad — He is risen! Welcome news indeed to one who understands the resurrection for in it, as we shall see, the whole proof of the value and acceptance of His sacrifice was presented. It is a sorrowful thing to think how few now know the value and importance of the resurrection. I do not mean that they do not assent to it as a point in their creed — surely every Christian does — yet very few see it and know it themselves in the spirit before God, so as for it to be a reality with themselves, as in the presence of God, and not merely a point of mental agreement with men around them.

"Our rulers delivered him to be condemned to death." (Luke 24: 20.) "For as yet they knew not the scripture that he must rise again from the dead." (John 20: 9.)

The entire unpreparedness of the disciples for the event of His death, notwithstanding all that Jesus had said to them to prepare them for it, is evidenced by these two passages. Their heads full of Jewish notions and hopes about the land and themselves, there seemed no room for the words of the Lord with them, it was new truth to them, and instead of laying up in their hearts till further light might dawn upon it, it seems to be hardly attended to by them. Surely we may be warned by this; and the more so, as there is not the same excuse for such conduct in us as there was in them — Jews — and without that deeper gift of the Spirit proper to us as Christians — living too in the very day of transition from one dispensation to another — such a thing in them can be more accounted for than the almost similar state we find now in many, as to those truths which open to them from the word, or may be heard by them from others. Surely the truth which has been brought to light within the last thirty years in England from the word, has brought with it deep responsibility to all that have heard it. May the Lord deliver us from all blindness and hardness of heart!

Part 2.

1. Death, powerless to the Lord because it was revealed in scripture as His appointed passage into conferred blessing. (Acts 2: 23.)

2. His death and rejection the measure of Israel's sin. (Acts 3: 14, 15.)

3. Victory through the Lord, in resurrection over death, the preaching of the apostles, and that which offended the religionists of that day. (Acts 4: 2.)

4. His death and rejection laid home as the sin of the ecclesiastical rulers. (Acts 4: 10, 11.)

5. And so, to the apostles, that, which neutralised the commandments of the priests and rulers. (Acts 5: 29.)

6. Testified of by Stephen as the expression and climax of the nation Israel's ways before God. (Acts 7: 52.)

7. The special way of blessing to any beyond Israel. (Acts 8: 32.)

8. As connected with remission of sins to them that believe, and the office of Judge of quick and dead, the testimony which let. in the Gentiles by Peter. (Acts 10: 38.)

9. His death and resurrection to Israelites out of the land, and to Gentiles, the basis of fuller and more gracious testimony than to Jews in Jerusalem, compare Acts 17: 3. (Acts 13: 28, 34, 38.)

10. The resurrection of the Lord out of death, the proof of His being Judge of the world, and, therefore, the subject of derision to those wise in their own conceits. Acts 17: 31, 32.

11. The death of the Lord reckoned among men as His end, and the assertion of the resurrection by the apostles attributed to madness, and the whole considered a question subject to intellect. (Acts 25: 19.)

12. Testimony thereunto the sure place for the presence and power of the Spirit and of boldness. (Acts 26: 23.)

13. Victory over death the proof of Jesus being the Son of God, upon which all the church's blessing hangs. (Rom. 1: 4.)

14. And the pattern to which in principle every saint is conformed. (Rom. 4: 23.)

15. The death of Christ God's mode of commending His love toward us. In all our weakness, ungodliness, hostile character and sinfulness, God gave His Son to die for us, and thus are we reconciled. (Rom. 5: 6, 8.)

16. The Lord's death, that through which the saint is free from sin, grace counting us one with Him in it by the Spirit. (Rom. 6: 2-13.)

17. The Lord's death, in like manner, our exemption from the power and claim of the law. (Rom. 7: 4.)

18. The Lord's triumph through God over death, the pledge of the perfection of quickening power to them that have the Spirit. (Rom. 8: 11.)

19. His death the clearing from all condemnation, as the resurrection is the proof thereof. (Rom. 8: 34.)

20. Therein as the expression of God's grace is the contrast of the law, which was God's search into what was in man. (Rom. 10: 6-9.)

21. Christ's object herein the basis of the disciples' general conduct. (Rom. 14: 8.)

22. And His constraint in brotherly love. (Rom. 14: 15.)

1. "Him . . . . ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of it. For DAVID speaketh concerning him," etc. (Acts 2: 23-25.) To the sin of Israel's cruel rejection of the Lord is here contrasted God's action toward Him so rejected. They slew Him, God raised Him: and then the cause of this, in the Lord's high personal glory. He loosed the pains of death because it was not possible that He should be holden of it. For David speaketh, etc. The hindrance to death's power, as here assigned, is not the innate power of the Lord, as we have it in Romans 1, declared to be the Son of God with power by the resurrection from the dead, but the personal glory and dignity ascribed to Him by the counsel of God as the one witnessed of by the Spirit in David; and not in David only, but in all the scriptures. There is no truth more manifest to the spiritual mind, or more important to the student of scripture than this, that Jesus is the sum and substance of the Spirit's testimony in scripture. His name the clue and thread to what (if this is not seen) are to our poor foolish minds the mazes and obscurities of scripture. Reader, when you study scripture what do you look for in it? Testimony to Jesus, or something about yourself? If the latter, the book will be a dark book to you, for the saint's portion all flows through Jesus; no scripture touches the saint save immediately through Jesus, and if you will thrust self forward to see how much can be forced to apply to it, so losing sight of Jesus as the centre of it all, you will find a poor — poor portion.

What I learn here is, death powerless to the Lord, because represented in scripture as His appointed passage into conferred blessing. May we adore the grace which in God counselled, and which in Christ undertook, and which in the Spirit revealed, such a path for Him to obtain a glory He could share with us.

2. "Ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses." (Acts 3: 14, 15.) The sin of the nation Israel seems strikingly measured in this context. Israel's God, the God of Abraham, and of Isaac, and of Jacob, the God of their fathers, had sent His Son Jesus Christ among them; they had betrayed Him, and denied Him, and prevented Pilate's desire to free Him. This one, whom they had denied, was the Holy One and the Just, though they had preferred a murderer to Him; and He was also the Prince of life, though they had killed Him. Everything which ought to have bound Israel broken and despised, and everything which could magnify their rejection of Him found in the act. And yet, as we see in the whole context, this very sin of theirs, this very slaying of the Prince of life, was but the occasion of fresh grace. As the rock, when smitten, poured forth its needed and refreshing streams in the wilderness, so here this murdered Prince of life is presented as the One through whom there were not only gifts of healing, but the present proffer to Israel of all those things of which God had spoken by the mouth of all His holy prophets since the world began. Who can see the lingering of the heart of this Prince of life, who, though rejected by Israel, still sent the first testimony of His most highly honoured servants to it with such proffers, and not be bowed down with the fulness of His grace and goodness? without seeing, indeed, that He was and is full of grace and truth?

3. "Being grieved that they taught the people, and preached through Jesus the resurrection from the dead." (Acts 4: 2.) This chapter records the first movement of the ecclesiastical rulers against the truth after the resurrection. It says they were Sadducees: this, in measure, accounts for their hatred to the resurrection, but not entirely; for the doctrine here taught as the resurrection from the dead was not merely the general resurrection which their antagonist party the Pharisees held — which would have been rather the resurrection of the dead. This latter was simply that there would be a resurrection of the dead, that is, of all men, but the former was a much more specific and blessed thing, even that there was through Jesus a resurrection from among the dead — that is, the first resurrection. So that I conceive it was not the mere bruit ['report'] of the resurrection which these Sadducees feared might strengthen and be upheld by the faction to which they were opposed, but in addition thereto, the presenting so alluring and winning a hope before the people, one too so full of grace and blessedness as that God would grant to those that followed the banner of Christ here below to arise first, (1 Thess.) of which the resurrection of the Lord Himself was a sort of pledge and type. And this surely it is which is of such power to the saint when known, and which is so little known in our own day among the saints. How few comparatively even know or are established in the truth of the first resurrection. Reader, art thou? If not, surely thou hast overlooked one of the richest fruits of Jesus' resurrection and of God's grace, and hast one thick fold of the veil of nature's darkness still over thy mind.* And if this were more clearly preached, would not both the manifest tendency of it and the practical results in them that believe lead to more persecution? Nothing but this hope will give victory over the world, because nothing but it enables the Christian to see the worthlessness of the world.

*There are two little tracts connected with this subject — "Resurrection, not Death, the Hope of the Believer," and "The First Resurrection."

4. "Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, by him doth this man stand here before you whole." (Acts 4: 10.) In Acts 2 we had Peter's testimony to the death and resurrection of Jesus as the only way of salvation for the remnant. In Acts 3 the same is again brought forward, as the only way by which the covenanted blessings of the nation can reach them; and in this fourth chapter, when brought up before the ecclesiastical rulers, their testimony is the same, presenting the miracle of the healed body of him that was lame, as the testimony of the grace of Him whom these builders in their folly had rejected. "This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."

How different was testimony in the apostles' day from what men count preaching now-a-days! They were content to make the simple statement of the few facts connected with the Lord, and to reiterate them in all simplicity of speech, leaving the matter then in the hand of the Spirit. The power was His, and if He gave witness with the word it was enough to quicken any soul, and in itself enough to draw forth the enmity of the heart of man where not bowed down by grace. Now the stores of intellect must be searched to deck and dress the truth, to commend it, if possible, to the flesh, and at all events to present something with it which the flesh can value and appreciate, so as to pardon in some measure the feeble covered statement of truth. It is singular that when the apostles, in the full power of the Spirit, should have thought the naked truth, pure and by itself, the best, men, at the close of the dispensation, should have discovered that there is danger in administering it without some medium of fleshly talent or wisdom.

5. "We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him." (Acts 5: 29-32.)

How simple and yet how beautiful is the spirit and conduct of the disciple as here exhibited in the apostles! They exhibit no self-will, they plead no liberty of their own to do as they like, they murmur not against the injustice exercised upon them; but they simply take their stand as in their known recognised responsibility to God. God was in all their thoughts; and the single eye toward Him could see no intricacy, no difficulty as to their conduct or course here below. In the first place, it could see this truth, and to the creature it is a universal truth — "We ought to obey God rather than men." And how does this simplicity of subjection to God always clear the path for him that walks in it! See it here. The eye which has just, in grateful dependence, looked up to God as its only guide and centre, next turns on these ecclesiastical rulers, and, gazing upon them in the light of God, and notwithstanding all the paraphernalia of priestly array, and the manifestation of power and rule, what does it read? — "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree." Thus it detects, first their opposition to God in His works and ways — to the God of the fathers of the nation and to Jesus the Lord; then the character of the opposition, murderers and manslayers; and then the continued contrariety of their present conduct to the grace presented. "Him hath God exalted . . . . to give repentance to Israel and forgiveness." These things alone would have sufficed to have shown to the eagle eye of faith, that the rulers' command, however apparently accredited, was powerless: but much more so, when this same single eye passes onward to measure and estimate the position and standing of themselves, the apostles. "And we are his witnesses . . . . and so is also the Holy Ghost, whom God hath given to them that obey him." Such passages surely are very precious, as showing the quick scent and keen eye of the fear of the Lord, and so presenting one of the great provisions God, has made for the protection of those that are His. A provision, however, powerless, save when we really walk near to Him.

6. "Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers." (Acts 7: 52.)

The death of Jesus, though the climax of Israel's sin, was not in character a new sin with them. The report of His coming had been enough, in times that were passed, to make that nation abhor and murder all the prophets sent to them. What an enmity this bespeaks! not only that when He appeared they should murder Him, but such inveterate rancour, that even, ere they saw Him, any one that prophesied of His coming was put to death! This their blood-thirsty subjection to him who had been a murderer from the beginning, is here charged home by Stephen upon the council as having been exhibited against the Lord, and as the nation's crowning sin. And him they murdered — the first martyr in the church. It may be well for us to remember that in Israel God was making trial of human nature as such — and therefore in their conduct we see what Gentiles would have done, had opportunity been given to them: for the trial in Israel was, as we have said, of human nature [our nature], as such.

7. "He was led as a sheep to the slaughter: and like a lamb dumb before her shearer, so opened be not his mouth." (Acts 8: 32.)

At every turn, under all circumstances of testimony, how does the humiliation of the Lord unto death stand prominently forward. In the case before us, the eunuch was reading Esaias when Philip was bidden to go and join himself to the chariot. In considering the last quotation we saw how the murderous spirit, which issued in the betrayal and murder of the Lord was the permanent trait in Israel's character, and if so of human nature. Here, on the contrary, the universal applicability of that death as a cure begins to open upon us. In itself the ground of Israel's rejection in nature, it was yet, through grace, the open door for the Lord to deal in grace with Israel. But grace was beyond promise, higher up, as it were, nearer the fountain-head, and as open to Gentiles in itself as to the Jews. The promises and covenants, they were Israel's; but grace, which alone secured them through the death of Jesus, knew no such restraints; and in this very context we get it, as it were, travelling in the gladdened heart of the eunuch into the far country of the Ethiopians, so bringing before us the first thoughts of that wider range, apart from Jerusalem, which grace was about to take. In the record of the preaching to the Samaritans, the fact of the preaching is merely stated, none of the particulars of it; but both here and in the next citation, where the circle of testimony is widening, the humiliation of the Lord unto death is distinctly mentioned. I think this observable: for the mercy to the Samaritans was in their being noticed at all by the Spirit; and as we see, from our Lord's conduct with the woman of Samaria, they were not reckoned as being altogether and entirely upon different ground to that on which Israel in His day stood: but to the Gentiles, as such, He had nothing to say until rejected unto death by Israel, whereby He gained in resurrection the place of blessing. whom He would.

8. "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him . . . . whom they [the Jews] slew and hanged on a tree: him God raised up the third day, and showed him openly: not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins." (Acts 10: 38-43.)

Such was, in part, the testimony of Peter to Cornelius and the Gentiles when first, through the grace of God, he went to open their way into the kingdom. It is remarkable, that the office of the Lord, consequent upon death and resurrection, of being the appointed Judge of all men, is mentioned first by Peter here, and secondly by Paul at Athens — that is, in both cases when bearing testimony to the Gentiles. I think it important as showing how God's Spirit in testimony would ever act, upon the recognisable responsibility of those to whom He speaks. With the Jew there were other and greater, and nearer glories in the Messiah, the responsibilities of which they had neglected and despised, which therefore were taken up. With the Gentiles, no such deposit as the law or the oracles of God rested, and therefore we find, in the first chapter of Romans, creation and its testimony: here the office of Judge of quick and dead, together with the power of pardon in the Lord's name when received, and in Acts 17 creation, God's display of providence, combined with this same office of judge, pressed upon the attention of the Gentiles. it is of interest, as showing how God, while never leaving His own principles of judgment, does not arraign man upon them abstractedly, but brings them all to bear upon man's own mind and conscience, arguing each case as it were in the arena of man's own mind, so as to leave all, upon their own principles, without excuse. From the context before us it appears that Peter knew that Cornelius and they that were with him had heard of the life of Jesus, through whom God sent preaching peace. His death is presented as Israel's sin, and the contrast of God's estimate of Him raising Him from the dead and setting Him as Judge of all, yet as now speaking peace and forgiveness to them that received Him. It is a solemn thought, reader! that there is a judgment to come, and oh! how blessed a one, that He that is the ordained Judge is He through whose name is now preached remission of sins to all that believe, while surely the same is a most solemn and fearful thought to them. that believe not, that they will meet in the person of the Judge the very one whose grace and truth they have despised and rejected.

9. "They that dwelt in Jerusalem . . . . though they found no cause of death in him, yet desired they Pilate that he should be slain." (Acts 18: 28.) "But God raised him from the dead." (Ver. 30.) "And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David." (Ver. 34.) "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." (Vers. 38, 39.)

In this context, we get the testimony, in part, of Paul; when sent forth with Barnabas, by the Holy Ghost, from Antioch for the preaching of the gospel, he was testifying, before the Jews of the dispersion, in Antioch in Pisidia. What heart-felt pity and unbounding grace, does this looking after Israel on the part of our God bespeak! Jerusalem had killed all the prophets; yet the Son would come to them if haply they might repent. Him they crucified, yet His pity and love they could not quench. Risen from the grave He sought no revenge upon His enemies, but in grace caused the word of the value of faith in His name to flow abroad "beginning at Jerusalem." Three times rejected in His witnesses, and so driven as it were out of the city, His eye is still in pity upon His kindred according to the flesh; and His grace allows not even the servant, whom He had formed as the Apostle of the Gentiles, to get his full range or proper sphere of service till Israel will have none of his testimony. The deep, the unwearied character of His love, while any door of hope remains untried is very precious!

It is remarkable, if we compare this scene and the auditory, presenting Jews, out of the land, and Gentiles, to see how much more full the testimony is to the blessedness of the results of the Lord's death and resurrection than where the testimony was given in Jerusalem. The reason is obvious. The evidence and facts of the case are stated, and the sin laid home upon Jerusalem, its inhabitants, and their rulers; but no charge of sin against those present (though all alike before God guilty of the fact) is pressed, but the glad tidings of the fulfilment of the promise made to the fathers announced, even of Jesus risen from the grave. Gladsome news to Israelites, for it was on this wise God said, "I will give you the sure mercies of David" — though they knew it not, the blood of the covenant opening grace to them and securing every blessing of dominion, righteousness, and power to them — that blood, I say, flowed in the veins of Jesus while on earth. Gladsome news therefore to them that it had been poured forth and yet Himself risen in the power of an endless life because the Son of God, ready and able to dispense all the blessings which were His own as Son of David! and gladsome news to the poor Gentiles, in whatever way looked at, for when David's Son stands in glory, the distributor of these sure mercies, then shall be brought to pass the saying — "Rejoice, ye Gentiles, with his people." And even ere that, to Israelites and Gentiles alike, there is this blessed word: "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses."

How completely, how perfectly does this, poor sinner, whoever thou art, meet thy case! the only door of hope, a door into immediate present rest! What words could be stronger than these — "and by him all that believe ARE justified from all things?" May God grant thee, reader, to know this as true of thyself. If thou believest in Him, "thou art justified from all things." What blessed grace! And if one who has believed in Him, but yet will not admit the value of belief in Him to be so great as this, even complete present justification from all things, if one such reads this, let such attend to the word which follows — the sure result of unbelief and the tendency of all those doubts which so many, in so ungracious a way, cherish, and God's sentence against them.

"Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you."

Compare also with this, Acts 17: 3: "Paul . . . . reasoned . . . . opening and alleging, that Christ must needs have suffered, and risen again from the dead."

10. "God . . . . now commandeth all men everywhere to repent: because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter." (Acts 17: 31.)

Such was part of the testimony of Paul, the apostle of the uncircumcision, to the Gentiles at Athens. The reference to the Lord in the character of "the judge" is of interest, as was noticed in connection with Acts 10: 38. There Peter, speaking to the Gentiles in measure acquainted with Jewish worship, presents Him as ordained Judge of quick and dead; here as a "Judge of the world in righteousness." The testimony begins with the declaration of God as Creator of the world and all things in it, and as witnessed thus by all His works as well in the originating of them as in the sustaining of them daily and hourly, and then passes on to the assertion before us.

The character of the Lord's resurrection (as is seen in Rom. 1) declared Him to be the Son of God with power: and to this Son, as we read in John, all judgment was committed. "The Father judgeth no man, but hath committed all judgment unto the Son:* that all men should honour the Son, even as they honour the Father." (John 5: 22.) In this way, the resurrection of the Lord becomes a pledge of the coming judgment to all: for His victory over death proved and showed who and what He was, even the eternal Son of the Father, and to Him belongs the judgment to come. How humbling the contrast between the thoughts of God and man! The victory of Jesus over the grave and death, and this victory, the way of all blessing to poor lost man, was God's high wisdom and glory. A full expression of divine wisdom, and power, and grace was in it. The joy of God was in it, even of the Father; and He who was the Son rejoices in it, as meeting His Father's mind, fulfilling His own glory; the happy subject of testimony to the Spirit, the theme, triumph to His saints, and of praise to every power that loved Him. The blessed Spirit found rest and satisfaction there at last in connection with man and with mankind; the church also led by Him was tasting of its sweetness, and the proud persecuting Pharisee had left his all in the sense of the joy of it to go and tell the wondrous tale. But when they heard of the resurrection of the dead, some mocked, and others said, We will hear thee again of this matter. Alas, poor nature! in self-sufficiency ready to laugh at that which God glories in; and even in its better and more decent mood postponing to some more convenient season the troublous matter where alone its peace with God, for time or eternity, could be found. And but for grace so should we have been; but that same distinguishing grace which reaches unto us was present then also, and we read "Howbeit certain men clave unto him, and believed." Blessed God of all grace, how is thine hand ever ready to save!

*I would suggest to those competent to judge, whether the truth I am endeavouring to trace is not built upon other passages rather than upon a literal translation of this text. I am inclined to render instead of "whereof he hath given assurance unto all men," thus, "having afforded proof to all men," in which case the passage would show not the Lord's resurrection to be a proof of His being the judge, which is sure truth however, but another equally sure truth, that the resurrection put Him in a place not peculiar to the Jews exclusively, but, as we shall see shortly, in a position quite above them, though through His grace never forgetful of them; a place moreover whence alone He could reach beyond Israel's coast, or give blessing deeper and more blessed than Israel's portion. It matters not much which way we read it, for both are true. How blessed it is to feel that no truth hangs upon criticism; but that all its parts to a humble Spirit-led saint are broadly stamped upon the very surface of scripture.

11. "But bad certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive." (Acts 25: 19)

In this context Festus is explaining to Agrippa Paul's case; and we get in this, their intercourse, no unfair specimen of the world's estimate of the death and resurrection of the Lord: for what Festus in simplicity felt, they do practically likewise, so many as have not known the quickening power of the Spirit. Festus looked upon the death of the "one Jesus" as the close and end of the matter as to Him; and upon the assertion of Paul about resurrection as something peculiar to himself, and upon the whole matter as involving nice questions, connected with superstition, of which it was very hard to make anything definite, though from circumstances, it might be needful to twist and turn the subject about till something reason could lay hold of could be made of it. I fear greatly that professing Christendom knows the death and resurrection of the Lord much in the same way. Circumstances place the subject before nominal Christians, and their reason runs upon them and converses — yet always, like Festus, considering their connection with these subjects to be of an official character; they ate born Christians, Christians by country, nationally believers, and so it is unreasonable quite to overlook these subjects — though they, alas, have conscience enough not to make them, as did Festus, so familiar as to be the topic of interest to any coming visitor. The poor worldling, and the poor (so called) evangelical, seem to me sadly represented by Festus and Agrippa. May our souls humbly adore the grace that has saved us from such hardness and such folly; and has placed us, through grace, with the third party in the scene — in fellowship with Paul, suffering for Jesus' sake.

12. "I continue . . . . witnessing . . . . that Christ should suffer, and that he should be the first to rise from the dead, and should show light unto the people, and to the Gentiles." (Acts 26: 23.)

Called upon by Festus and Agrippa, Paul is here giving his testimony; in doing which he relates his heavenly vision and call to the apostleship, and the result — that he, having obtained help of God, continued witnessing of that which was the burden of the prophets, and Moses, even "that Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles." How clear, how strong, how distinct the disciple's assurance when in testimony; how blessedly contrasted with the worldling in his estimate of the death and resurrection of Jesus. Surely, when we see the power of the Spirit in the apostle, in such positions, we may take courage, for the same Spirit who witnessed in him is ours, and is by very nature above all that can be found in circumstances to oppose him. And it is this which most especially strikes me in this context — the invincible boldness of Paul, though alone, when testifying to the death and resurrection of the Lord; though Festus might say with a loud voice, "Paul, thou art beside thyself; much learning doth make thee mad," . . . or Agrippa but add, "Almost thou persuadest me to be a Christian;" and though there was none to stand by him, on earth, still, the Lord stood by him in power and might, because he stood near the Lord in witnessing to His death and resurrection.

13. "His [God's] Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead." (Rom. 1: 3, 4.)

The connection of this verse with the substance of the Epistle is very close. The Epistle might be entitled, to distinguish it from the other Epistle, as "a vindication of Christianity," for it not only presents a most comprehensive summary of all the doctrine connected with the dispensation, but also meets and answers all the difficulties which might arise upon the first observation of the entirely new ground taken by the dispensation. The epistle naturally divides itself into parts. The first, contained in Romans 1, 2, 3 to verse 10, shows, the entire fall, bankruptcy, and condemnation of nature. The second (containing Romans 3: 19 to end, and Romans 4, 5) argues the grace of God, through faith, as the mode God had chosen in which to show out His love. Part third (comprised in Romans 6, 7) argues the question of law as bearing upon one so found by faith of grace. Part fourth, Romans 8, the blessing, in all its fulness, into which such an one is brought. Part fifth (that is, Romans 9, 10, and 11), the bearing of this upon dispensation, in which it is shown that the Jewish dispensation passed, though the remnant according to the election in it, stood, and that so this dispensation likewise shall pass, making way for another, though God will not forget His own in it, thus establishing the difference, all important as it is, between God's objects in revealing grace upon earth, for time, and for eternity. He reveals it among men, and in time it proves how irreparable man is — no dispensation which grace has formed in man's hand has stood or will stand; but though such be in time the issue, in eternity it will be found that they that were in Christ have stood, and are there presented as fruits of its blessing. And then the epistle closes with part fifth, a beautiful outline of the duties of the saved.* To many a high-minded self-sufficient. Gentile, it never may have occurred that there was a difficulty, and that a very great one, likely to occur to any mind, as to God's dealing to all with the Gentiles upon an equal footing with the Jews. Alas, so high-minded are many that they would monopolise the whole interest of the Spirit in scripture to self, and entirely forget, not only God's ancient people, whose are the covenants, but the Lord Himself also, and hardly look at or care for any of His work, save that which bears upon self. Yet to one who knows how the Old Testament prophets are full of the testimony of the earthly glory of Messiah, in connection with the house of Israel and the land, surely the heavenly blessing now thrown open to both Jew and Gentile alike, must be a strange, and a new, and a wondrous thing. The case is argued at length as to dispensation in Romans 9, 10, and 11, but the whole principle of the answer as to God, and Israel, and us, is presented in these short words, "Jesus Christ . . . . made of the seed of David according to the flesh — and declared to be the Son of God with power according to the spirit of holiness, by the resurrection from the dead."

*It has often struck me with admiration, that this epistle should have been addressed to Rome, containing as it does, so full and complete a refutation of all the many errors peculiar to the apostasy of that church. A more striking guard against Romanism, or refutation of it, could hardly have been penned — so far as concerns the soul of an individual.

Messiah, a Jew of the royal family of David, dead. And how so? Rejected by Israel — and in His death that glory bursting forth, which plainly told that He was made of the seed of David according to the flesh. For in death His glory shone forth as one that had life in Himself; and that He was the very Son of God was declared by the resurrection from the dead. Of none, save Him, could it ever be said, "Therefore doth my Father love me, because I lay down my life that I may take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again Of no one could this ever be said save of Him, who being indeed Son of man, was at the same time very and indeed Son of God. Jesus rose not in the power of that life which is in the blood, but in the power of that which was and is His own as Son of God — as the life-giving Spirit. And this is what is referred to here; for though as man He was called "the Son of the Most High," as having been conceived by the virgin Mary, by the overshadowing of the power of the Holy Ghost — it is not that which is here referred to in this passage, but that deeper, and fuller, and more wondrous glory which was His, as the eternal Son — one in the Trinity; one with the Father and the Holy Ghost; God over all blessed for evermore: and His resurrection distinctly marked Him off from all others as the Son of God with power, according to the spirit of holiness — His in Sonship. His being dead who was the heir of David's throne, showed the ground of Israel's rejection, while His resurrection set Him in a position to deal in grace with all whom He would; in that there was no kindred tie with earth, and though, indeed, the sure mercies of David were thus, and thus alone, secured; this was simply because Israel lay in the purpose of God to bless them; for the position obtained by resurrection was one binding Him by ties alone to God, and His purposes. I would notice, also, that the effulgence of the divine glory here brought out in Him, according to the spirit of holiness, was inseparable from the church's true standing. His death closed the door, for a time at least, on Israel; His resurrection set Him in a new place, where he could deal with things, not according to earthly order, but in prerogative grace, and that to Gentile equally with Jew; while that Sonship, according to the spirit of holiness, herein manifest, was the basis and formative principle of the church's hope, standing and blessing, as is most largely seen in Romans 8, and in the whole of the Ephesians.

Thus it was death which became the Lord's path into the position in which we know Him, and, in His victory over it, the means of manifesting that divine power and glory in Him, without which the church has no place, or portion, or even being.

14. "Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification." (Rom. 4: 23.)

In this passage and chapter we may see the saints conforming to the principle exhibited in the Lord. He got into His position of blessing and of exercising the power of life-giving Spirit, through death by resurrection — in this it was that the power and glory that were in Him shined out. Now in this fourth chapter, we find the father of the faithful, as the representative of the whole family, assimilated in measure to the principle fully carried out in the Lord. And so is it with every believer. The promise is given to us in all the barrenness and unfruitfulness of surrounding circumstances, and the sentence of death passes over every means in us, or around: yea, but we have the sentence of death in ourselves, that we should not trust in ourselves, but in Him that raised the dead. But Abraham's faith was in God, and nothing could touch or remove that; the deadness of Sarah's womb, the suggestion of nature about his own great age; none of these things even came near to touch his faith. They might, indeed, have distracted him from faith, and led him to give up hope, if rested upon, but the ground of hope they could never touch; that was in God: God had promised, and He was faithful, and able, and true: but they did not prevent his faith, for it also was of God, and had, therefore, in it that resiliency of life, which being of God, gave it. Oh that the saints remembered this more surely, there would be less fear and trembling than there is in many, as the aspect darkens around them. Perhaps, with all its self-complacency about religion, there never was an age in which there was so little trust in God as the present! And how does Abraham's faith shame us: he had, as it were, only a promise to rest on, though it were the promise of the faithful and true God — the way how God could be just while dealing with a sinner and imputing righteousness to him, was not then fully opened — to us it is, and that as a thing once done and accomplished for ever. He was delivered on account of our offences, and has been raised on account of our justification, and, as it were, in the very presence of this past work, God says, Trust yourselves in all your wretchedness to Me, and I will clear you. Shame, shame, shame, on the unbelieving believers, who still doubt. Surely, to do so is not only to make God a liar, but to give a judgment, as it were, against the worth and value of that death and resurrection so presented, and to grieve the Spirit.

15. "When we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled we shall be saved by his life." (Rom. 5: 6-10.)

Is there any who, in false humility, would doubt the love of God and Christ, because of what he is in himself? Let such an one read this passage, and see how, as it were, the Lord, the Spirit, gathers the group of them that are without strength, the ungodly, the enemies, sinners, as those to whom He would tell how, in the death of Jesus, God sought to commend His love to us. Wondrous, surely, the love as discovered in God towards us; but more wondrous still, how amid all the discouragements to it in us, it should yet not only not be able to shut itself up, but seek to commend itself to us. To how many an object does a man feel pity, aye and love too, to whom he will never attempt to communicate it, for to do so he would prove a desire of fellowship, and the recognition of power of response in the object loved; and surely our God's seeking to commend His love to us does tell His desire of fellowship, while, where it is made known, it gives the power, through grace, of response, and we, reconciled by the death of His Son, love Him because He first loved us.

16. "How shall we, that are dead to sin, live any longer therein? know ye not, that so many of us as were baptised into Jesus Christ were baptised into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ, being raised from 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 yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reins in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." (Rom. 6: 2-13.)

The argument of Paul seems here to be towards the proving by God's estimate of the death of Christ for the church, and the church's fellowship by the Spirit in that estimate, that the church is free from sin, and so free as to have no pretext for continuing to live in it. If God's object, says he, was, that as sin hath reigned unto death even so might grace reign, through righteousness, unto eternal life by Jesus Christ our Lord, no one can say, We will continue in sin that grace may abound, And then the context quoted follows — the grand truth of which seems to be that our exemption from the charge and guilt of sin comes by God reckoning us dead with Christ by the Spirit: being planted in the likeness of His death, we were baptised thereinto and buried with Christ by baptism into death. That is, God, having given to us the Spirit of Christ Jesus, looks upon us as one with Him, and so imputes to us all that was true of Christ. Now He died under the charge and the power of sin imputed — but when He had died it had done its all, and being raised from the dead He dieth no more, death hath no more dominion over Him — for He liveth unto God. And now, if all this has been done by God to His Son for the church, let every member of it reckon himself dead indeed unto sin, so as neither to allow it to reign in the mortal body by obedience to its lusts, nor to yield the members of the body as instruments of unrighteousness unto sin. The whole weight of the argument seems to me to turn upon the mode in which the church got her freedom from sin, in the power and guilt of it, even by being identified of God, through grace in the Spirit, with that which was the all that the charge and power of sin imputed could effect upon Christ Jesus.

This passage has often been taken as if it applied to the death of Christ as presented to the world. That such a view involves a complete violation of the characteristic marks of the whole context, as well as very unsound doctrine, is plain. Perhaps the saints do not look enough at the inseparable union of their blessing and the life of the Son of God. If we know Him we must have His Spirit, and this Spirit is the Spirit of the Son, and identifies us fully in all things with Him, so that God looks upon us by virtue of it, as having that true of us which personally was only true of Him whose Spirit we have received, and thus retrospectively we are said to have been crucified together with, died together with, and been buried together with, Him, as well as quickened together with Him: for though the life that was in the Lord was not fully manifested to man till the resurrection, when He became manifest the second Adam; yet I need not say that He was not intrinsically and personally, after the resurrection, other than what He was from the beginning, the only begotten Son of the Father, the Lord of all glory. The death of the Lord in this place seems presented as the place of the saints' and church's clearance from all the charge and power of sin.

17. "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God," etc. (Rom. 7: 4.)

In the last citation the death of the Lord was shown as the means of clearing the church in principle, from under sin; here it is presented as having the same effect as to law, and on this simple ground, that the claim of the law having been met by Christ fully, they who are looked upon as one with Him are free from it. This to the individual believer is of immense importance in connection with obedience; for as long as the mind of the Christian turns to law, as though it still rested upon him, he will be under that which stirs up the evil of the flesh, and, God knows, we need not either that, or the sorrow consequent upon it, in addition to the difficulties of our walk. I would only further notice that the expression, "that ye should be married to another," should rather be "that you should be for another," for it refers to the saints' present connection with the Lord, and that is one of espousal, not yet marriage. And again. in verse 6, "that being dead wherein we were held should rather be "that we being dead to that wherein we were held," as a closer and more literal rendering, as well as one more consistent with the sense of the context.

18. "If Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." (Rom. 8: 10, 11.)

What blessed consolation and comfort is here! Having in the seventh chapter traced the practical effect upon the mind, and its thought of regeneration as in a Jew, so regenerated, considering the question of law, and then shown how sorrow and depression were the result, here we find the apostle presenting. as it were, the same individual, with the question of law disposed of, in the blissful meditation upon the work of redemption wrought for us by Christ. The question of regeneration had turned his thought inward, and then the question of the spiritual character of the law had scared him: redemption lifts up his mind from self to Christ, to all accomplished by Him, and no condemnation established — and more than this, it meets the very thoughts awakened about the body of sin, and death in us proves that our bodies are so, or Christ need not have died; and throws the mind therefore not upon anything in self, but upon the faithfulness of God, who, having delivered Christ for our sins raised Him again. and will quicken into newness of life all those who make that death the ground of their acceptance before God. And thus, believer, as thou well knowest, is described both thine experience and thy hope as to thy body — it is dead because of sin; but it shall be quickened because the Spirit of Him that raised up Christ from the dead dwells in thee.

19. "Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." (Rom. 8: 34.)

Oh, that the saints more simply understood the death of Jesus in this light! For then, instead of the uncertainty of guilt being removed, as we find in so many, there would be a clear, and steady, and abiding joy in their exemption from all death. No saint reads the death of Christ aright, but he who reads in it "no condemnation for me;" and this not simply as a surmise, or a hope, but with that certainty, as here expressed, as to enable him to challenge a condemner, while himself standing in the midst of those whom he knows not only seek to condemn but proffer those charges with indefatigable perseverance. Let Satan, let the world, let conscience condemn as they may and will, if their sentence is contrary to that of God, well may the believer say, "Who is he that condemneth?" And the more so, because the power of his heart in this challenge is not in the thought of innocence from sinfulness, but in the fact of the very fullest expression God could give, of having seen all his sin, yet met it and put it away, in and by the death of Christ. And He having died under sin once, now lives in resurrection, and His very life is the pledge and proof that there is no condemnation, and no one that believes in Him can say, "I am guilty still," without disparaging and denying the value of His sacrifice, and arraigning the truth and grace of God's testimony about it.

20. "The righteousness which is of faith speaketh on this wise, Say not in thine heart,. . . . Who shall descend into the deep? that is to bring up Christ again from the dead. But what saith it? . . . . If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." (Rom. 10: 6-9.)

The substance of what was said upon the last quotation (namely, that the death of Jesus is, under God's estimate, the clearing of the believer from all condemnation), is here argued in a comparison of the principles of righteousness as proposed by the by-gone and by the present dispensation. The former, which was the law, was God searching man, and its word was, "Do this and live;" the latter, which is grace, is God showing the exceeding riches of His own grace in the person of Christ, risen from the grave; teaching us sin not indirectly, that is, by giving a commandment, which sin in us has disabled us from keeping; but directly, that is, presenting His Son, in resurrection, as the One that has borne sin in His own body on the tree, and now is at His right hand, the pledge of acceptance. And so plainly and distinctly is He presented, that there can be no "Lo, here," or, "Lo, there," to them that know Him; neither a descending into the deep to see what has become of Him, nor an ascending into the height to bring Him down — for, risen and ascended there where He is, has He presented Himself to God for us, and our consciences, and to learn peace from seeing how God has made peace, and not to suppose that till we feel peace, God has not made peace. May God grant unto us all to walk in the light of this finished work, therein knowing our peace perfected for ever with God, and so becoming His servants.

21. "Whether we live, we live unto the Lord; and whether we die, we die unto the Lord: . . . . for to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." (Rom. 14: 8, 9.)

There is a passage somewhat similar to this in Corinthians; yet with this characteristic difference between the two. This presents the conduct of the Christian with the basis of Christ's object in His death; that presents rather the motive in the Christian's mind resulting from the apprehension of Christ's object in His death. And this distinction is both worthy of observation, and of importance. For blessed as it is to have right motives for conduct, and a right understanding of what conduct becomes us, much more blessed is it to have fulfilled practically that which we see becomes us as disciples. And of this, as true in Himself, and them that are Christ's, the apostle here speaks, "Whether we live, we live unto the Lord; and whether we die, we die unto the Lord." And does not this present a certainty of conduct, a stedfastness of purpose, and an accomplishment of desire, very unlike the Christianity current in our own day? Alas! how few servants of the Lord there are, compared with the number of saints; how few who can truly say as to their daily walk, "In all things more than conqueror through him that loved us." I would we might all think more of this, that practical obedience is that which the Lord looks for, and that rightness of motive and rightness of understanding as to what should be done, are of no value, save as means to an end — that is, as stimulating and guiding into outer obedience. I say, again, I would this might rest upon our minds; for it is a sad fact that many are satisfying themselves in having right motives, and clear understanding of what they should be instead of evidencing that they have these motives and this light by their actions.

22. "If thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died." (Rom. 14: 15.)

The preceding citation looked at the death of the Lord as the basis of the disciples' general conduct as before God; this presents it as the light in which the brotherhood is seen, and thereby presents both the constraint and the measure of our love to a brother in Christ. And how much need is there to pray that the memory of this may be revived among the saints; for in these many thoughts of doing this and doing that, alas! how sadly is the Lord's new commandment forgotten and neglected. Dear reader, if a saint let this be thine especial care before man — to show that indeed, thine eye can read in every, even the weakest saint, one for whom Christ Jesus died, and for whom thou also oughtest to be ready to lay down thy life also.

Part 3.

1. The death of Jesus, God's executed judgment against the law of leaven in us — because executed on Him, we are free from its guilt, and thereby called to purge out all practical leaven from ourselves. (1 Cor. 5: 7.)

2. The Lord's death, as exhibited in the supper, the guard against the abuse of that which God has made the centre of the church's gathering upon earth. (1 Cor. 11: 26.)

3. The Lord's death, His only way of putting away our sins, and having the church in fellowship with Himself in resurrection. (1 Cor. 15: 1-7.)

4. The memory thereof, the Christian's stimulant to be ready to he always delivered unto death himself for Jesus' sake. (2 Cor. 4: 10.)

5. As (in the last context) His preparative for suffering, so also for doing all the will of Christ; yea, for living entirely to Him. (2 Cor. 5: 13.)

6. The Lord's death, the entire rupture and breaking up of all Jewish and earthly order, and blessing, and authority. (Gal. 1: 1.) And this on account of the imbecility thereof, through man's sin — for no righteousness could be found for man, but by and in the death of Christ. (Gal. 2: 21.)

7. The Lord's death, His clearance of the church from all charge against her, being the power of the judgment He bore for her, ere He rose into newness of life with her, in Him. (Eph. 1: 20.)

8. Jesus' death, the measure of His obedience, and the procuring cause of His redemption honours. (Phil. 2: 8.)

9. Conformity thereunto, the believer's path to glory as to outward experience (as in Rom. 4: 23, in the trial of faith). (Phil. 3: 10.)

10. The Lord's victory, in resurrection, over death, the precursor and mean of all resurrection. (Col. 1: 18.)

11. The Lord's death the means of our privilege of being reconciled unto God in Him, presented holy, unblamable, and unreprovable in His sight. (Col. 1: 22.)

12. Fellowship in the benefits of the Lord's death and resurrection inseparable. If the believer can plead any benefit from the death, he has all benefit from the resurrection. (Col. 2: 12.)

13. This leads him into practical freedom from subjection and bondage to ordinances as of the world, and the conceits of man's mind about service and duty. (Col. 2: 20.)

14. The knowledge of the resurrection of Jesus, by God, from death, the church's and the saints' secret of power, and health, and strength. (1 Thess. 1: 9, 10.)

15. The death of Jesus, the pattern of what we have to expect from man while so standing. (1 Thess. 2: 15.)

16. And this to the saint is no sad commandment; for in the pattern he sees the judicial act whereby his own sins are for ever put away, and the pledge given to him of his coming in glory with Jesus. (1 Thess. 4: 14.) 17. For Jesus' death has been to him the mean of fellowship in the present life of the Lord, so as to enable him to live as in the power of his life, who is upon the Father's throne. (1 Thess. 5: 9, 10.)

1. "Purge out the old leaven, that ye way be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us." (1 Cor. 5: 7.)

There is much worthy of observation in this context. Every believer, as we see from Romans 8, has in him the carnal mind which is enmity against God, yet power withal provided for him to walk contrary to it; for he knows that though this be so, yet he has also the spirit of life in Christ Jesus in him, and that God estimates him according to this — one with Jesus, and free from all condemnation through the death of the Lord upon the cross vicariously for the sin of the church. But these Corinthians not only had this evil in them, but had been walking according to it; and we find that fornication (and that of a very offensive kind) had been allowed. It is about the correcting the working of this leaven that Paul is here writing: "Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened." Observe they had leaven in principle in them in nature, and this leaven moreover, had been allowed to work, and therefore the apostle was rebuking them: and yet he says, "as ye are unleavened. For even Christ our passover is sacrificed for us." Were they, then, at one and the same time, leavened and unleavened? Yes, in two different ways. In Christ they were, as we all (who are Christians) are, unleavened, for Christ our passover is sacrificed for us. This sacrifice has made atonement for the sin in us; and in His Person we find full unhindered access to God, to whose eye the principle of leaven in us is not counted as sin, so lone, as it be not allowed to work. In Christ they were unleavened; but this very thing brought with it the claim and responsibility to purge out the working of the old leaven. This they had neglected to do, and so in themselves not only they contained leaven, but had leaven working. The principle they could not purge out; the working they could, and were bound moreover to do. There were many offerings of the old sanctuary which typified this state in the church, such as loaves having leaven but baked; as having leaven, unfit to be offered up to God; yet as being baked leaven, in a state not able to work. Now, as it was the death of the lamb in the passover which was the sign for the leaven to be put out of the house, as it were, so truly, antitypically, it was the death of the Lord which did put the leaven out in principle, and as before God, from the church. "Ye are unleavened, for Christ our passover is sacrificed for us." And this, dear brethren, is universally the way of our God in teaching us obedience. You have a spiritual privilege in Christ, which requires you to act in practice in this way and that way. Oh! this is a loving way, in which He leads us on into the perfect liberty of His service. May we all then keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. A little, and not a grievous commandment is this, if we remember in whose house, and at whose cost, the Lamb has been provided, and we have eaten of it! Too poor, and our family truly too little, to provide a lamb, our lot in this matter has been thrown into the hands and house of another, according to the liberty given even to Israel of old. (Ex. 3: 4.) Our God has provided Himself a Lamb — truly one without spot and blemish — and in His house have we fed upon that Lamb. The door into this holiest is by a new and living way consecrated for us, even the rent veil of Jesus' flesh. Surely if in spirit, and by faith within the veil, feeding in blissful security in God's house (as one with Jesus) upon Him, as the Lamb slain and alive again for evermore, it is a little thing, in the ample and rich provision there found, to put away our own poor, stale, defiled, and defiling provender. And if we feel there is a little self-renunciation in so doing, what is it more than the children of this world do daily, in the hope of regaining health of body — giving up the food they love for, or exchanging it with, bitter, nauseous medicines? May we be wise in our generation, as they in theirs.

2. "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." (1 Cor. 11: 26.)

The especial sins which drew from the Spirit the portion in which this is found, were these defiling the supper of the Lord, by making it a place of riotous eating and drinking, and neglect of brotherly love thereat. And both of these sins had their cure in the meaning of the supper, if rightly understood. Death, the Lord's death, the death of the Son of God, was God's estimate of man's way of choosing to please himself. In the supper, this too was presented as being the subject of mutual delight to God and the church; to God, because therein was the expression of His own grace and truth, and of the inestimable value of His Son; to the church, because therein she found that by which alone she could rejoice in the holy justice of God, as being, through grace, for herself, though most strongly against her sins. And how, while so exercised in such delights, could so filthy a mean of self-pleasing be indulged? Impossible. Ere the body could be given to such scenes, the soul must needs have lost its fresh savour of the very truth of the supper. And, on the other hand, if the truth presented in the supper met man's passion in their very root and source of self-pleasing, how distinctly does the way in which that truth is presented correct the attendant sin of neglect of brotherly love. He died for the church collectively; and no man can know his own fellowship in the blessing, without having at the same time strongly brought to his mind those who are thus bound up in one bundle of life with Himself; and this most especially at the supper, where the many brethren are always assembled together in celebration.

These seem to have been the two sins at Corinth. But it is blessed to see how the Bible is a book of principles, and how, therefore, the failure in one instance brings in from the Spirit a correction to ten thousand others. Had man been looking at the case, he would have satisfied himself by setting the failure in practice to rights. Not so the. Spirit; in doing this, he will so do it as to give the church a principle to guide her, not only in a case exactly similar, but also in others, in which, though the form of the evil may be different, the principle of it is the same; and therefore, he goes on (ver. 27), "Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord." Here is the universal rule, as it were, of which the former is but one instance — eating this bread, and drinking this cup of the Lord unworthily. And then He first blessedly defines the church's mode of escape, "Let each examine himself, and so let, him eat of that bread, and drink of that cup;" and, secondly, guards what he has said, lest any (as so many have) should suppose that even this sin could unchristianise them. It is not so; if judged, they are chastened, that they may not be condemned with the world. If they fail, He fails not, and though it may be by chastening and discipline, yet will He keep His own in spiritual separation from the evil of the world, the ways of which, as well as its character, tend to judgment.

I would only further notice the expression, "Ye do show the Lord's death till he come" (ver. 26), as proving (like 1 Cor. 10: 16, 17, etc.) the supper as the rallying point of the saints' upon earth.

3. "I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved . . . . how that Christ died for our sins, according to the scriptures, and that he was buried, and that he rose again the third day, according to the scriptures: and that he was seen of Cephas, then of the twelve: after that, he was seen of about five hundred brethren at once . . . . after that . . . . of James; then of all the apostles. And last of all . . . . of me also, as of one born out of due time." (1 Cor. 15: 1-8.)

The assertion I am about to make may seem to many strange (nevertheless I believe it to be truth), that great and general as is the profession of religion in our own day, so little and so rare is the understanding of the gospel, that not one out of ten of the religious would be able to give a simple and a scriptural answer to the question, "What is the gospel?" If any one calls this assertion in question, let him go into the coteries of his religious society, and try whether the question, simple as it is, will not elicit answers so various, as to prove that either there are many gospels, or that the one gospel is most strangely misrepresented in the minds of most. "'The vagueness of the answer, when the question has been raised about this or that minister's preaching the gospel, also has often struck me forcibly. "Is the gospel preached where I attend? Oh yes! I thought you knew what an excellent, or what a pious, or what a devoted man our minister is," is a frequent reply, as though there were no such a thing as distinct truth in the world. And so, I believe, in many minds the case is, that there is no clear, simple, distinct truth known; but truth, instead of being known in that firm, unvarying form in which it has been presented to us by God in the word, is looked at rather in the fickle, changeable forms in which it has been received by man, taught the fear of the Lord by the traditions of men. To illustrate what I mean, I would say, that in any mixed religious society, the mooting such a question as, What is the gospel? would be felt to be throwing down the gauntlet, or perhaps something worse. The Baptist, the Wesleyan, the Independent, the Nationalist, each has his own points in connection with the subject peculiar to himself to be defended. True, he may tell you they are minor points of difference, and that essentially they all agree: but this is a mistake; for, in the first place, they are so far major points, as to constitute, practically, that which fills and holds the mind: and secondly, if you hear the answer, you will find it is not the same gospel at all which is stated. Moreover the effect of introducing the division of clergy and laity (a division which practically holds quite as much among Dissenters as in the Establishment), has been to make almost every Christian who is not pledged in some way by office to the work, to feel that the task of answering questions is not his; and I do believe, that three out of four of Christians you might meet, would feel this was one of the questions which it would be expedient thus to avoid answering. Not that I mean to say that they have not their own statements of the gospel, but that, in the known multiplicity of thoughts about it, they would rather not risk, as it would seem to them, entering upon controversy. Now it does seem to me a most gracious thing on the part of our God, to have given us such a testimony upon the subject, as for ever to set aside all reasonings thereupon; while if I have been right in my estimate of Christianity in our own days, most fully to exhibit its poverty. The statement to which I refer, is that which precedes these remarks. The way in which the apostle gets upon it is remarkable; not saying simply, now I declare unto you the gospel; but introducing it as connected with so many little circumstances affecting those to whom he wrote, as to give it the more point. "I declare unto you the gospel which I preached unto you . . . . which also ye have received . . . . and wherein ye stand . . . . by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain . . . . For, I delivered unto you first of all that which I also received," etc., etc. Such a way of introducing his subject was, in a peculiar way, calculated to call attention to it. And how blessed that subject! "That Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day, according to the scriptures; and that he was seen of Cephas, then of the twelve. After that he was seen of above five hundred brethren at once, of whom the greater part remain unto this present, but some are fallen asleep. After that he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time . . . . so we preached, and so ye believed." This is the gospel! an artless simple tale of what befell Jesus. Observe, it is all about Jesus. The only actor, the only sufferer here is God. Man may be a spectator, and, through grace, a witness and a recipient, but the whole tale is about God, and his Christ. God, the Holy Ghost, had traced in the word many of the Father's thoughts about Jesus; and here we have this One anointed of the Father gleaning them all up for Himself, and fulfilling them all. Now, do let us remark how the whole action, from first to last, in the gospel, is God's, and how there is no place assigned to man in it, but that of standing still, and seeing or telling of what God wrought. If we look also a little closely at the text, we shall find the matter dividing itself naturally into four parts; the death, burial, resurrection and manifestation of the Lord. And I think I may justly say here, that the maintaining the proportions of the component parts of truth is not an unimportant matter. To make the ointment used in the sanctuary, not only was the presence of all the appointed ingredients needful, but due attention to the just proportions was requisite likewise. Surely, in like manner, we corrupt the truth, when, knowing all the parts of it, we give a prominence to any one of them beyond or less than that which the. Holy Ghost in the word has; and, indeed, I do see truth now-a-days constantly so misused, and rendered of little effect. And is it not so with this very truth? The great stress which is now laid is upon the death of Jesus, so much stress, indeed, as almost to overlook the other three points: but here THE great stress is upon "the manifestation of the blessed Lord after the resurrection." even as throughout the Acts we find the theme of testimony to have been Jesus and the resurrection. So strongly, indeed, does the apostle (Acts 17) seem to have pressed resurrection, that the poor ignorant ones to whom he spake thought that resurrection was a person as well as Jesus, saying (ver. 18), "He seemeth to be a setter forth of strange gods," because he preached to them Jesus and the resurrection. Just so here, the great stress is upon his manifestation; for while his death, burial, and resurrection are each of them mentioned but once, his manifestation is repeated six times over — to Cephas, to the twelve, to five hundred brethren at once, to James, to all the apostles, to me also.

It is a blessed word, "that Christ died for our sins." I need hardly say that this is true only of the Christian; for though Christ bore the sin of the world, he is never spoken of as having died for its sins, the extent of the value of vicarious suffering being limited to the church; but yet to the intelligent Christian, the whole force and value of it is seen to be in the resurrection, for this is the proof of the success of the other. He was delivered on account of our sins, and (when they were all put away), raised on account of our justification; for if Christ be not raised from the dead, your faith is vain, ye are yet in your sins. But Jesus is risen, and we know all our freedom, and liberation, and coming glory, as well as present privilege, to have been brought by Him through the narrow gate of His death, without which — his vicarious substitution — we, through sin, could not have shared in His joy; "for except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit." And this is what the Spirit goes on to show out. (Ver. 12.) "Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead." I have quoted the whole of this context, because it seems most, blessedly to show how everything, as to the Christian, turns upon the Lord's resurrection from the dead. To man it may seem a little thing, for those who lived in times past to deny the resurrection; and a still less thing for those who live in times present, so to overlook it practically, as that orthodox faith does which is current about it, where men believe it rather because the church has laid it down as a thing to be believed, than because found in the word of God; but truly both the one and the other to the sound Christian are very fearful things. Resurrection is the fundamental doctrine of scripture, and involves the questions of God's estimate of Christ, of the personal glory of the Son, and the glory of all those offices, which by resurrection have been manifested as His, in which He is to display God's glory. I would press much the careful study of chapter 15 of the first Epistle to the Corinthians. It is divided into three parts; the first, the statement of the gospel (vers. 1-11); the second, the opening of the paramount importance of the Lord's resurrection; and third (from ver. 21 onward), the fruits, pleasant and blessed, of this resurrection, so presenting us with a most beautiful summary and outline of truth. And this stands upon the surface of it — the whole glory was Christ's in resurrection, that is, in newness of life, after having died for us, his Father's poor church, that we might share the glory with Him, and there in death He rolled off the heavy burden of our sins vicariously borne by Him, and then rose as the firstfruits, the pledge and pattern to us of victory over death and the grave.

4. "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." (2 Cor. 4: 10, 11.)

Two very different things are taught us here, yet the two blessedly united together, and in an order in sweet harmony with the rest of scripture: — The dying of Jesus as the indwelling thought of the believer, and the deliverance of the believer in circumstances always to death for Jesus' sake. Alas! how we forget Jesus dying here, and therefore how strange, oft, does that experience outwardly of the cross, and trial, and deliverance unto death of us always for Jesus' sake seem. Nothing but the memory ever fresh of Jesus' experience while in the world, can make a similar path a matter of course with the believer. But as surely as we are one with Him, one in spirit, and hope, and life, so surely must we have here in the world that which He had. May we then learn to bear about while in the body, the memory of His dying; and thereby learn to count upon being alway delivered unto death ourselves also for His sake.

5. "Whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." (2 Cor. 5: 13-15.)

As in the last context, the memory of the Lord's death was presented as the Christian's power of being willing to be alway delivered unto death for Jesus' sake — so here we have, on the other hand, the connection of the Lord's death with all the believer's conduct — for all his suffering and all his action alike grow up out of the Lord's death.

The passage is evidently a church portion, and should be more correctly read, "if one died for all, then all died;" for "then were all dead" means the church in Him. And observe how sweetly it all flows out — the love of Christ constrains us, ah, this is the secret of our happy obedience — service, not because the things we do are right in themselves, or because the saints around expect us so to act, or only because we know that such things are commanded us; but this blessedly given to us in the intelligence of love to Him who seeks and commands our obedience. His love constrains — a strong yet sweet power of restraint! and how, but by the blessed exercise of our souls in the privilege of reading the connection between the thoughts of His mind, and the love of His heart, as shown in His wondrous work. We thus judge, that if one died for all, then all died. Ah! this is judgment beyond that of mortal man's, for it traces the vital union between Christ and the church; sees them one with Him: sees them reaping, in present blessing, the fruits of the travail of His soul. None but the new mind can broach such judgments — "If he died, all died." But this is not all it can do; it can tell you also its estimate of His object herein, "and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again;" and then, having thus judged, it has told its own simple tale of the reason why it does His will. May it always be thus with us! Surely, such service is perfect freedom.

6. "Paul, an apostle (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead)." (Gal. 1: 1.)

The apostleships of Peter and of Paul had their respective peculiarities and points of difference: Peter received his from the Lord while on earth; Paul his from the Lord in ascended glory. In the opening of this epistle his great desire seems to have been to prove that neither he nor his doctrine were, before God, subject to the work at Jerusalem; but, if anything, upon a higher and more glorious standing, though both entirely of grace. And this he sought to establish, not in pride or self-importance, but as showing the folly of those who having learned Christ from him had turned to Judaism. It could not be said of any of the other apostles, "not of man neither by men, but by Jesus Christ, and God the Father, who raised him from the dead;" for, to say the least, they were apostles before God the Father had raised Jesus Christ from the dead: and the pre-eminence of glory as to Paul's apostleship will be found, by those who read the New Testament carefully, to attach itself also in a peculiar way to our standing, which is not, in any sort in nature, a Jewish one; but, every natural tie of connection with the Jews and with the earth having been broken by the crucifixion of the Lord, He, when raised from the dead by God the Father, has given Himself in resurrection and ascension-glory to the church. And this seems to me the Spirit's object in here introducing the subject of the Lord's death; namely, to show the entire rupture and breaking up of all Jewish and earthly order, and blessing, and authority.

"I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain." (Gal. 2: 21.)

The law was given by Moses; but grace and truth came by Jesus Christ. And the law could not give righteousness; it described health to the sick patient, but gave him neither medicine nor a cure — if it could have done so, there would evidently have been something good in man, and then why need Christ have died? But this was not so; and there could be nothing done for man, no righteousness found for him, but in and by the death of Jesus Christ. Oh, that we might cleave fast to grace, and get our hearts established therein and filled therewith: it is a sad thing even in this present day among the saints, to see how little establishment in grace there is. Believer! let it sink down into thy mind, that every question thou dost entertain, such as, "Am I accepted of God?" (for that is righteousness) goes to

ward frustrating the grace of God, toward making the death of Christ to have been in vain, and therefore must be false. And most clear — it is that if thou hast not acceptance of God (and there is no acceptance now but acceptance in the Beloved), then thou art entirely without any blessing, a lost thing, under judgment. Marvellous have been God's ways! Out of blessing in Eden man cast himself; and now he must either be blessed and loved together with Christ, the Son and Heir of all God's glory, or cursed and damned with Satan, the enemy of God and man. But we are not of those that are cursed, for we have known the grace of God, and seen in Israel's history the entire irremediableness, under the best circumstances, of man; and grace (the grace of God, which, when righteousness could not come by the law, caused Christ to die) is our plea and boast. May our hearts be filled therewith continually.

7. "That ye may know . . . . what is the exceeding greatness of his power to us-ward 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 the heavenly places. . . . and you who were dead in trespasses and sins . . . . hath he raised up together and made sit together in heavenly places in Christ Jesus." (Eph. 1: 18-20; Eph. 2: 1-6.)

The wondrous mystery of the union between Christ and the church is here presented to us, and the blessed truth that when God raised His Son from the dead, the church was raised up together, and made sit together, with Him in heavenly places. The truth here taught is not, as some would have it, that the resurrection of Jesus from the dead is a type of the quickening of the soul from its death in trespasses and sins, but a much more blessed and marvellous display of grace; even that the whole body of the saints were seen by God in Christ Jesus, when He, Jesus, was raised from the dead: just as the rib which God took out of the side of Adam, and wherewith He builded the woman, was seen by God in Adam when Adam laid. him down in sleep. And this blessed truth it is which meets the soul in its weakness; not setting it upon the unhappy question (as such a mis-explanation as I have referred to would) "How far am I quickened?" never honouring God's word and promises at all, by resting the whole matter upon experience of what is to be seen within, but upon rejoicing in God's blessed testimony that we were seen by him in Jesus, when Jesus rose from the dead and sat down at His right hand. And, surely, if we credit this assertion of our God, it must give strength and peace, as showing how completely our blessing is secured; the whole work been finished, and seen to God as finished, now more than 1800 years: for observe if we were raised up together Christ was raised up 1800 years ago, therefore, so we must have been; aye, and made to sit together with Him even then in heavenly places in Christ Jesus. Blessed and wonderful mystery, gracious and glorious privilege! how completely does faith herein meet all the reasonings and cavillings of nature, and how blessedly does it enable us to plead the death of our Lord as the answer to all the strivings and workings of death in us! We were raised up together with Him; we were morally dead, He judicially dead in our place, and when He arose we arose with Him; so likewise does it most blessedly enable us to use Christ in life, as our reservoir of life and blessing. And I would notice that, though men call this the mystic union of Christ and the church, it is a most true and real thing; not merely a union supposed or reckoned to exist by God, yet having, no real being, but contrariwise, a most true, and real, and substantive thing, being in the power and work of God the Holy Ghost, and through that new nature derived from Him in us made known to us.

8. "He humbled himself, and became obedient unto death, even the death of the cross. Wherefore," etc. (Phil. 2: 8, 9.)

There is not, perhaps, a more deeply interesting portion in scripture than this; and, like all the rest of the word and thoughts of God, it has a fulness and unsearchableness about it which are altogether infinite. The outline of the matter it contains is, the presenting as a pattern to the believer, the humiliation of the Lord as His way into the glory which has been conferred upon Him, with this blessed additional thought, that such is that glory to Christ as to involve the fulness of power for all such service to the believer. "Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth: and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure." The first thing which may be noticed, as standing upon the very surface, is that the mind which was acted upon by the Lord, is presented to the believer as that on which he is to act. But then, secondly, we have the range of the Lord's obedience as connected with the church presented to us; and this ought to be noticed. The sphere of His service extended from the throne of the Father, where He was before the world was, down (through death upon the cross for atonement, with all the circumstances of the world, the flesh, and the devil connecting themselves with that death) to that full exercise of supremacy and power which He shall yet exercise over all things in heaven, and in earth, and under the earth. I would notice this particularly, because it is the obedience of the Lord herein which constitutes the church's righteousness; not His obedience simply in fulfilling Adam's duties as set in the garden of Eden, nor simply as a Jew in legal righteousness loving the LORD His God with all His heart, and mind, and soul, and strength, and loving His neighbour as Himself: though, of course, that was true of Him, and formed a part of His obedience, even that which will constitute strict Jewish righteousness, and wherein as wrought by Messiah, the nation shall stand accepted. But the church, though she knows and surely glories in these things, knows much more; for the unction of the Spirit upon her eye has opened it to gee these things afar off, higher and deeper and fuller and broader; even the Son leaving His own rightful place upon the Father's throne, and, through all the tissue and entanglement of things present, so acting as to put each one of them into the place of subjection, and, as it shall be hereafter manifested, subjection to God; so that be it what it may, all things are to the glory of God. I would notice, thirdly, as connected more immediately with the course of thought I am endeavouring to pursue in this paper, the Lord's death. is here presented to us as at once the measure of His obedience, and the procuring cause of His redemption-honours. "He humbled himself [it is said], and became obedient unto death, even the death of the cross." Surely none but He that can measure fully and aright the contrasts between that cross and the throne of God, whence He had come, can tell the extent of the obedience expressed in His bowing to it. True He saw the grace of His Father's heart in it, as the way for the revelation of His own character bringing glory to God in the highest, and in earth peace, good — will toward man; but while His own soul fed on these things, and the glory to Himself and the joy to the church, still the bitterness of the cup was in it, and all for Himself alone. At His proper and alone charge and cost the whole was to be effected — and He became obedient unto death, even the death of the cross. And with Him it was no obedience as of constraint or of expediency; but to obey was all His heart's desire and the very thought of His mind: "I delight to do thy will, O my God; yea, thy law is within my heart." Blessed Lord! how does Thy perfect obedience shame us, yea, cause us to blush before Thee! Was obedience of such beauty in Thy sight, and Thy way in it so perfect and so complete; and shall it stand with us upon such low grounds as it does? Shall our ways in it continue weak, so uncertain? But not only is this obedience to us most humbling, as contrasted with ourselves; it is likewise most consoling and encouraging as connected with its reward from God, and with that which is involved in that reward. "Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." This is the reward — the redemption-glory conferred on Jesus; and surely, as knowing our oneness with Him; that we are one spirit with the Lord — made for His glory — the church of God, which He loved and for which He gave Himself, that He might, in all the fulness of His, glory, present it to Himself a glorious church, not having spot or wrinkle or any such thing, we must rejoice therein with exceeding joy and with great delight. And besides this joy in His reward, which we have as able (because we have the mind of Christ) to rejoice both in God's joy, and so honouring Him, and in His joy in having such a proof of His God and Father's love to share with the church (and He fully knows the joy of that word, in His own soul, "It is more blessed to give than to receive"); beyond this, I say, as well as beyond the blessed security His possessing such glory, with such a heart as He has, gives to us of blessing in ourselves — there is to us this comfort, that God is now acting in the church upon the principle of the glory so conferred on Jesus; and because He is, we have assured to us the full power, of serving the Lord.

"Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure." This, as I have shown elsewhere, is just a showing of the church as the place in which the Lordship of Jesus is now displayed and recognised, in the power of the indwelling of the Holy Ghost — and enables me to say, because I know the counsel of the Lord and stand in it — "As all service is but a recognising of the Lordship of Jesus, for what service to which I am called can there be a deficiency of strength — seeing it is God that worketh in me to will and to do of his own good pleasure!" Alas! how do we come short here. Perhaps our failures are very much from looking at the Lord's death as in itself redemption, instead of His resurrection from death.; for this last it is which is as well the power to faith, as the real security of the blessings of redemption.

9. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." (Phil. 3: 10.)

How impossible is it to the natural mind to understand such passages as this! The most it can know of God, is as the God of nature; now, with this light, it must do one of two things, either recognise that there has been some great event intervening between His creation of the world and its present standing, in which view, attributing all the manifestly existing evil to such an event as the fall really was, it would surely, recognising God's goodness, calculate upon the present exercise of His power in behalf of those that serve and faithfully obey Him, to deliver them from the present evil; or, on the other hand, not adopting, indirectly from scripture, any such view about the fall, it must, gathering its judgment of God from the daily experience of the creation, most sadly misapprehend the real character of God, and suppose Him to take pleasure in the sorrows which sin and Satan brought into the world. Contrasted with both these views, the context before us presents God, in all the grace of His love, giving up His own Son to redeem from under the hand of Satan and the power of the fall, and yet, in His wisdom, so far from granting present deliverance to His servants from sorrow and trial, making it, because part of their association with His Son, a most especial part of His love toward them and proof of His favour for them. Such is the general instruction I should glean from this desire of the Spirit in the apostle to know Jesus, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death — the inseparableness of God's favour and suffering; at the same time it may be well to notice that there is clearly a stress upon "the fellowship of his sufferings" — suffering in itself not necessarily being the fulfilment of the Spirit's desire here expressed. As Peter expresses it, "Rejoice, inasmuch as ye are partakers of Christ's sufferings; . . . . If ye be reproached for the name of Christ, happy are ye; . . . . but let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters. Yet if any suffer as a Christian, let him not be ashamed; but let him, glorify God on this behalf. . . . Wherefore, let them that suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful Creator." There are two classes of sufferings, which may be ours as Christians: 1, Those which come upon us only because we are Christians, as persecution for His name's sake, and for testimony; 2, Those which, though they may be ours in common with the men of this world — the sufferings of fallen humanity — we yet bear for Christ's sake; for instance, a Christian may be subject, in common with others, to a great deal of oppression and tyranny, it may be — the worldling will bear it only just so far as his own advantage makes useful; the Christian will bear it all for Christ's sake — because he can say, "All things are of him who hath reconciled us. unto himself." This differs from the truth taught in Romans 4: 23, in that it presents trial of circumstances — that in Romans the trial of faith as the believer's portion. The passages (2 Cor. 4: 10; 2 Cor. 5: 13) present the same subject, only as connected with "the motives of the mind."

10. "He is the head of the body, the church; who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence." (Col. 1: 18.)

That He should be pre-eminent in all things, was the good pleasure of God; but the church heartily coincides, as having the mind of the Spirit, that so it should be. Having received all things through Him, and knowing Him as her treasury of blessing, to magnify Him is to fill her with delight. Blessed position to find oneself in, blessed in its many points of contrast to the world — blessed point of agreement with the mind and will of God! And surely there never was either death or resurrection comparable to the Lord's; and His resurrection from death was the precursor and mean of the resurrection of all others; well, therefore, may it be said that in it also He had the pre-eminence! I say His resurrection was the precursor and mean of all resurrection, for surely the general resurrection at the last day, as much as the first resurrection of the saints, is owing to and flowing from the incarnation death, and resurrection of Jesus.

11. "And you . . . . hath he reconciled in the body of his flesh through death, to present you holy and unblameable." (Col. 1: 22.)

The apostle is here speaking (or rather the Spirit by the apostle) of the reconciliation of those Colossians who, in a double sense, as heathens, had been reconciled in the body of Christ's flesh through death, that they may be presented holy, and unblameable, and unreproveable in His sight. In mind they had been alienated, and enemies by wicked works, but now had been reconciled in Him. The. first part, their past experience, seems to refer to their state of mind; the second — their blessing in Christ, to the privilege true of them in Christ; the root and means, surely, when known, of a reconciled state of mind in them, yet a very distinct thing from it, though, through grace, ever connected in the believer with it. And oh, what a blessed thing it is, notwithstanding the memory of all the proofs in wicked works of years past, and the sense it may be, by the carnal mind still strong in us, of our natural enmity to, and alienation from, God; yet to know that in Him we are reconciled unto God — presented holy, and unblameable, and unreproveable in His sight.

12. "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him." (Col. 2: 12.)

The Spirit is here arguing the question of the full assurance of understanding, as found in connection with the mystery of God, even of the Father, and of Christ. And He presses this most gracious truth, that in place of the believer morally dead, Christ became judicially dead. And by the same grace, that actual union in the Spirit, whereby, through Christ's death, under judgment, the believer gets free from all charge; the same union, I say, makes him one with Jesus in resurrection and all its blessings. No benefit has the believer from Christ's death without full benefit from His resurrection; blessed truth this, and all security for him in Christ Jesus, and seen by God as his, out of himself, and in spite of all his weakness and infirmity, in the Beloved. The saints in our own day have most sadly separated Jesus and the resurrection, and tried to rest upon His death apart from this resurrection. The early Christians' salutation one to another is said to have been, "The Lord is risen." The Lord is dead, would have been no gospel; for if Christ is not risen, we are yet in our sins; and, be it remarked, that in pressing this we do not set aside, in any way, the Lord's death from the saint's thoughts, but contrariwise establish it, for there can be no resurrection where. there was no death; but the important thing is to see, which can alone be when the two are kept together, what death was to the Lord — a thing most dreadful, as it might be, yet voluntarily undertaken and borne by Him, and which had no power whatsoever over Him, but over which, even when underlying it, He was more than conqueror.

13. "If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances? (Col. 2: 20.)

Following up the same subject of the full assurance of understanding, the apostle here turns from the side of privilege to that of practice therewith connected. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not, taste not, handle not, which all are to perish in the using), after the commandments and doctrines of men? How many poor weak believers are there just in this state! not walking as having their citizen. ship and conversation in heaven, but living down on earth, and in the world, and making their religion to consist very much in self-imposed ordinances, after the commandments and doctrines of the foolish thoughts of themselves or other human minds, and not after scripture. Let such look well to it; such a state is not merely a loss of comfort to themselves, or a state of christian weakness or infirmity; it is a state most inconsistent with the faith they profess; so that Paul could say, "How is this, if ye be dead with Christ?" It goes very close to prove that word of Paul as being true of them, "not holding the Head;" and savours most sadly of anything but grace and truth, show of wisdom it may have in will worship, and in false humility, and in vain neglecting of the body; but before God it is not in any honour, being, after all, to the satisfying of the flesh, and conformity to the world. Dear reader, is it so with thyself? If so, plead simply what Christ has done for thee, and so get thy mind enlightened in the full assurance of understanding, and thou wilt find power to live as one freed, by thy knowledge of thy death and resurrection with Jesus, from all such follies.

14. "To wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come." (1 Thess. 1: 10.)

There is a blessed fulness about the whole of this epistle, as indeed about which of the scriptures is there not? a divine fulness. Yet perhaps to us, in the close of this dispensation, some parts seem more sensibly to address themselves, and among others this in a most peculiar way. For this epistle to the Thessalonians shows how the hope of the glorious appearing of the Lord Jesus, is the power of the church's strength and health, and forasmuch as we are daily learning more and more of the church's weakness, failure, and infirmity, this truth, so strikingly exhibited in this part of the word, becomes in a peculiar way commended to us. It is blessed to see, as elsewhere, how privilege and responsibility hang together. In no other epistles have we such a title of address to the saints used, as, "To the church which is in God the Father, and in the Lord Jesus Christ;" this was doubtless for the meeting of those shrinking feelings of nature, when the coming of the Lord is recognised as near, but the saints' true place before God, both now and then, not also borne in mind: and no one surely can read the epistle, and not be struck with both the character of the service of the Thessalonians, and the powerful exhortations of the apostle. This was the position they held, "serving the living and true God, and waiting for his Son from heaven." Blessed position! oh that the saints in these last days might return to it, at once and fully — you and I, dear reader, among the number. But mark, I pray you, the connection of this with what follows ". . . . . . whom he raised from the dead, even Jesus, which delivered us from the wrath to come." Aye, mark this, for this was the secret of the ability of these Christians to hold the position we admire and covet for ourselves. We cannot serve God unless we know Him as the creditor to whom we owe this debt — He raised Christ for us from the dead; He raised Him and set Him at His own right hand that we might have hope in God; hope that when Christ, who is our life, shall appear, we also shall appear with Him in glory. This enables the soul to count itself, and to act, as a servant of the living and true God; this and this only enables it likewise to wait for His Son from heaven. So that we find the Lord's resurrection from death here presented to us as the power of the church's strength, and health, and service. Had He not died, our sins could not have been borne by Him, yea, and He could not have been raised; and had it not been God that raised Him from the dead, the deep sin of our hearts would not have been met; we could not have served God, nor waited in confidence for Him who is coming forth as God's avenger, if not knowing God to be our sure friend.

15. "The Jews: who both killed the Lord Jesus and their own prophets." (1 Thess. 2: 15.)

The Spirit is here tracing the outline of the experience of those who, knowing themselves to, be of that church (made so of God) which is in God the Father and in the Lord Jesus Christ, are serving the living and true God, and waiting for His Son from heaven. "For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus; for ye also have suffered like things of your own countrymen, even as they of the Jews: who both killed the Lord Jesus and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles, that they may fill up their sins alway: for the wrath is come upon them to the uttermost." Jesus treated by His own like all the prophets — put to death — is then to be the saint's expectation, if, knowing his fellowship with that which is in God the Father and in the Lord Jesus Christ, he really is serving God and waiting for His Son from heaven. I do not say, that because such things befall us not, therefore we are not Christians; but I do say, and with confidence, that the want of preparedness of mind, yea, and expectancy of such things among Christians, does show most painfully how far those things which are outside of God the Father and of the Lord, yea, often opposed to these, how far these things have gotten a wrong place in many of our hearts, even as they have leavened the whole lump of the professing body. And there is this too we may lay to heart, if not ready to be killed for Him, we are not ready to dig daily for Him. This may startle some who think they could give up much for the Lord, only reserving life; but I believe their calculation is in the flesh, and that there is no dying daily save in the Spirit in grace, and that where this is there is both the sense of innate weakness, and also preparedness for all surrender to the Lord. Religion not built upon grace, not based upon Jesus and the resurrection, not sustained by the Holy Ghost and the hope of the Lord's coming, may enable us to do many things, but sooner or later it will break down and show not our want of more religion but want of true religion altogether. This is a hard saying, but so are all those sayings which are the counterparts of the glorious privileges given us in Christ Jesus; and indeed I do not know but one thing that can nerve the soul for this, and that is a most simple yet blessed truth — part of the believer's portion in Christ Jesus; namely, that —

16. "If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." (1 Thess. 4: 14.)

And who that knows the church to be in God the Father and in the Lord Jesus Christ, but must believe that Jesus died and rose again — since the Lord, in whom the church is, bears the form of the Lamb as it had been slain. The saint does and must believe this; but, oh most blessed grace! he cannot do so but by the Spirit, and simply because he does so he knows he has the Spirit, and therefore is one with Jesus: and so most simply and naturally it comes to pass that he can say, "If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." They are one with Him, bound up in one bundle of life with Jesus — no more two, but one; and that which God has joined together let no man put asunder. God has joined them — the church and Jesus. He will not put them asunder. Devils and the world cannot! Oh that we might, in more childlike simplicity, cleave to the portion our God has given to us, and walk worthy of it. A poor pitiful way it is to be one day filled with thoughts of union with Jesus, and therefore of the Father's love and our coming glory; and the next to be filled, through want of watchfulness or a little self-denial, with thoughts of the world and self and sin! May we learn that we are in God the Father and in the Lord Jesus Christ, and that therefore our portion here is to be dying daily; and may we be sustained therein, in patience of hope, knowing that if Jesus died and rose again, even so them which sleep in Jesus will God bring with Him, Amen and amen.

17. "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him." (1 Thess. 5: 9, 10.)

This little word comes in as a very sweet little close to the testimony of the Spirit in this epistle to the subject we are considering. Some might, looking at the last quotation, covet to sleep in Jesus, but, as He goes on to show even in that context, when Jesus does come the sleeping and the waking shall be all together with Him; though as it is ever the way with our gracious Lord to show grace first and foremost to that which is in greatest weakness, "the dead in Christ shall rise first," here He proceeds to show how the matter He is anxious about is one of daily, hourly moment — and He does it by bringing in the gracious yet deep thought of God toward us. He hath not appointed us to wrath, but to obtain salvation by our Lord Jesus; — this would have been most gracious, but how much more the opening to us of His own deep thoughts about the way in which the blessing came to us — "He died for us, that whether we wake or sleep, we should live together with him. Wherefore comfort yourselves together, and edify one another, even as also ye do." It is not simply the saint is to live to God or as Jesus lived, but "live together with him," which is just this, being a channel for that fulness, which is ours in God the Father and in Christ Jesus the Lord, to flow out by. Yea, even more wonderful still, what our reptile thoughts cannot attain to, to live together with Jesus — that the lives, that is, which we live in the body, should be in the power of His life who is seated at the Father's right hand. And thus in the saints, while in the world, is to be seen in their lives the verity and reality of their portion being in God the Father and in the Lord Jesus Christ, for He died for us, that, whether we wake or sleep, we should live together with Him. I would only add that while assuredly this takes in the question of putting off the body before, or remaining in the body until Jesus comes, it goes a great deal farther, even to that morning waking and evening sleeping, the natural extremes in our daily lives of the actings of our bodily service. God grant we may know the power of these things.

Part 4.

1. Death, the terminus of suffering as in the Lord, so to each saint. (2 Tim. 2: 8.)

- 2. Death, the object proposed in the humiliation, was the result of God's grace, and is presented for the church's admiration, as that by which Christ united the two extremes, namely, the divine glory which He saw in God, to be the church's, and the abject thraldom in which she lay under the devil; thereby redeeming the church from under the hand of the devil, destroying his power, and bringing her into the liberty of that divine nature which, in God, He saw to be hers (Heb. 2: 9-14.)

- 3. Death, the especial subject of the Lord's fear. (Heb. 5: 7.)

- 4. The redemption of transgression under the first covenant, and the ratification and confirmation of the second. (Heb. 9: 15, 16.)

- 5. That from which our Lord Jesus, as the great Shepherd of the sheep, was brought by the God of peace, through the blood of the everlasting covenant, as the security to us of all power of obedience. (Heb. 13: 20.)

- 6. That, His victory over which, through the grace  of God, was the begetting of us to a lively hope. (1 Peter 1: 3.)

- 7. That deliverance from which into glory, was God's claim upon the church for her faith and hope to rest in Himself. (1 Peter 1: 21.)

- 8. The death of Christ, God's sentence, and the believer's plea against the sins of the flesh. (1 Peter 3: 18.)

- 9. The Lord in victory over death the strength of the saint amid the wreck of apostasy. (Rev. 1: 5, 18; Rev. 2: 8.)

- 10. The leading thought of heaven and its hosts, and their measure of the worthiness of the Lamb. (Rev. 5: 6, 9, 12.)

- 11. Death, the Lord's title in connection with the book of life, and the exoneration of those who worship not the beast. (Rev. 13: 8.)

1. "Remember that Christ Jesus, of the seed of David, was raised from the dead according to my gospel.", (2 Tim. 2: 8.)

The leading thought of the Spirit's mind in this epistle seems to be the hardships to which the followers of Christ must expect to be subject; see 2 Tim. 1: 8, 12, etc., etc.; 2 Tim. 2: 3; 2 Tim. 3; 2 Tim. 4: 5, etc., accompanied by exhortations to patience therein. The citation is in harmony with this, the stress being, I conceive, laid upon the resurrection being from the dead. And if the Captain of our salvation had to suffer even unto death; if even He, who was of the seed of David, to whom all the promises in connection with Israel's glory belong, could only come at them by being rejected in death; if the blessedness of the gospel, Paul's joy, and Timothy's joy, and the joy of every saint, is the Lord's victory, though slain — surely suffering must be a most integral part of Christian experience. And Paul did suffer trouble, even as an evildoer, unto bonds, though the word of the Lord was not bound. Surely we greatly fail herein. Some few of us see it so far clearly as to be able to talk about it, though not all the saints, for many seem rather to think that ease and comfort here are our proper portion; yet of the few who can see that suffering is our portion here, how few have the loins of the mind girt up so as patiently to abide therein. Yet it is written, "If we suffer, we shall also reign with him." It is blessed to see the cause of our suffering and the rationale of it — the cause, says Paul (ver. 10), "1 endure all things for the elects' sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory," — the rationale of it, "It is a faithful saying, for if we be dead with him, we shall also live with him." And I would just notice, that while, in the context before us, Jesus' passage through death is His way into the possession of the promises of David, and the place of the testimony, death is likewise clearly marked as the extreme bourn, the terminus of suffering. The looking a little carefully at this, and at the blessed rest which to sleep in Jesus is to the believer, might give many a poor, weak, shrinking one, nerve and boldness to endure hardness as the good soldier of Christ; for our sufferings are not like Jesus', nor are ourselves like Him as to our capability of suffering; His sufferings were infinite even as His capability for suffering was infinite; and death came to Him, not simply as by the exhaustion of nature's powers — for then to Him it never could have come at all — but having fully accomplished His Father's will, He bowed His head and gave up the ghost. In nature little suffering drains all our strength, and we sink into blissful sleep through exhaustion and weakness, though not without direct permission of Him, without whom not a. sparrow falleth to the ground; and the greatest suffering the greatest saint can bear is in truth but as nothing when measured aright, that is, when compared with Christ's. It is true our sufferings may seem to us great, and I believe all suffering does so while we are occupied with it; but this is owing to our inability to bear any in ourselves, and to the fact that as the Lord's object in sending suffering is to exercise us in dependence upon and submission to Him, He apportions the measure of strength for the suffering, to the measure of suffering; often, too, giving more sensible support under the greater than under the less afflictions, that we may learn in the little ones the nothingness of our own strength and competency, and in the greater and more trying scenes the grace of His love present with us, and how His strength is made perfect in weakness. Surely His ways are lovely, and gracious, and perfect; may we learn to mark and understand them more; and may this be the abiding thought of each saint, beloved of God, that he has a debt of love and gratitude to pay to God and Jesus, even the life which is left to him. We owe our life, our all, to Jesus, and His love covets earnestly the testimony of love from us; His love, I say, longs to receive from us the pledge and proof of our love to Him, and to see us hold life itself as something due to Him. His love is a jealous love; it cannot, because true love, rest without a return — yea, and that return of love from us is bound up in all the holy associations of the Lord's mind. Where did He learn His love toward us — was it not in His intercourse with the Father? There He saw love to the church; there He learnt to love her. But His jealousy of love to the Father makes Him heedful that there should be reciprocity of love in us — else would the Father's love be dishonoured. Moreover, His own love, though, if we may so say, guided to the church by the counsel of the Father, is a genuine, true, and personal love. I speak of Christ's love; and true love, as I have said, rests not till it sees the response of love awakened. And it has been taught us — how? By the Holy Ghost shedding it abroad in our hearts, a sure and mighty and unfailing way. May we watch against the flesh and the world, and see that body, soul, and spirit are sanctified, wholly set apart for the Lord; and may we, in the sense of His love, and the way in which it was shown through death, be strong and faithful in the purpose of our souls to Him — not loving our lives unto the death. Father! for Jesus' sake, strengthen by thy Spirit the purpose of our souls to suffer all things.

2. "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. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren . . . . Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage." (Heb. 2: 9-14.) We cannot rightly understand the various parts of this context without looking at it as a whole; for it gives us a very beautiful summary or outline of the gracious purpose and work of God in behalf of the church, with the way wherein it has been accomplished. And there is much to he admired in the way in which it is first presented to us — for first of all is presented to us that which does in fact first of all meet our notice in the world, the object above all others worthy of attention, the humiliation of the Son, made a little lower than the angels; but why thus humbled? Why is He (of whom it is written, "Thy throne, O God, is for ever and ever," and again, "Worship him, all ye angels") made lower than the angel? — for the suffering of death. And what is the needs be for that? Was not God's blessedness and felicity perfect in itself? Was it not enough for Him to enjoy that which He had and was? Nature, man's nature, poor fallen nature may have such thoughts as these; but they are far removed from God's thoughts, as well in connection with others as with Himself. As to Himself, He never has been, nor can as God, be contented to rest, as it were, either in Himself or in His own; He lives to display His own glory, and loves to do so; and again, as to others, His creatures, He cannot rest without displaying to them, which can be done alone in works, that blessed character, and grace, and wisdom, and power, and goodness, the knowledge of which is enjoyment and delight to those who, being in dependence upon Him, enter into the understanding of that which He has ministered to them. But while this shows us why He acts (surely the very desire to act in Him is most blessed and gracious, for it is the desire of presenting, ever more and more clearly, that One, whom to glorify and to know is blessedness), the needs be for the humiliation in connection with His action, if for blessing in this world, is found in our sadly fallen state. For man to be met by God, as God, with His glory, would have been destruction. But God meets him as one with Him in the meek and lowly Jesus, the man of sorrow, though God manifested in the flesh. And yet, what avails even this meeting? True, they may thus be able to meet, and the glory of God being veiled awhile, poor man be enabled to stand in His presence, and hear His mind, and goodness; but alienated in heart from God, the very holy anxious care for God and man in Jesus only moves him to displeasure — it condemns him — it shows him what he should be and what he is not. But this was not all that was proposed in the humiliation; this was not even the object in it, but rather death was the object; which, while it teaches us the same blessed zeal in Jesus for God and man, does it in a way to lead us not to turn from the loveliness of His obedience to the loathsomeness of our disobedience, and then in self-condemnation, to hate Him as the standard, but rather to turn from all that is in us to the blessed grace in Him, who in that death put away our sins, and so filling our hearts, with the joy of restored favour to God, and our hands with the spoils of His victory, He leads us captive in His love, rejoicing in Him and in His perfectness of obedience (for in that is our security). and so He makes us willing to condemn ourselves as self-convicted through the light of His love.

But after presenting us with this, the Spirit would lead us into the spring of it; for neither He nor Jesus would have us know the love of Jesus as a thing separate from God; and thus we have it here said, "That he, by the grace of God, should taste death for every man." This is most blessed — most blessed! His tasting death was "of God" — the God we had sinned against, the God we had to meet in judgment — of that God it was that Jesus tasted death for us. Well may it be said to be by grace. Surely it was an unmerited display of goodness — a free gift; for nothing could be seen by God in us (much as there was in Himself) which could have suggested such a thought. By grace I understand a free gift; a gift not merited, not deserved in any way, and that in God which leads Him to make such gifts the spontaneous rising and flowing of His own superabundant goodness; and such it was which in this case led to this mercy. Mercy and grace are not the same thing; for mercy is the overlooking of sin, and the communicating of goodness to what positively deserves wrath and judgment. Grace might be shown I conceive, to an unfallen angel; mercy or the pity of God, toward the rebellious only, to poor fallen man. And the form in which His free gift embodied itself toward us, was that of giving His Son to taste death for every man. But while we most surely have to adore His thoughts toward us herein, the next verse reminds us that He had thoughts about Himself too in the matter, and that in so acting He meant to put the church into the association with Himself in those thoughts concerning Himself in the matter. For we read, it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren; saying [and that too in the midst of glory], I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee."

"It became him" — surely such expressions as this would lead us at once to look at the subjects in connection with which they are used, as presenting, in a peculiar way, the wisdom and grace of God, while they constrain us likewise to recognise the marvellous place the church is set in, as able to have such an appeal made to her. And such expressions are not rare or uncommon. In Luke 15 we have, "It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found." In 1 Corinthians 2: 6, "Howbeit we speak wisdom among them which are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought: but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory." Again (Col. 1: 19), "For it pleased the Father [or, it was pleasing, that is, to Godhead] that in him should all fulness dwell;" and indeed there are many others of similar character which present that which is the expression of the divine mind for the church's admiration, thereby at once teaching her God and His ways, and that her own high calling is to possess the mind of Christ, which alone can enter into the admiration of that which was pleasing to God. And surely it becomes us with holy reverence to endeavour to trace what there was which "became" God in all these things. Now here we have it said, "It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth, and they that are sanctified, are all of one, for which cause he is not ashamed to call them brethren." The church is God's* church, and has been so from before the foundation of the world; in God the Son first saw her, and tracing, in the divine purpose and counsel, both the oneness in divine nature of God that sanctifieth, and the church so sanctified (for her new nature is derived from God as it is written, John 3: 6, "that which is born of the Spirit is spirit;" and 2 Peter 1: 4, "partakers of the divine nature"), and the glory to which she was set apart, He was not ashamed to call them brethren. But the way in which these many sons were to be presented in glory was even then before the foundation of the world, and therefore long before the fall, thus manifested as necessarily involving the captain of their salvation being perfected through sufferings.

*The expression "Church of Christ," though a very common one among men, is not, I believe, often found in scripture. There her common designation is the "church of God."

The humiliation of the Son, as Captain of salvation, was no merely remedial step brought in after the fall — no last resource of the benevolence of God to man, perversely departed from by him as far as possible, merely: these things it was truly; but to us, as able to enter into the deep things of God, it was also far more, even the settled purpose of the divine mind from before the fall and the foundation of the world, for all things are for God; and all things are by God; and so even the mystery of iniquity neither began nor has run its course, save by His permission and for the manifestation of His glory. The setting of the many sons in glory was not to be immediate — the mere expression and opening of an additional proof of His power and Godhead to the many displayed in creation: it was to be by redemption from evil; a presentation of the grace and patience of God in bright contrast with the dark wickedness of His adversary the devil, and of His amazing love in turning the hearts of many of those taken captive by him at his will, and then giving them escape from him. The sons were sons of redemption; and grace was to be the song and burden they should sing. The pit whence these sons were to be brought, and the object connected with their redemption thence (the revelation of salvation) seemed to have the needs be, to have constituted the propriety referred to in its being said, "It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings."

And death — the Lord's death, thus became the wondrous link between the marvellous purpose and grace in God toward the many sons, and the monstrous position of thraldom and sin out of which they were to be redeemed. From the throne of God He stooped down in humiliation and suffering to earth, where He could meet and converse with those there known to Him as brethren; but He stooped lower still, even beneath that which was the burden that kept them bound there, the sense of which ever veiled their hearts in darkness and fear before God — death, the judgment of their sin and guilt: and in this there are these two distinct things, the grace, great and marvellous as it is of his becoming associated with us in our scene and circumstances of misery — "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same . . . . for verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people: for in that he himself hath suffered being tempted, he is able to succour them that are tempted." And again, "We have not an high priest which cannot be touched with the feeling of our infirmities; 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 to help in time of need." These and such like passages show us some of the gracious objects of the incarnation in humiliation as to the brethren.* He would become so associated with them as to learn all their sorrows, Himself the man of sorrows, the prince of grief, that they might have liberty before Him, and He power likewise to be touched with every feeling of infirmity. And the extent of His sorrows thus, and therefore of power of sympathy, is thus marked, Hebrews 5: 7; "Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that be feared; though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him."

*On the passage, "Behold I and the children which God hath given me," I would just remark, that though we often hear people talking about Christ's children — this passage does not so call them, but contrariwise it is part of the apostle's argument that they are Christ's BRETHREN. God's children they were, and God, as their Father, and as His Father, gave and committed them to Him, and so He became their elder brother and guardian. I question whether the heavenly saints are ever spoken of as Christ's children.

The second object referred to has the devil more as its end. "Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage." It is far too common for us to limit the scope of the divine objects to those one or two things in which we can trace our own individual interest; thus in effect making ourselves, and not Jesus, to be the centre of scripture. There are many portions which show us such is not the mind of Christ, presenting to us many varied and different objects accomplished by one and the same action in God. See for instance the parable of the sower, Matthew 13; the object of the testimony of the word of the kingdom is there shown to be not only the salvation of the church, or the manifestation of the true character of the seed in them who receive it into ground prepared; this is but one of the objects effected by the sowing of the good seed; besides this, it makes manifest the character of the birds of the air, that is the devil — and the unprofitable character of the stony ground, that is the flesh — and the injurious character of the thorns, that is the world. So that, while we might only look for that which concerns ourselves, we should see but one point of instruction here, and overlook those others of equal interest to the divine mind in the places, and of pre-eminent moment to us if following the Lord. The connection of the death of the Lord with Satan in like manner is too much overlooked, though the perception of it puts the church's freedom and liberty in a very clear and bright light. Having referred to this once before, when speaking of the blood, I shall here only briefly allude to it. The power of Satan against man was both in itself, and in its effect upon conscience, in the array of the character of God against fallen man, and the position he had taken by, and in the fall. Man was guilty and in rebellion, and against that Satan rejoiced to see the character of God ranged. Yea, and more than this, his power of death was by the just award of God; and upon every man that came into the world he could justly press it, for all had sinned: but when Jesus came, he had no claim or right over Him — against Him personally there was no sentence from God for sin; and when Satan touched Him he had exceeded his commission, and it became a just thing for the very God who had sanctioned his power of death, to sanction it no longer; justice and righteousness, which had been Satan's defence in the infliction of death, now, more loudly, called for vengeance; yea, and he had, like they of old of Gaza, taken captive one whom neither he nor his prison could hold — one that could up in the night and take the city gates upon his shoulders, leading captivity captive, and thus, by death, He destroyed him that had the power of death, that is, the devil, and delivered them who, through fear of death, were all their lifetime subject to bondage. The Lord's death, looked at vicariously, and as a matter between Him, and the Father, and the Spirit in the church, was the freedom of the church; but as looked at personally between God and Satan, it was Satan's death-warrant and sentence. "Now is the prince of this world judged," etc. But the matter stayed not there: the power of the jailer was destroyed, and the work effected, by means of which (as we see in Rev. 19 and Rev. 21) all his power and works shall be shortly crushed, the captives were free; and this same death which broke the jailer's arm and power it is, which delivers from his thraldom, and from the tyranny of fear, those who, all their lifetime, had been subject to bondage through fear of death; for seeing His death substituted for their judgment, death has ceased to be to them what it was, and has rather become the blessed rest of the weary pilgrim in his march through the world: and thus the Lord has gained the church from Satan now, and by His death stopped the power and force of his accusations for ever to them that believe, and fitted them thus to become temples of the Holy Ghost, and to take their place outwardly and in conscious liberty among the sons of God.

3. "Thou art a priest for ever after the order of Melchisedec. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him." (Heb. 5: 7.)

What a contrast between this and the preceding portion! In that the Son, having marked the high calling and nature of the church in His Father's mind, is presented to us as coming down into the midst of her sorrows and captivity, by His own death to destroy. him that had the power of death — that is the devil, and to deliver them who through fear of death were all. their lifetime subject to bondage: here the same blessed One is seen realising in His own person all the sorrow and anguish of the fear of death and, though heard, not delivered from it — "when he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him from death, and was heard in that he feared." Unasked, undesired, he came, in the deep sympathy of His own perfect soul, to remove the fear of death, and that too at His own proper charges, from those that were underlying it. But in this act and deed He had placed, Himself where all that love which was in the Father toward Him, could only act under restraint How wondrous is the love of God to the church, how marvellous the grace of Christ toward her. May we never forget either His love in thus tasting death for us, or the reality of the bitterness of the draught to His soul; and may we ever remember, that He having drank the cup, it remains not for us.

4. "For this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth." (Heb. 9: 15-17.)

It is singular what confusion the translators of our, generally excellent, authorised version have made in some passages by needlessly rendering one and the same Greek word by a variety of English words. Thus the word diatheke, rendered uniformly throughout Hebrews 8 "covenant," is here rendered "testament;" covenant is surely the correct rendering. Probably they felt this in chapter 8, as seeing that to have rendered it testament would have been to make the law not a compact from God, ratified with the symbolic blood of bulls and goats, but (which it evidently is not) a testamentary deposition of the slain beast. Perhaps also in chapter 9, the, verses before us formed their difficulty, and it was one which the more easily passed from the truth of the second covenant, so far at least as it has been applied to the church being a testamentary deposition of the Lord's; though this is not the meaning of the passage.

The passage would read much more simply thus: — "And 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. For where a covenant is, there must also of necessity be the death of the thing covenanted over. For a covenant is of force upon the basis of dead things: otherwise it is of no strength at all while the thing covenanted over is alive. Whereupon, neither the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the covenant which God hath enjoined unto you."

Whereby we get a most simple truth presented to us about the confirmation of the covenant; and the death of the Lord presented us at once the redemption of the transgressions which were under the first covenant, and the ratification of the second covenant. The transgressions under the first covenant would just be the fruits of its imperative demands upon fallen man, in weakness and in rebellion before God; the more "do and live" is pressed upon him, the more will he feel both his own inability to do, and the motions of sin which are by the law: the second covenant acts in blessed contrast to this, as it is written in Hebrews 10: 16: "This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin." And Oh, how wondrously full the value of the Lord's death! — at once the antitype of all the Mosaic and Levitical sacrifices! the redemption of transgressions under that covenant, and the power and virtue of that better compact of pure divine grace, wherein God pours forth out of His own abundant fulness, according to His estimate of the wants and necessities of His poor fallen creatures, and gives all blessings unto them that believe in the name of His Son Jesus Christ our Lord!

5. "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." (Heb. 13: 20, 21.)

These two verses cannot be separated, if we would have the comfort and the instruction our God would teach us by them; for it is the character in which our God is presented in the former, which forms the known security of the church's power for the service presented in the latter. And I would, en passant, notice here, how much those rob themselves and God of, who either separate privilege and precept, or overlook the different titles and names, under which God presents Himself, when seeking to instruct and guide the church. The call to be perfect in every good work to do His will, having that which is well-pleasing in God's sight wrought in us, would be a sorrow-quickening thing if presented to us by itself, for it would be a draining demand upon nature for more than nature contains; but when it comes as a given character in God, wherein He has presented Himself as the worker of all blessing yea, the basis of all blessing in Himself raising the Lord, our Lord Jesus, from the dead, and that, too, in the character of the great Shepherd of the sheep, and through the blood of the everlasting covenant, it comes with joy and blessing, for rich is the cluster of mercies and blessings it brings along with it; and it is impossible to think of them and not to rest in Him who did them, as the doer and effectuator of all the other things which they seem to involve, suggest, and lead into. And thus the precept, instead of being a heavy, heart. breaking burden, becomes a blessed and refreshing consolation, because it throws us afresh off the resources of nature, upon the fulness of the grace and power of God.

6. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time." (1 Peter 1: 3-5.)

Oh, that the saints were brought off their own dark fleshly experiences to rest more simply upon God and His work! "Surely there are comparatively but few who have learnt to tell the beads of mercy which are theirs in Christ; — "begotten again to a lively hope, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time." Is it not a precious string of rich gems? But whose are they? Surely they are the property of every believer! Yet they know it not; but too many of them question and doubt, as though nothing were theirs; and why is this, but because instead of taking what God has done as their portion and security (that is, the experience of faith and the Spirit), they will look for evidences and testimonials inside themselves (which is the experience of unbelief and nature), whereby they never get a firm footing in grace at all. Blessed truth, that the resurrection of Jesus was our begetting again to a lively hope to all these blessings and glories. May the knowledge of this as a thing true, in God eternally true, lead us into perfect freedom, and holy joy and delight. For this will bring our poor dark hearts into the place of light, and peace, and gladness, and enable us to sine, for joy, and to find strength (for the joy of the Lord is His people's strength) to go forth and do His will.

7. "Christ . . . . manifest . . . . for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God." (1 Peter 1: 20, 21.)

In Hebrews 13 we had a passage somewhat similar to this, only there God's conduct in graciously raising Him from the dead for us was the pledge of all power to us for service to God; here the same thing is presented, as showing that in God there is a basis and claim for our faith and hope. God raised Him from the dead, and God gave Him glory, and that for the sake of us who believe: now if this resurrection, as we have seen, is the begetting of us to a lively hope, with all the attendant blessings — what a blessed rest in Himself has God presented for our faith and hope! And surely, nothing but having these in God Himself will suffice. All and everything outside of God is variable and uncertain, but He changes not, and the faith and hope which are in Him cannot fail nor cease. I do think, in our own day, there is very little of faith and hope in God. What with wrong and erroneous views of the work of the Son, such as many have, imagining His work was not the result of, and the expression of, the Father's grace, but something brought in to move the Father; and what with the confounding together of the work of the Son and of the Spirit, and again, the confused notions about faith and the Spirit, it has come to pass that really very few have their faith and hope in God Himself. Reader, is it so with thee? A simple rest upon, and expectation from, God Himself, resulting from the knowledge of what He has proved Himself to be by the marvellous work He has done in raising Christ from the dead for the church, and giving her glory, that our faith and hope might be in God. And surely, this last clause shows that not only has He presented a basis for faith and hope in Himself but moreover, that He lays claim to have them there. Alas, our little faith, our little intelligence of service to One so gracious, so patient, so anxious in love toward us!

8. "It is better . . . . that ye suffer for well doing, than for evil doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit." (1 Peter 3: 17, 18.)

The force and meaning of this, when taken in connection with the few first verses of 1 Peter 4, is very plain, "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves with the same mind: for he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: who shall give account to him that is ready to judge, the quick and the dead." No one, indeed, but one understanding the mystery of the union of Christ and the church can comprehend such things; but to such the argument is weighty and simple; Christ died for you on account and by reason of your flesh, therefore you must count it a thing crucified, and to be crucified with Him. And thus we are reminded here of the gracious way in which our God has given us His sentence against, and full estimate of, our flesh, and that in such a way as to make His sentence necessarily the plea of every one that believes against the sins of the flesh. As connected with the death of the Lord, and the lesson thence to be derived by us, I shall here make no further remark; but as there are two parts of the context which have presented to many great difficulties, I would just make a remark or two, tending perhaps to throw some light upon the subject to many minds, and which seem to me connected with the meaning which, rightly or wrongly, I attach to the passages in question.

The argument, it will be observed, is especially addressed to the Jewish Christians (see the opening and course of the epistle), and at this part, from 1 Peter 3: 18 to 1 Peter 4: 7, turns upon the question of the effect of the knowledge of God's judgment upon a believer. This, to a Gentile mind, would have been comparatively a simple thing, requiring merely the enunciation of it. But to a Jewish mind the case was somewhat different, for it had before it, not only its own state as one that had been subjected to law, but likewise the case of the antediluvian world, concerning which it might raise a question, such as, whether the statement of the principle was so universal as to include them. And this question would arise, not from captiousness necessarily, for he that knows God and His ways aright, knows the uniformity of the principles of His conduct. It is this, as it seems to me, which leads Paul into his argument in Romans 5: 12-14; for he was ever careful, as we should be, to establish in the minds of those with whom he had to do, that God's ways were equal; and so he shows them there, that there having been no standard of right or wrong given to any body of people in the world, until the law came by Moses, did not at all touch the question of God's judgment as to man's real state. Until Moses, there had been no standard given in the world, and no God, present daily, to mark departure from this standard, and to bring it into present judgment for it; and after Moses this had been the case: nevertheless, though in the world there might be this difference, the prevalence of death from Adam to Moses, showed that God's estimate of them all was very much the same — all died.

In the same way Peter here seems to me to anticipate such thoughts arising, and in several of the verses in the context to be labouring to show that the principle he was stating was of universal applicability as to man. I should read and paraphrase it thus, "It is better, if the will of God be so, that ye suffer for well doing, than for evil doing." For Christ also hath once suffered for sins, the just One for the many unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: and then, lest a Jew should say, as it seems to me, — "well, we see the needs-be of such a testimony and estimate to one who has been under the law, but what of those as to whose sin God bore no such testimony in themselves, as He had by the law to us Jews: say, the antediluvians?" Peter adds, and by the which Spirit (the very same whereby Christ was quickened), He went and preached (by Noah) unto the spirits (now) in prison; which formerly were disobedient, when the long suffering of God waited in the days of Noah, etc.

9. "Grace unto you and peace . . . . from Jesus Christ, who is the faithful witness, and the first begotten of the dead . . . . I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death . . . . These things saith the first and the last, which was dead and is alive." (Rev. 1: 5, 18; Rev. 2: 8.)

The book of the Revelation is a very solemn and yet blessed book. It opens to us, in a peculiar way, the dark outline of the churches' departure from God, and gives many fearful details of the trials and difficulties the faithful few will have to meet with; in corresponding contrast most bright and blessed is the aspect in which the blessed Lord presents Himself.

"Grace unto you and peace . . . . from Jesus Christ, who is the faithful witness, and the first begotten of the dead."

The blessed Captain of Salvation having waded through all necessities and trials, and gained the shore, calling to those for whom He stemmed the mighty stream, to mark the place He held and this His present victory over all their very present trials after the full experience of them. And surely this is both blessed and gracious. For landed safely there, and now, care and thought no longer demanded from Him, for Himself and His God, the work being finished which He gave Him to do, His whole care and thought could be for the church; and who so fitted as He to sympathise with her as Himself, just come out of the conflict in which she still is? And the blessedness of this, His position, so held, for the church, shortly afterwards shines out; for when John fell at His feet as one that was dead when he saw Him — this was His gracious way: "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 have the keys of hell and of death."

"If God be for us, who can be against us?" is a blessed word; but how pre-eminently blessed is this presenting of the Lord in His risen glory, just returned from the conflict, as being for the church too. Jesus, manifested as God, with memory fresh as to all the details of the conflict for us, Himself having the mastery of them all, present to give us the same. May God realise the blessed thought to us, that in confidence of His possessing the keys of hades and of death, we may advance with all boldness under the immediate scrutiny of His eye. Strongly confirmatory of the view here taken of the object of the character thus assumed by the Lord, to my own mind at least, is the use of the same character in the address to the church of Smyrna, "These things saith the first and the last, which was dead, and is alive."

Any one that carefully reads the letters to the seven churches, will see that not only are the insignia under which the Lord introduces Himself to them, respectively, different, but that likewise there is an internal harmony in each letter between the insignia adopted — the state of the church, and the promises or warnings given to it. It was, I believe, the peculiarly trying state of things at Smyrna, but the faithfulness of the church thereunder, which led the Lord Jesus, in addressing it, to take the same choice character in which He had introduced Himself to John in the first chapter, in the midst of his embarrassing feebleness, and by which, John, in opening the book, is led by the Spirit to introduce Christ, as sending with Him, which is, and which was, and which is to come, and with the seven spirits that are before His throne, grace and peace to them.

10. "In the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth . . . . Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth . . . . Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

These three passages, in painful contrast to the world's course of thought give us Heaven's estimate of the Lamb as it had been slain. And, first, we have this as connected with the mind of God, and the settled ordered arrangements of the glory of the place.

"In the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a lamb as it had been slain." And not only do we find Him in this place of glory as to the throne of the Lord God Almighty, but even that throne itself sharing in His name, as oft afterwards the throne is called the throne of God and the Lamb. Then, secondly, we have the song of the elders (representatives of the church on earth) in full accordance with the mind of Him, before and around whose throne they are hymning still the death of Jesus: "Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth." And then, thirdly and lastly, the full chorus of those whose minds are in full unison with the mind of heaven; "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four living creatures said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever."

Surely it ought to give us great boldness and liberty, when thinking of the glory that awaits us, and the place prepared for us, amid the many mansions of the Father's house; to see the place those grand and leading truths (which our present necessities and circumstances so press home upon our hearts and minds) hold in the hearts and minds of them that are there. If our sin, and sinfulness, and misery, and failure, make the death of Jesus, and His life from death, our one abiding constant resource, these things are better known, and more appreciated there, whither we go, than here. And, indeed, while from the flesh in us we may be more conscious of being driven to them by pressure of passing circumstances, and the evil in us and around, we must never forget, that the secret of our power to value them at all, is the mind of Christ, which we have from the Spirit; and this is the mind of heaven; so that in principle we, as those there, do rejoice in these things in their intrinsic value, though it may be that, amid much weakness, and infirmity, and failure, we may be more conscious of being driven to them by circumstances than drawn by their intrinsic preciousness.

11. "All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." (Rev. 13: 8.)

When will the end of grace be reached, love divine fathomed, or the value of the death of Jesus be fully, rightly known? Here we have it in a new and fresh light still. The book of life endorsed with His name, as "the Lamb that had been slain," and the connection in which this book is here presented, show us, moreover, that it is in this character that deliverance is found in Him for those who worship not the beast. Blessed Lord, how various is Thy love and glory, how precious the applications and uses to Thy saints of them, by the Spirit in Thy word! How wretched and ruinous the state and condition of those that know them not, amid that world, whence Thy grace has redeemed us to Thyself, that we, knowing our names written in Thy book of life, might be enabled to give ourselves wholly to Thee as Thy worshippers and servants. Amen, and Amen.

Remarks and Notes on John's Writings

Remarks and Notes on John's Writings.

G. V. Wigram.

The Gospel.

There is a connection between the Gospel, and the Epistles, and the Apocalypse — books which God has given to us by means of His servant John — which is of no little interest in these latter days.

It is one and the same truth which is ever prominent in each of these three books; and the peculiarity distinctive to each of them depends upon the point of view in which the said truth is looked at respectively in each.

John was not the one chosen for the communication to us of the heavenly calling, nor of the mystery, nor of the organization of the churches in the wilderness. Such subjects flowed rather from the pen of a Paul. Neither does John present us with the effects of the resurrection of the Lord Jesus upon believers from among Israel, etc., etc., as do Peter and James. John's subject is Eternal Life, or something flowing thence. Yea, that eternal life which was in Jesus is the subject which predominates, and is found everywhere in John's writings, but each class of his works has something by which it is distinguished from the rest; the Gospel as such from both the Epistles and the Apocalypse; and the Epistles as such from both Gospel and Apocalypse; and the Apocalypse as such from the other two. Yet in all of them there is as the governing truth, the eternal life which was in Christ.

In the Gospel, it is the eternal life which was in Christ Jesus, together with the history of the acts and sufferings which were necessarily His, in the time of His humiliation, if He would take the blessed position of being the communicator of eternal life to poor sinners dead in trespasses and sins; but the moment that all this is finished, and that He, raised from the dead, had accomplished that which was to become His liberty and power. to bless withal, He departs. He left the earth to take His seat as Son of Man at the right hand of God in the Majesty of the Highest. The curtain drops upon the scenes of His earthly career and He is lost to the sight of those who are but men upon the earth.

In the Epistles, we have the stream of this eternal life which is seen flowing from Him as its fountain — fountain of living water, placed in the midst of the Throne on High, and which, as it flows, brings into light a heavenly people here below, and fills them, as saints of the living God, during their pilgrim-course through the wilderness.

In the Apocalypse, it is the effects of this eternal life; it is not the life manifested as it had been in the Gospel, in Jesus in humiliation, nor, as in the Epistles, made good by faith to a heavenly people who upon earth are rejected as He was: but the results of these two testimonies. The effects of the eternal life, according to God, both upon those not subjected to it, and as to those who are so whether their place be upon the earth or in heaven. The Lord who had eternal life in Himself is He who first manifested it here below; He did and suffered all that was needed either for the communication of this life on the part of God or for the reception of it on the part of poor sinners. Without that which Christ did and suffered, holiness must have kept closed the way of divine goodness on the one hand, and on the other, the poor sinner never could have been free before God. When all was done, His grace began at Jerusalem . . . rejected there, He gave to His saints as such, a people prepared for the heavenly places — the blessing; and finally, there must be manifested what is the glory of His person, and what the judgment is which God has formed concerning Him. He must reign upon the earth over an earthly people, to whom He will be manifested in the celestial glory which He has given to His heavenly Bride. The final result of the humiliation of the Son will be that every thing that will not humble itself under Him will be judged. For it becomes God to make the light of that eternal life shine forth; it behoves Him to make manifest both upon earth and in heaven what His judgment is of the work and travail of His Son. If the Son of God became Son of Man, He is the resurrection and the life; and, as such, everything connected with man must be presented in the light of His glory, be its character what it may.

The divine glory must be fully manifested; that glory which the eternal life, manifested in Jesus as Son of Man, has vindicated, even in the very moment of His being rejected.

The principle of that which we have in the Apocalypse seems established in that which we find presented in John 5 "For the Father judgeth no man, but hath committed all judgment unto the Son. That all men should honour. the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. . . . For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." So also in Acts 10: 36-42, "The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the judge of quick and dead." Acts 17: 30, 31, "And the times of this ignorance God winked at; but now commandeth all men everywhere to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead."

The same doctrine is found in Phil. 2: 5-11; and it may also be found in comparing 2 Cor. 5: 10, 11 and Eph. 1: 10, and Col. 1: 20.

The Son of God became Son of Man in order to reveal the grace of God to poor sinners. Therefore God gives testimonies to Him upon earth, but the results of such testimonies in grace must be fully made manifest. The churches, the state of the earth as a whole, the state of the Jews, the state of the nations, the power of Satan, accredited by the carnal nature of the men of this world, who have denied God both in His government and in His worship — all, all must be made manifest in its true character by Jesus, and having made it manifest, He will judge it — setting it aside in order to establish the Millennial reign. That Eternal Life of the Word of God, plainly set forth: first, in Jesus, perfectly and according to the claims of God and the state of things upon the earth (as in the Gospel of John); secondly, by means of His Spirit in a feeble people (as in the Epistles); and thirdly, its triumph over all things whatsoever their character (as in the Apocalypse). Such are, I think the governing truth and the distinctive thoughts of the writings of John.

Let us now turn to the Gospel.*

*As the Son came, as sent by the Father, to give His life for sinners, in order that the Holy Spirit, received of Him, might freely act in them — this interesting book (it is the only one of the Gospels in which the glory of the Son of the Father is presented as such) may be looked at in different points of view. We may consider it as the presentation of the grace and moral beauty of the Son, which is doubtless its primary object; or we can trace in it the manifestation of the glory and grace of the Father (John 1: 18; John 14: 9-11); or, taking it in connection with the object of the manifestation of the Father by the Son, that is, redemption, we can consider it as the depository of the Spirit's resources in salvation. Yet we must never forget that, all-important as salvation is, it is not, and it cannot be in itself the chief end of God. Redemption is to the glory of God and to the salvation of those that believe. I notice this three-fold view of the book as explaining the different views taken of it.

It is in a peculiar sense our gospel; for if the saint as such has now a place peculiar to himself — that place is in the heavenly places, the court of Jesus as Son of Man and the Lamb — and the Father's house. Now this gospel presents Him to us as the heavenly man; the second Adam, the link — worthy of all admiration — which, by means of the redemption which is in Him, unites the glory of God Himself, Creator and Upholder of all things with His creatures. But what wonders are found in Him who is this link! We may remark, as indirect testimony that this is our gospel, that if it is found to be mystic by the men of this world, it is always the subject of study (if spiritual) to the poor Christians, to the widow, and the aged, in spite of all the difficulties. Such find it to be good reading.

Section 1. (John 1: 1-18). Gives us the testimony of John the Apostle with regard to the person of Christ Himself, and the mission of John the Baptist. These subjects are looked at and presented according to the light which the Apostle possessed after both the resurrection of the Lord and the accomplishment of the promise of the gift of the Holy Spirit Jesus, the Word, is the Eternal Life which the love of God has given to us for light John Baptist is His precursor.

Section 2. (John 1: 19-28) contains the testimony which John Baptist rendered to the Jews as to himself and Christ: as to himself, he was but a voice in the wilderness; but He whom he announced was infinitely above him.

This took place on the first day of a week. For we find (ver. 29) "on the morrow;" — and (ver. 35) "on the morrow;" and (ver. 43) "on the morrow;" and (John 2: 1) "the third day." "Three days after" forms the week of seven days.

Section 3. (John 1: 29-34). The testimony of John when he saw Jesus — that He is the Lamb of God who takes away the sin of the world (ver. 29), His personal pre-eminence above all, and then that He it is who baptizes with the Holy Ghost — the Son of God. Blessed testimony which the personal presence of the Lord drew forth!

Section 4. (John 1: 35-42) presents the effect upon two of John's disciples, of the testimony that Christ is the Lamb of God; their reception by Jesus with His gracious invitation, "Come and see:" and the reading, by Jesus, of Simon's character and future history in the new name given; rugged and prone to fall in nature; chosen and fitted by grace for a special place in the foundation.

Section 5 (John 1: 43-51). Jesus calls Philip with his sovereign, "Follow me;" receives and reads the heart of Nathanael, and promises to him (who was, in the sight of Jesus, what indeed his name in itself imports, gift of God) participation in His glory.

In Section 6. (John 2: 1-11), the water is changed into wine at the marriage feast in Cana.

Surely, in a book which gives us the history of Jesus, in His character of Son of God, His first appearance in the introductory chapter, and His conduct in this scene at Cana is most worthy of notice. How suited to assure the soul in His presence. Such graciousness, such accessibility were never seen.

Section 7. (John 2: 12-23). Full of zeal for the name of His Father, whose name was dishonoured in His own temple; the Lord purges it and presents His own body as the true temple.

Remark, in these two last sections, the correspondence and the contrasts: they are worthy of notice. The correspondence: Jesus, in both cases, substitutes one thing of a better kind for another which was inferior. The wine replaces the water: His own body the temple. Yet it is in both cases His grace which acts; whether among men in the desert to win them to God, or before God in His eternity, to establish a point of communication between Him and man.

The contrasts: in one case, His amiability as a guest; and in the other, His zeal as the Son, who was the servant of God: in the one case, men receiving Him; in the other, men rejecting Him, etc.

In the first case, the scene is at an assembly in honour of a marriage. Jesus avails Himself of Jewish ordinances — the avowed end of which was purification — but which were empty: He fills them with that for which they were prepared, but then bids draw forth quite another thing — suited for strengthening and rejoicing. This is typical. In the second case, the Jews had turned the court of the Lord's house into a house of trade — an exchange; He empties it, and substitutes for it another thing, perfect and inaccessible to sin. Remark also the difference in His conduct, verses 15 and 16. He drives out the men and beasts; overthrows the tables and money; but bids those that sold doves to take them away. What consideration for the poor imprisoned birds.

Section 8. (John 2: 23, Passover — John 3: 21) shows His knowledge of man. It is He alone who is the way to God, the mean of men's receiving a nature capable of seeing the things of God, and of entering into His kingdom, etc.

It is a solemn truth that if man is to be blessed, he needs a new nature. Prophets had spoken of things for the earth; but the Son of Man, who alone was in heaven, was needed if heavenly things were to be opened. For there are earthly and heavenly things, and glories, and a kingdom on earth as in heaven. It is a solemn word (19-21) that the conduct of a man, in reference to Christ, shows the individual's moral state.

In this portion the Father gives; the Son suffers, and the Spirit acts upon. The only begotten Son of God become Son of Man, slain on the Cross, raised from the dead, and at the right hand of God, is the ground of faith which introduces us into a new life on high. Such is the truth by which the Holy Spirit in His first operation, forms in us the divine nature. And this is the truth here taught If the view be limited to Nicodemus, he is but a poor Pharisee forced into light in this history.

Section 9. (John 3: 22-26). John the Baptist's testimony to Christ. He is the bridegroom — the One who comes from on high, in connection with whom the power of a new nature is found.

Ver. 34, "to him" is not in the Greek, and gives quite another sense. The truth taught us here is nearly the same as that found in 1 Peter 1: 23. It is not that Christ alone has the fulness of the Spirit — which is true — but rather that the Spirit which flows from Him to all them that believe, is a life-giving Spirit; ever attendant upon the testimony fresh from God.

Section 10. (John 4: 1-42). In the case of this poor woman, Jesus displays Himself as the One sent by God to seek true worshippers. He reads the heart of that poor sinner, and reveals himself to her as Messiah and the object of worship. He is thereon recognized by the Samaritans.

In this fourth chapter, we have the sphere and occupation of the life — the need of which, and the mode of communicating which are presented to us in John 3. It is the grace of the Son, the gift of God, He who opens in the heart a well-spring of living water, which springs up unto eternal life in poor sinners, whom the Father desires to have as worshippers in spirit and in truth, which are the truths that form the heart and soul in which there is life. Such are God's thoughts, such are the subjects of the toil of Him who is the anointed of God, the very truths by which the Spirit produced in poor sinners worship in spirit and in truth, and self-sacrificing devotedness. In the case of the poor woman we have a specimen of Christ's conduct as one that was a "fisher of men," and of its effects. In this the Son travails and seeks; the Spirit acts within: the Father wills and draws. As chapter 3 gives us the doctrine of the first great operation of the Spirit on the soul — the fourth gives us the second, viz., that of placing the soul in worship.

Section 11. (John 4: 43-54). Heals at Cana the son of a nobleman without having seen him.

In the first of the circumstances of this chapter, Christ seeks and finds a poor sinner; in the second he is sought and found by the Samaritans; in the third, he is sought and sends healing.

Section 12. (John 5: 1-47). Ver. 1 speaks of a feast, and ver. 9 of the Sabbath. In healing on the sabbath a poor paralytic at Bethesda, he introduces the truth of the Sabbath of God, violated by sin to such an extent that he could find no rest among men, nor his Father either. The Jewish sabbath must yield its place to Him as the true Rest of God.

The grace that was found at this fountain of Bethesda, showed that God could not rest; sin and sickness were there among His people; but if His grace was there to heal the sick, it was so according to His providence and Jewish ordinances, which could not possibly present all that was in Him. From time to time there was healing for any one who had force enough to get first into the pool. But in Jesus is found all the fulness of God and the Father for ever; and it is always there, and for the weakest of the weak. Virtue came out of Him to heal the poor man who had no strength; but his object was to arrest sin in the poor man rather than merely to deliver him for a moment from bodily sickness. (Ver. 14.) Christ has a right to present Himself as He who can be, and is, the Sabbath, or Rest of God and of poor sinners saved by His grace.

Ver. 31-47. The deeds wrought, and the words spoken are the Father's testimony to Christ. Not to receive that testimony is, in the end, to be condemned by Moses.

The connection which exists between worship (as in John 4), and rest, or the sabbath (in John 5) is of much interest.

In ver. 24, eternal life enters into the question of the sabbath. How blessed is it that God in the presence of such a state of things as then existed, would not take His rest. As to outward things, Jerusalem was full of sickness (ver 1-9); morally all was worse — for the Jews were condemning Christ (ver. 10-20); physically and morally there was a judgment to come (ver. 22). It is His goodness which hinders His being at rest in the presence of the affliction of His people. And what was the answer to the gracious word in ver. 8, "Take up thy bed and walk?" In substance it was this, 'Disturb our rest in sin, and we will condemn thee.'

Ver. 19 is worthy of much notice. The force of it is this: "Instead of making myself equal to God, He reveals Himself to me, and I imitate what I see." Such was the humble answer of the Lord of life. The connection between the healing of the sick (ver. 8), the resurrection (ver. 21), the judgment (ver. 22), and life (ver. 21), is full of instruction. It is, in a sense, in the character of JUDGE that Jesus gives life (ver. 22 and 24). God has committed to His Son all that was needful, in order for Him to establish a true Sabbath. It is He who acts as judge, in resurrection and life, to introduce by His Spirit this unspeakable blessing.

The Sabbath being treated of in John 5 — which was necessary for the worship of John 4 — the question of nourishment comes next. Jesus, the sent One, will give it — as the One whom God has given — nourishment which removes both hunger and thirst, and cherishes a life of communion with Christ and God.

This we find in Section 13. (John 6: 1-14). He satisfies five thousand with five barley loaves and two fishes. The passover was nigh at hand - feast of separation unto God. The hunger was of a company who had followed Jesus.

Section 14. (John 6: 15-21);* In crossing the sea afoot, the Lord overtakes His disciples (the sea being rough); they are immediately at land.

*In figure this may aptly present the manifestation to come of Christ to His people, after His having been on high, and they toiling in vain on the sea, etc.

Section 15. (John 6: 52-71). He now presents Himself to the multitudes as the bread of life. Man ought to labour for the meat which is unto eternal life. This work is of the Father; viz., to believe on Him whom He has sent — This bread of life is the manna,* Himself, in whom is the resurrection and the judgment too — the bread of God, and of communion with God.

*"Manna" means "What is it?" The name was found in the Israelites' wonder, when they saw the food which God had provided. It pointed to Christ as nourishment in the wilderness. Every item connected with the manna is replete with truth about God and His Christ.

Next comes the question of commemorating, in the rest and repose given, the difficulties and dangers of a past wilderness. In spirit and principle we can already do this, having the spirit of promise, and being dead and alive again in Christ. This truth comes naturally after that of the manna.

Section 16. (John 7: 1-53). At the feast of tabernacles, Jesus presents Himself as the source whence should flow, by means of Him, rivers of living water. This spake He of the Spirit.

There seems to be a contrast in this chapter between Israel with its feast (although still in the world, that is in Egypt, morally speaking) and Christ in the desert, and unwilling to associate Himself publicly with a feast which made as if Israel was really in rest; yet, nevertheless, drawn by the desire to testify to the Jews two things; viz., that He it was who was to give water as in the desert, when He got on high, yet to the individual, as such (after his resurrection); and that He was still seeking, as it were, a place where to establish His tabernacle in repose, as Moses also in vain had sought it. The gushing stream in the wilderness, and the feast in the land, were closely linked together; and both told the same tale as to the God of Israel.

Christ, the Sent One of God, calls men during His lingering in the desert. He opens, in those that believe, fountains which give forth living streams — the Spirit; nor will these rivers cease, till, in the land, water can be drawn from the wellspring, and poured forth before the Lord.

Ver. 7. The world is your place — I seek one (34, 35, and 36).

Ver. 8. My time; query for the feast of tabernacles.

Ver. 16. He is the Sent One (29).

Ver. 21 turns upon the substance of John 5. Their state without a Sabbath.

Ver. 28. He reads aloud their thoughts.

Ver. 37, 38. It is for the desert that Christ pours forth water from His fountain; but the rivers thus given lead in hope to the time when, the wilderness being past, the tabernacle of God shall be our place of joy, and we shall commemorate in the land the faithfulness of redeeming love, made good to us all through our wilderness course. Blessed is this grace; and yet more blessed is the Blesser.

Section 17. (John 8: 1-11). The woman taken in adultery. How adorable is the Lord in the bright light and divine freedom which His conduct here evinced; and darker in understanding, and more essentially slaves of Satan, than even the poor woman taken in the very fact of adultery, were those who could use such a thing, in such a place, and at such a time, in the hope to ensnare Him. But they knew Him not; they knew not themselves either. They unwittingly brought their own darkness into the light, and found themselves convicted by their own consciences — self-condemned. The instruction in the temple (from ver. 12-59), is as to light and liberty. In ver. 12, the light of life (as exemplified 1-11); and ver. 32, freedom of the truth (compare ver. 30, 33, 44, 46). As the Sent One of God (ver. 29), Jesus presents the eternal life, which is of God, in such a manner as the Spirit needs to use it, in order to make it effectual for the poor sinner.

Next comes an illustration of all that which has preceded (John 7 excepted, perhaps); a reply to the opposers, and an explanation of their conduct being added (see John 9: 1 - 10: 21).

Section 18. (John 9). We have here sight rendered to a blind man, his consequent excommunication from the synagogue, and his reception by Jesus; and after that (in John 10), the parable of the sheepfold.

For myself, I do not doubt but that the details of the healing were typical. That which was found in Jesus (it was intimately connected in nature with the word of His mouth, and necessary for His own nourishment), mixed with that which is of the earth, applied by the Son of man to the sightless eye of a poor sinner, gave to him his sight after he had recognised Siloë (Siloam — Sent). Compare also John 8: 52, Son of God.

The account of the entrance of light which is given to us here (ver. 9 and 10), is highly interesting, as also the fact of that day being a Sabbath (ver. 14). The effects of light, and the man's conduct, are also worthy of all notice (ver. g). First, he speaks of Jesus as "that man" (ver. 11), and as a worker of miracles; then as a prophet (ver. 17); (ver. 27) as one who might have disciples; as a man of God (ver. 33);, and lastly (ver. 35 and 36), as the Son of God; as Lord and God.

But a lost one, who has been found of Christ, has special privileges belonging to him as one that has been found; for He that has found the lost one has connections of His own, and His heart makes all that He has, or is, to be shared by those that are His — protection from the adversary and blessing in the truth. This is seen in John 10.

The similitude of the sheep-fold (ver. 1-5), as well as the development of it (ver. 6-18), which treats of the good shepherd, the hireling, the sheep, etc., is addressed, not only to His own disciples, and to the poor man that had recovered his sight, but to the Pharisees (John 9: 40). If this is lost sight of, much necessarily escapes us. I have had the thought that the law, in its description of man, not only challenged and condemned all that were under it, but also pointed out Him that was to come — the prophet of whom Moses spake, as the one that was to be heard. If it be so, the meaning of the thief (ver. 1), the shepherd (ver. 2), the porter (ver. 3), is evident He knows His own, and they know Him, but not a stranger. In ver. 7, the figure is changed, and He becomes the door of the sheep; door of salvation and of feeding for those that are free (ver. 8); all others are robbers. The robber's object, and the shepherd's, are as contrasted as is their conduct. What an astonishing thing is grace! The mutual knowledge of the shepherd and his sheep finds no fit illustration, save that of the Father and the Son (ver. 14 and 15). The heart of the shepherd also knows no reservation in his self-sacrifice, neither can it be divided; he will lay down his life for the sheep, and will put together in one his flock, that there may be one fold* and one shepherd. And again, the Shepherd's conduct finds its origin in the love and gift of the Father (ver. 17 and 18).

* Qy. one flock — mia poimne.

Section 19. (John 10: 22-42). At the feast of the Dedication, at Jerusalem, in winter, the Jews, unwilling to recognise Him in His true character, find Him in the temple, and there ask whether He is the Christ To this the Lord replies, that He had told them, yet that they believed not; adding that His works bore witness, but that they were not His sheep to believe these things; and that His Father, who preserved His sheep, and Himself, were one. This was too much for the Jews: they make a move to stone Him; but He remains to reason with them, and then passes away untouched.

The Lord's patient grace towards His adversaries, and the explanation of their enmity is thus shown. Yet all this connects itself with Him as Saviour of His own.

Section 20. The well-known chapter (John 11) of Lazarus sick, dead, and raised again comes next. It presents us with the grand truth of Christ Himself being the Resurrection and the Life; with the desire of the Jews to kill Him, and with the conduct and words of Caiaphas.

The moment was come for the blessed Lord to show yet more pointedly than ever that He did not act merely according to affections in His own heart;  that the glory of God directed Him always, and that  the Resurrection and the Life in Him were the great  blessings which He had not only to teach but also to  communicate. It is important to see the double testimony which Christ had to render. His God and  Father had a connection with a nation, Israel, according to creation and providence. If Jesus would be a faithful witness, He must identify Himself with this position of Jehovah and Israel. He did so and gave in time blessings which Jehovah had marked as being His to give to Israel. The Lord's goodness brought into open light Israel's state and rebellion, they would not have Him; He was free then to go on to those more important things connected with death and resurrection — heaven, and a people saved from among the Gentiles. The Lord's instruction in this chapter shows the efficacy and the value of these glories (of being the Resurrection and the Life), and although on this occasion, manifested only in the resurrection of one that was dead, and in the giving back to him the same life which he had laid down, — all this is closely linked with the Resurrection and the Life eternal. The miracle produced, on a small scale, that which [the resurrection of Christ, as prince of life did perfectly. The Jews showed themselves and were seen in their true colours, and the Lord's people were separated more than ever unto Him whom the Father had sent to do such things.

That which we read in this chapter marks the end of the first part, and the commencement of the second of the Gospel of John. The beauty and the glory of the Lord Jesus having been manifested in the most perfect way; the Jews* feel repulsed, and His own attracted more than ever, and He Himself prepares for His death. But it is this miracle which, so to speak, places all the parties in the scene.

*The hatred against Christ always was most displayed at Jerusalem. Thus we see they sought to put Him to death (John 5: 16) for violating the Sabbath; and (ver. 18) for having made Himself equal to God. See also John 7: 1, 19, 20, 25, 30. Then they seek also an accusation against Him in the case of the woman taken in adultery (John 8: 6); they take up stones to cast at Him for saying that before Abraham was I am; as also again (John 10: 3 1), for, making Himself equal to God. See also John 11: 8, 16, 50, 53, 57.

Section 21. (John 12: 1-8). The Passover at hand. Mary anoints at a supper the feet of Jesus. What a beautiful expression both of the condescension of Jesus and of the love of His people towards Him is found. at this feast. What a fragrant perfume does the love of Mary give, and yet far more so the remark which the covetous impudence of Judas upon Mary's act draws from the blessed Lord.

Section 22. (John 12: 9-11, and 12-19). The curiosity of the multitude and the hatred of the chiefs, is presented to us in the first of these portions. And in the second, the zeal of a crowd which accompany the Lord in His last entry into Jerusalem — a zeal perhaps without much even human intelligence, but which the Lord accepts (ver. 14, 15), for it was according to what they possessed.

Section 23. (John 12: 20-50). The Greeks desire to see Jesus. The communication to Jesus of this desire is the signal to Him that all is ready for His death. From that moment He begins to speak openly of His death, and of the principles of His called people: as God is the God of Resurrection, there is a needs be of death, if one is united to Him, if one is not of this world, is not a slave of Satan. From verse 38 to 43, we see what, according to the thoughts of God, was at that time the state of the Jews, and from verse 44 to the end of the chapter, we have the last warning which the Lord gave in public.

All the parties are now definitely placed. The chiefs have taken, with much determination, their place of being, if it be possible, the murderers of Jesus; the multitude is divided; there are in it a goodly number who are curious, but others also who are deeply interested in Jesus. The Greeks have made their appearance; — and a people drawn out from among the nations were to replace Israel in testimony and blessing; the Lord has received the testimonies of the love of His own, has explained to them the unity of the principle of His walk and theirs, and has rendered a last testimony to the world: it yet remains for Him to prepare His own people; to explain to them the details of their future position; — their sufferings in this world (John 13); the contrast between this suffering and the glory of their portion on high (John 14) first in Him, whilst they are still in the wilderness, and secondly, when these come to His home, having left the wilderness. He adds certain details connected with the testimony to be rendered here below (John 15); and of the powers of the world to come, which should be given to them (John 16); and the source and security of it all in the love which the Father had toward the Son (John 17). In the scenes given to us in these five chapters, Jesus is apart with His disciples.

Section 24. (John 13). The last supper. Apart with His disciples, Jesus shows them what is their position and their responsibility the one with the other.

The Master washes His disciples' feet: such is the example He set before us all: and He does it as one that came from God and went to God, and as knowing that all things were now consciously in His hands. It is not as a slave but as the Son who serves, of right good will, that He does it. The scene is, so to speak, the Holy family in a tent in the desert. We see Christ pure and perfect as a man, and Judas wicked in nature (in seeking the world, he cast himself into Satan's hands); and Peter, whose self-confidence leaves him exposed to the wiles of Satan in the presence of the evil of the world. The instruction of what should be done is plain enough. To renounce self entirely, and to serve God perfectly according to the needs of His glory among them that are, His, in the desert where we are, is plainly taught: but the power to do this is not shown to us, save in the actions of Christ Himself. The chapter should be read in connection with John 14; for the two are not only strikingly contrasted one with the other, but are united together; and their connection is evident enough: having spoken to Peter at the close of the thirteenth chapter of his weakness, and of the results natural to his confidence in himself, the Lord stops not there, but adds, at the beginning of the fourteenth chapter, the faithfulness of His own love, based as it was upon God, and what its results even to such as Peter.

The wilderness, painful service of humiliation in the family there, perils of false brethren, failure of true brethren — realization of the powers of Satan, the world and the flesh — such are the topics of the thirteenth chapter. The Father's House on high, a hearty welcome there, and the joys of His company who fetches us and introduces us there, where evil cannot come, where no weakness remains in us, for God fills us then — perfect realization in heavenly places above of the blessedness of the unhindered presence and action of Father, Son, and Holy Ghost, in a scene perfectly divine, is the consolation of the fourteenth chapter; and more too, as we shall presently see.

Section 25. (John 14). The love of the Son opens to His people His Father's house. go springs are found there save those in God; no strength but that of the Holy Spirit; no privileges but those which surround Jesus in His own home. It is a house of filial obedience towards God and of love towards Jesus, etc. — (Ver. 1) Christ Himself is to be the object of faith. (Ver. 2.) He acts for His own according to the greatness of that which belongs to God His Father, and according to what His Father is in Himself and towards Him. Of His own accord He loves the Church, and will honour it as being unutterably precious and dear to Him. He is the way, the truth, and the life; in the Father, and the Father in Him; His words and His acts are those of the Father. He wills that His works be fully manifested in His disciples, and that all their desires, expressed in prayer, should be fulfilled. Then (in ver. 15) we have the great principle that love leads to obedience. In ver. 16, the Spirit as Paraclete, Spirit of Truth, unknown to the world, but well known to the disciples of Christ; the world sees Him not; but they, see Him, for His life is theirs. The twentieth verse gives us Christ for us, and ver. 21, Christ in us: a revelation of Himself and of His Father which flows from and depends upon our obedience. These things, announced by Christ to His disciples, are recalled to them by the Spirit (ver. 25). Peace He gives them in a way worthy of Himself (ver. 27); and lastly, the disciples (ver. 28) can sympathise with Christ in His pleasure.

John 15. The Lord being come, He, as the faithful and true Witness, makes manifest the state of Israel before God; and He abides the sole fruit-bearer before God. Yet, united to Him and abiding in Him, He has a people who are responsible to render witness to Him, and are, through Him, capable also of bringing forth good fruit; for, being not of this world, His people have His Spirit. Nevertheless it is always Christ as a Jew who is in question in this chapter, and not Christ as in Heaven. Christ as the basis of all the actions of God upon earth being fully manifested as such, necessarily there can be no blessing apart from union with Himself. The testimony necessarily connects itself with Him; but as to men, they cannot render it unless they are in Him and abide in Him. joy flows where there is obedience and fruit-bearing. It is worthy of notice that the state of discipleship connects itself here not so much with doctrine as with obedience and fruit-bearing (ver. 8); the same is true as to the name of Friends of the Lord (ver. 14); so ver. 15 is an argument for obedience, intelligence in doing and acting rather than a description of the position of knowledge as to doctrine; although the former suppose the latter. As the testimony of a divine government and eternal salvation are both of God, there is naturally a correspondence between the two; and oft what is true in government is true in salvation. In this fifteenth chapter the testimony of disciples, and that too under a peculiar set of circumstances, is the prominent question, and not eternal salvation; though, of course, the two should be united together by and in us, if full blessing is to be ours.

John 16. He being at the right hand of God on high, the presence of the Spirit should be given to His people upon earth, in order that they might have power to render testimony. We may see by the expression in ver. 1 (I have told you these things, etc.) that this sixteenth chapter is but a continuation of the fifteenth. It treats of the means and power of the testimony of which Jesus had spoken in the fifteenth; viz., of the presence of the Comforter with the disciples, who would render a testimony to the Lord for the disciples, and against the world and Satan. It goes beyond the fifteenth chapter, however, as to the character of Christ. It is frequently the case that an occurrence which makes manifest a certain truth, becomes the subject of a testimony rendered by God to His people, and by His people to the world. Admitting then the divine and direct application of ver. 8-11 to worldly persons as such, and to individuals, if it is demanded; yet it seems clear to me that the position of the disciples, and of the world too, relatively to the Spirit which had been given, teaches the same truth, and that with a power and to an extent a great deal more vast and even more important. What took place on the day of Pentecost at Jerusalem seems to me to be of an importance far greater, whether God, or Christ, the Church, or the world be thought of, than any effect produced upon worldly persons as such, or upon any individual as such. Christ out of sight, the descent of the Holy Ghost, and the effect of the teaching by the disciples, consequent thereon, broke the power of Satan in the world and laid the truths of sin, righteousness and judgment home to the very doors of the different parties. I believe this to be very important.*

*The verses in this chapter [ (John 16) in which evidently the disciples hold a place before the world] "Ye see me no more (ver. 10), and "a little while and ye shall not see me" (ver 16) and compare them with what we find in chap. 14: 19, "the world seeth me no more; but ye see me," and (ver. 21) "I will make myself known to him," and (ver. 23) "we will come unto him and make our abode with him." [It is a chapter which speaks to us as being of the adopted family, and of the house of the Father.) In John 15 the disciples are looked at as being in the body and in service upon earth: in John 14 as being in spirit and in communion.

John 17. Communion of Jesus with His Father concerning Himself and His people; not according to what they are in themselves or as connected with the government of God, but according to the counsels and purposes of God; their union with Himself both in the Spirit and by the Truth.

In John 14, we have first, "you in me and I in my Father;" and secondly, "I in you," followed by a commentary (in ver. 21 and 23), "He that loves me will keep my word . . . . I will love him and my Father will love him . . . . I will make myself known to him . . . . . We will come to him and make our abode with him."

That is, first, Christ for us. The means by which God assures to us the salvation is, that, the Church being in Christ, He places Christ (Holy ark of our salvation) in Himself, the Father. Christ our salvation is hidden in God. But, secondly, as to the other side of the question, Christ in us, it is not we who can lay hold of or retain firmly Christ; it is His Spirit which lays hold of us: and then if we walk according to the Spirit we keep His commandments (for the word of Christ must be precious to such), and we do His will; the result of which is that there is a revelation in communion, both of the Son and of the Father. if any one despise the thought of such a revelation to us — may he learn that there is not only the revelation of the truth to us, in the word, but so great, is our weakness and alas! so great is our self-confidence, that we stand in need of a direct action of the Holy Ghost to give efficiency not only to the truth as a whole, but also to the details of truth. The despiser's state is a witness of this truth.

In John 17 we have, first (ver. 21) "I pray . . . that they may be one, as Thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that Thou hast sent me."

It seems to me that character is here in question, — the character which connects itself with the separation which truth gives us.

Second. "And the glory which Thou gavest Me I have given them; that they may be one even as we are one; I in them, and Thou in Me, that they may be made perfect in one." Here, evidently, manifestation is in question, which is yet to come. But as to security, which is a present question, we are hidden in Christ; and Christ is hidden in God: as to manifestation (as we have seen), it is God in Christ, and Christ in the Church, that is God, even the Father, will openly display Himself in Christ; and the Church will be the vessel in which all the glory of Jesus will be displayed. There is evidently, first, the unity in nature (the divine nature communicated, made partakers of the divine nature); second, the manner in which the enjoyment of this is assured to us (the position "we in Christ, and Christ in the Father"); there is also, third, a present and actual responsibility which flows to us thence, and a blessing connected therewith (to treasure up the word and to have the joy of an unhindered action of the Spirit); there is also, fourth, intimately connected with that state, but not exactly the same thing, the character becoming the child of God; and fifthly, there is at the end of all, in hope, the effect of the return of the Lord — divine glory, and the Father's love filling Him to overflowing, and all that overflowing displayed in us.

It may be well to remark, that as to the gift of eternal life to His people, Jesus never prayed for it once; but that He came as the One sent of the Father to communicate it, and that they might have it more abundantly; as to the accomplishing of their salvation, He was straitened, until His baptism was accomplished, and then He asks for Himself the place reserved for Him (John 17: 5), in which their salvation was assured to them. As to the responsibility of His people, He teaches and gives them, for their encouragement, goodly promises (John 14: 21-24); he prays (John 17: 20, 21, and 24), that they may have and maintain such character. As to their glory, He wills that His glory be theirs also, and that they should see Him in His glory.

What a wonderful expression of the graciousness of the affections of Jesus is found in ver. 26. Not only had He left the divine glory on high (Phil. 2) for their sakes; not only had He lived on the earth, fulfilled all righteousness, and was about to die on the Cross for them, but His disciples must needs share with Him the glory His Father had given unto Him, and more than this (for what is glory compared to love), He must needs communicate to them that which was to Himself infinitely precious, the name of the Father. He wills that that good pleasure which the Father had ever had in and expressed towards Him, what had been His peculiar joy, His own consolation in the wilderness: the expression of the whole heart of God, as the Father, and the joy of that heart towards Him in whom was found all moral glory, all the beauty of the character of the Father — that this should be opened to them and made to dwell in them.*

*"Name," in the language of the Bible, is equivalent to the traits by which any one or any object is known. Ex. 34 shows this as to the Lord: in order to proclaim His "name," He proclaimed the traits and characteristics by which He made Himself known. And what are the essential qualities which are found in God, considered as "the Father?" What are His traits as such? We see, in the history which the Bible gives its, what attaches to God as the God of Providence; and we may see in creation what attaches to Him as Creator (Gen. 1 and Rom. 1). But it is the Son, in His life here below, in whom alone we can read what are the essential qualities, the traits which are found in the character of the Father.

That which most strikes me in this seventeenth chapter, is the tranquility and the self-possession of the soul of the Lord. He had just come out of all sorts of difficulties; His life had, up to that moment, been a life of suffering at the hand of the Jews; of Satan, even alas! but too often of His disciples: but we see here in the secret of the presence of the Father, after those sufferings there, and before entering upon worse (for He had to pass through sufferings which were infinitely greater, in that He was to be the bearer of sin in the presence of God). And what perfect tranquility, what calm repose, what collectedness of spirit. Without a question we can see in all this the Majesty of His person; but ought we not also to see in it the effects of a will fully subject to the will of God? There is, in truth, nothing which increases suffering, nothing which hinders calmness of soul more than that will of self which unfolds itself in us when we walk in a way of our own — in disobedience.*

*The fulness of this chapter is eternal; for it is not only the word of God, but it is, if that be possible, more full still, as being that which passed between Christ and His Father. A few points may be noticed further, in detail. Ver. 4 is the work of the testimony as man and Jew upon earth, and hardly comprehends His death unless He speaks anticipatively. Ver. 5, as ver. 1, is rather the Father than God. Ver. 6, a people given to Him from the world, i.e., from the earth — a heavenly people. Neither Israel nor the Gentiles are in question as such, but a heavenly people; and it is by the name of the Father that they who had ever belonged to God, but whom He had given to the Son, are saved. His word is precious to them, comp. Isaiah 8. It is (ver. 7) theirs to recognize that all that they had seen in Jesus is of the Father, even as the Father had sent Jesus. "A thing preserved because in it was the seed" had been (ver. 9) the principle upon which God had preserved Israel. But we see, in John 15, another idea altogether: viz., that, the seed being come, the only question which could be entertained was this, "What is that which directly attaches to Him." In ver. 9, Christ acts according to the thoughts of God. If Israel will none of Him, there remains to Him. but the world, which is promised to Him, and saints for heaven; and it is in harmony with the counsels of God, that He asked for that which God had prepared for Him during the time of His rejection by Israel, to wit, the preparation of saints for heaven.

Section 26. Every thing here below now is seen in the light.

1. Judas (John 18: 1-11). The betrayal by Judas. We see here the reverse of that presented to us in John 13. There, it is Jesus, the door closed, showing His humble devotedness to His own in washing their feet, and in preparing them for what was to come. Here, on the contrary, it is (not as there, the Son of Man, pure and perfect as to His flesh, which was fully subject to the Holy Spirit, but) the carnal nature of Judas, under the influence of Satan, and the world at his heels. But, what dignity in Jesus, what presence of mind, what courage, and what wisdom: and, alas! we must add, if truth is to be spoken, what folly and weakness in Peter. His zeal introduces an element which deranges all, and which exposes him to a reprimand, and gives occasion and excuse to the men to take Jesus. So far as was possible for him it was Peter, who, as a matter of fact, destroyed the effect which the majesty of Christ had upon His enemies. On the other hand (what will not gracious obedience to God and love to man do?), Christ avails Himself of the effect of this rashness of Peter, in order to show the freshness and the presence of all the grace of God in Himself.

2. The priests and the chief priests are fully displayed (ver. 12-24) and their bitter hatred against Jesus; — as also poor Peter. We see here the real weight and value of respectable religion; and it was under the roof of the chief priest that the fall of Peter occurred (John 18: 10-27). It is worthy of remark that it was the ear of a servant of the high priest that Peter cut off; it was another servant (relation of him whose ear was cut off) who said to Peter (ver. 25, 26) "Did I not see thee with Him in the garden?" Was there not somewhat akin in the sin of the high priest and Peter? A zeal without knowledge, acting according to the flesh and the world, was the ruin of the high priest; Peter's principles of conduct were not for the moment better.

3. Pontius Pilate — as representative of the Roman Emperor (John 18: 28 — John 19: 16). It is interesting to notice the effects of the various lines of conduct which are given to us here. (1.) Jesus recognized in His course, and that fully, God, and God as the God of resurrection. In the presence of God there is no place for human energy, nor for our plans and objects. No strength can abide in the presence of God save His own; no plan except His own be honoured. His glory, and His alone, necessarily, must be the sole object which is accredited. But the name of the God of resurrection adds yet another truth, viz., that all that which attaches to God (as His strength, plan, objects), all, I say, is united to a condescending humiliation on His part, as of Him who raises up from the grave and from death — but, without sin there had been no death. What we see in Jesus is a conduct guided by a perfect intelligence. He knew right well what the will of the Father was — that by His death, first, the veil which had curtained in all the character of God should be rent, in order that the glory of mercy and compassion and grace might be made known; and secondly, in order that the sinner might find his liberty and forgiveness in the blood of the just One slain for the unjust, and be able by faith to stand in the presence of God. He was content: all that He had to do was to manifest the obedience of a perfect submission; He leaves then all in the hands of God, and lets all take its course. He yields Himself absolutely to the hand and will of the Father, and manifested strength in perfection — the strength of submission to all the ways, plans, and objects of God. And what did He gain? Surely His reaping is according to His sowing. Leaving the glory divine on high, and being satisfied to be put to death, the death of the cross — therefore, God has highly exalted Him, and given Him a name above every name (Phil. 2). We must needs comprehend what is, for vastness, incomprehensible, if we will comprehend what Christ gained. For the good pleasure of His God and Father — His joy in Him in this pleasure — His position of power, and all that connects itself therewith — judgment and salvation are found in the train of this humiliation; and what, to such a One as He, is the satisfaction of being the Vindicator, Revealer, and Protector of the name and honour of Him whom He loved; what the satisfaction in redemption and salvation. God was in all His thoughts — and that was the explanation of His self-possession.

(2.) In Judas we see what is the effect when the flesh nourishes itself with the world in the presence of the light: all tended to the casting of him into the hands of Satan. Making haste to be rich by iniquitous means, while his outward position had the pretension of having left all to follow his Master, he could not be content with the purse of the Master, but he set Him at a price and lost all, and himself too, by his own mad folly. What is the flesh? It is not the body; Christ had that, but he had not flesh, in the evil sense in which we find it used in the epistles. The flesh, according to Gen. 3, is our own will, when allowed, in our own energy, to seek, in circumstances, our own pleasure apart from God. Its tendency is always to our own glory, and never can recognize either God, or the God of resurrection. And what did Judas gain either in this world or in that which is to come? Satan is a murderer as well as a liar, and Judas found him to be so.

(3.) The chief priests: their blindness, the use they make of a prophecy of God, to put Jesus to death, etc., all shows us, but too plainly, what the religion of the world is. The world is, in principle, presented to us in Gen. 4. Found upon earth a rebel against God and his religion, and a murderer and a liar, Cain is driven from before God. He asks for protection from God, and he is heard in his request; but he goes forth from that presence and establishes a system or set of circumstances in the which he can be at ease, without the presence of God. And if God proposed to Moses a religion for Israel of elements of this world, He knew what the result would be, that His people would take part against Him as they did, most fully, in slaying the Lord. The fear lest the Romans should come and destroy them, was the avowed reason for putting Jesus to death: in their blindness — for it was, in point of fact, that death which caused the destruction of Jerusalem; but if man looks for and seeks his own glory, he forgets God, and will lose himself in secondary circumstances.

(4.) Pilate, representative of Caesar, should have been just; but the pleasure of the people, and a regard for his own reputation as a friend of Caesar, led this wavering, double-minded man. to put to death the Man whom he avowed to be innocent, and whom he feared as King, and as the Son of God. The Jews having renounced every king but Caesar, he who was their king (for Pilate was but a lieutenant), condemned the Messiah to death; and thus also the power of the dynasty of the Gentiles, as found in Daniel, avowed itself to be against God.

(5.) Poor Peter! He had sowed and reaped; but the centre of the whole scene was Jesus; and if God permitted Peter to go to the end of his folly, He yet had grace in view for him at the end. He wills that we be not only the objects of His grace, but that grace be always our object, portion, and joy. Peter is left to manifest himself, in order that he may know that all is of grace, and what the presence of God — of God as the God of resurrection — means and involves; and thus he, Peter, was prepared for the work which God had to do by him. To be a witness of God against Israel — that they had denied and rejected the Prince of Life, was impossible for such an one as Peter before his fall. He counted upon his own strength, he had plans and objects of his own; his strength was not as that of his Master, and it must become so. Peter is sifted; but is saved and restored by the hand of Jesus, and by that hand placed anew in service; able now to serve and to fulfil his mission without elation; with zeal, but with bowels of mercies and in humility. The sin of the whole scene is so nicely divided among those of the temple, Judas, Pilate, etc., etc., that it is probable enough none of them took it to himself, but that each, like Pilate, thought himself clean, and cast off the burden of the guilt upon others.

(6.) The Jews and the soldiers united with the enemies of Christ. The Jews, John 18: 39, 40; the soldiers, John 19: 1-3, 23, 24. And thus, head and tail, root and branch, all stood in direct opposition to God. It was but once that men had God Himself as Man upon earth. Man availed himself of the occasion to show out himself, and what he was and is.

Section 27. (John 19: 17-30). Crucifixion. The whole account of this, the most wondrous fact that ever occurred upon earth, is given in fourteen verses, and almost without details, as without comment. Is it not incontestably evident, that the object was not to set in movement the human feelings of the heart, but rather to present us with that truth, faith in which is salvation. That which saves me, is not the inward movements and sensations in reference to Christ, His beauty, blessedness and sufferings, but a perception, by faith, of what are God's thoughts with regard to those sufferings, and a complete submission to that which the Word of God teaches as to the value of those sufferings. Crucified between two thieves, but distinguished by a superscription (as King of the Jews); His apparel divided, and the lot cast on one part of it by the soldiers who crucified Him; Christ's supreme goodness in giving to His mother another son, whom He had Himself trained, as His substitute to her-ward; His attention turned to the Word, that nothing might be left unaccomplished; His cry, "It is finished!" such are the details which preceded His bowing the head, and giving up the ghost.

Section 28. (John 19: 31). His burial. The rock, in the midst of the stream, hinders the waters from pursuing their downward course, and produces, by its opposition to the current, both agitation and noise: but the moment it is, as an obstacle, removed, and has disappeared, the waters resume their course. Thus was it that the death of Jesus yielded to His enemies for a moment an ungodly tranquility in Jerusalem.

There is another thing to remark (as in Joseph and Nicodemus), viz., that personal love to Christ is not enough to put us in the position of discipleship, if we will retain our place in the world and the things of the world. Their hearts were not without a testimony for Jesus, nor without affection; but the world was theirs, and perchance it was the fear of the world, fear caused by their conscious possession of, and pleasure in, wealth and honour, which hindered the one and the other from breaking with the world. When the world's hatred against Christ was satisfied, both dared to avow their attachment as disciples to a Master who was dead; and they avowed it in a costly manner according to the world. How easily our hearts are deceived! On the other hand, how gracious of God to have allowed them this privilege — to have reserved for them the only service they were prepared to give. The attention of God to the preservation and care of the bodies of those that are His, is quite remarkable; as may be seen here, and in the cases of Joseph, of Moses, and in the doctrine of job, and also of Paul.

Section 29. (John 20). The resurrection and manifestation to His people, etc.

This chapter divides into four parts. 1. The discovery to the disciples of the resurrection (1-10). 2. The appearance of the risen Lord to Mary (11-18). 3. The Lord's appearance the same evening among the disciples, when the doors were shut (19-23). 4. His appearance one week later, when Thomas was present.

1. If the heart be right with God, Christ, alive or dead is the centre and end of all our thoughts. The retired, yet patient firmness of the female character found its place, through grace, both at the cross and in the resurrection of Jesus; and that place a most honourable one. Testimony in public is not theirs, nor the responsibility before man of arrangement and service; but the women have their place, their service, their responsibility; and if hidden, yet is it one of the heart's affections, and much connected with serving the person of the Lord and His disciples. Mary was first at the sepulchre; the disciples learned first of her their supposed loss of the body of the Lord. Alarmed by the intelligence, John and Peter haste to the grave; but John is there first, yet to Peter the first entrance is given. How blessedly does the sovereignty of grace distribute in these things among the disciples its privileges. They return, but not so Mary; for,

2. Her heart was all absorbed in her Lord, who, dead or alive, was her Lord — and not another. Her affection, blind as it was, meets its reward; and after conversing unknowingly with her Lord (yet what was His joy in His servant's love the meanwhile?), He reveals Himself to her.

I explain verse 17 by Lev. 23: 9-22; viz., that as the corn was not to be eaten till an offering had been presented to the Lord, so Christ would not be His people's in possession, ere He had presented Himself before, God and His Father in heaven; so that His zeal that God might have the first fruits, and that all the blessings of His people might be known — to flow from God, might be fully shown. And if the least blessing which we have derives its chief sweetness to the Christian from being the gift of God, sure it is that the greatest also, even that of a risen Lord, is not perfect apart from His Heavenly Father's name and love.

3. The Lord's appearance, on the first day of the week, Thomas absent, He hails them with, "Peace be unto you!" calls their attention to His person (verse 20), and then again repeats, "Peace be unto you!" ere He speaks of their mission, or breathes upon them, that they may receive the Spirit and the power of office.

4. Thomas's absence (and alas! avowed unbelief at the declaration, made to him by the disciples, of the Lord's appearance to them) gives occasion to another appearance of the Lord, in the which He restores Thomas, as an individual, in soul (type perhaps of the Jews in the latter day), and adds the remarkable verse. "Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed."

After this, with a remark of John's upon the number of miracles of the Lord, and the purport of the record, the book closes.

For John 21 seems rather an appendix than an integral part of the book itself — most precious though it be. It begins with "After that" (the meta tauta of John, so often found in the Apocalypse also), and contains the Lord's placing both of Peter and of John for their respective courses, after His resurrection, and then closes. Peter, it appears, had announced his purpose to go a fishing, to which the rest made themselves a party: the night's toil was in vain; but Jesus in the morning was on the shore to ask had they aught to eat; their "No," leads Him to bid them cast on the right side. They obey; and the immense draught leads John to say to Peter, "It is the Lord:" Peter casts his garment on him and himself into the sea, while the rest come to land to him. Coals, and fish, and bread are there all ready for them. Jesus, however, bids them fetch fish, and they dine on bread and fish.* After this, the Lord (about to place him in service) challenges Peter as to his love three times, and puts upon him each time the feeding of the flock. Peter's last answer is remarkable, "Thou knowest all things, Thou knowest that I love Thee." His conscience was now awake, and instead of boasting of his measure of love to Christ, with his failure in view on the one hand, but with the consciousness that Christ had poured love into his heart, which He could not forget nor overlook, though Peter might be inconsistent, he takes his stand. The Lord promises him not only another opportunity of laying down his life for Him, but that divine power and grace should carry him through the trial, in spite of the shrinking of the flesh. Peter then asks as to John's future course, and gets a rebuke, with the answer which was enigmatic, and, I doubt not, a mystery. The whole then closes with the wondrous words of verse 25: "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen."

*The joy and refreshment, in that day to come, will be in what Christ has provided both of Himself alone, and by means of His disciples.

Ere proceeding to the Epistles, I will give a brief summary of what we have seen. 1. The fulness of the Lord's person, as described by John (Apostle). 2. The preparation before Israel (man on earth) by John's (Baptist's) testimony, first to the Jews, and then more fully when he sees the Lord, as the Lamb, Sin-bearer and Life-giver. After that comes Jesus Himself, in His gracious conduct and welcome of the two disciples; in His wisdom and grace and liberality with Peter, Philip, and Nathanael; next His fellowship with man at the marriage feast, and His zeal for the Lord in the temple, Himself its substitute; then with Nicodemus, His doctrine of what it is in Him which is presented to faith, that a man may have life; with the blessed testimony of John following; next (John 4) of worship as the occupation of the life given in John 3; in John 5. He avails Himself of the visible want of rest to man, to introduce Himself, the True Sabbath; the Sabbath is followed by the showing how, in Him, there is that which satisfies hunger and thirst (John 6). Hope, its refreshing power leading into glory (John 7). Light and liberty (John 8). An outline of His conduct and its effects on faith and unbelief (John 9 and John 10). Death and resurrection (John 11). Then His discriminating love between Mary's love of Himself and that of Judas; the Hosannahs of the people, the desire of the Greeks to see Him (John 12). At the last supper (John 13) He pictures to the disciples the desert as (John 14) the Father's house; Himself the root of fruitfulness and testimony (John 15) and (John 16) its power. His communion with the Father (John 17). Betrayal with the consequent manifestation of all on earth in its true colours (John 18); then His crucifixion and burial. His resurrection, and reappearances to His disciples; and His setting them in blessing, and restoring and replacing what needed it. But all this previous to the descent of the Holy Ghost, and, therefore, to the proper position of being witnesses of the resurrection upon earth. For they were not as yet channels in which, and through which, the eternal life He had to give was deposited and flowed. This was not, could not, according to Divine counsel and wisdom, be before He had taken His place at the right hand of the Father.

The Epistles.

His life here below, His, humiliation, perfect life, and expiatory death and resurrection having taken place, the Lord Jesus tarried a while ere quitting the earth to take His place in heaven at the right hand of the Father. All the scenes of the Gospel were in the desert, upon earth. But He being glorified as Son of Man, with the glory which, as Son of God, He had with the Father before the world was, the Holy Spirit descended on the day of Pentecost, in order to form the church, which was to take His place as witness upon earth. And what is her means of giving light and of being sanctified? It is the eternal life which she received at the hand of Jesus at the right hand of God. In the epistles Christ Jesus, in whom is eternal life, is always hidden in God; but His church is ever upon earth, and this life is the subject of the Epistles of John; His life, as a river, whose source is in God, which flows from the Lord Jesus at the right hand of God, and which has a history peculiar to itself. It is very important, seeing that Satan is upon earth, and that he can act upon the flesh, by means of the world, to have instructions direct from God Himself, with regard, not only as elsewhere as to the disorders connected with that life, the sicknesses, weaknesses, etc., to which the children of God, as such who walk not well, are exposed, but also of the experiences, according to the Spirit of God, of that life in itself in them. This it is which we find in the Epistles of John.

1 John.

1. (1 John 1: 1-5.) Testimony rendered to what John and the apostles had seen, yea, handled of the Word of Life, for faith in that is the only means of having communion with the Father and with the Son. Remark here that the light has been given to us once for all, by the Son, in His humiliation; but it is assured to us, in that He is now upon the throne of God, and God has there expressed His thoughts about Christ's course on earth. Am I in the light of that grace? Have I, for myself, that eternal life? Thereupon I have new wants and needs, and God gives me

2. (1 John 1: 6-10.) Instruction with regard to that life, and it in me, when I am in the presence of God; in the hidden place, in spirit there, where the stream which passes through each soul unites it to the Fountain — to Christ in God. Having of His grace, not only in Him, but also by the Spirit in myself, eternal life, I walk, through grace, according to the light, in communion and without guilt, by reason of the blood of Christ (ver. 6, 7); yet, moreover, I have there a painful lesson to learn. For my body being as yet unrenewed, the light reveals to me and makes me conscious of the state of sin in which God found me, and of the sins which are the fruit thereof. Certainly, if I see what I am in myself when I am in the light of such a life as that which Christ led on earth here below, and gave in atonement ere He took the place on high where I see Him, I shall necessarily feel the contrast between what He is and what I am; between myself and that in Him which perfectly fitted Him to be both victim and righteousness; between what I am and He is, whose glory is presented to me in Him. If in the presence of God I rejoice in Christ, I also necessarily am humbled on account of what I myself am. Life is assured to me in Him, in Him who was put to death for my sins, in Him, in whom the glory to which I am predestinated is shown to me; but what a painful contrast between what I am in myself and what He is, what I am in Him! Contrast, greater far than that which exists between our respective circumstances. I see it by faith, and I see it in perfect tranquility of soul, because His glory now, in which my eternal life is secured, and whence it flows, is a glory consequent upon the death He endured by reason of, in order to free me completely from, the guilt of that which I am. Nevertheless, though this experience be humbling, it is healthful.* Such is one point of view. Then we have this life — regarded as seen in the various parts and members of the family in which it is found: each division of the family having something special to it.

*The needs be of such instruction. is but too evident: by the neglect of it, five out of every six of the children of God find themselves discouraged and cast down.

Thus, 3. (1 John 2: 1-11) gives us the marks by which we may recognize the life in another: separation from evil, obedience, and love of the brethren. The old commandment (ver. 7) which had ever existed and been in evidence from the threshold of Eden — lost, downwards, is obedience. For, how can two walk together unless they be agreed. The divine nature never changes; of necessity the poor sinner must yield to God and His ways; but besides this, there is a, new commandment, which attaches more immediately to the holiness of discipleship in Christ, viz., brotherly love (ver. 8). This truth could not hold good before that a risen Christ became the One in whom the saints were presented before God. But the liberty of the children of God being assured in Christ, before God, and being assured in them also (which is true in Him and in you), brotherly love might be proclaimed as a sine qua non of eternal life.

From the 12th verse to the 28th, he considers the divisions of the family according to age and distinctive peculiarities. The sins of every individual member of that holy family are altogether pardoned; but besides this (which is true of Christ); there are blessings according to the Spirit: one may be a babe, a youth, or a father in Christ; for the family is divided thus into three classes. The fathers rest in Him; the youths have overcome the wicked one; in Him the babes have known the Father. Such is the peculiarity of each class according to the Spirit. First, in principle (ver. 13, 14); secondly, in detail (ver. 14-27). It must be noticed that there are two words, different in sense one from the other, both of which. are here rendered "little children." The first is found in verses 1, 12, 28 (tekna) offspring, "children of the family," which all are, who are of it, whatsoever be their age. The other (paidia) infants, babes, is found in verses 13 and 18. The speciality of one that is such is to inform itself in the doctrine of Christ, even as it already has the Unction by which it knows all things; that of the youths is to make application of this doctrine, and in practice to overcome the world, even as they already in Christ have done; that of the fathers, who, by the blessing and knowledge of the babe, and by means of the faithful conduct of youth in Christ, find themselves on the other side of the world and of the flesh, is to rest and abide there.* It is worthy of remark that ver. 13 and 14 add nothing to the truth of the fathers; that he exhorts the youths to act in their circumstances according to the victory they already have in Christ; and having assured the babes that they have need of nothing (ver. 20), "You have received the Unction of the Holy One and know all things," yet, he adds, and that very formally, instructions; yet not as teaching, so much as in brotherly love, recalling things well known. In the 28th verse, the name is generic, "offspring," and not the specific one of "babe."

*The order of grace is to notice the weakest first; that of responsibility leaves the weakest till the last; here it is responsibility; and, therefore, not babes, youths, and fathers, but fathers, youths, and babes, is the order.

But we are in the desert; and it is there, in us, that the experience of that life of which John speaks is made. We have then not only relationship with God and Christ in heaven, and relationships one with the other, and, therefore, as individuals, and according to the Spirit, duties to fulfil, as in setting aside Satan (as the babes by entrance into truth), the world (as the youth), and the flesh (as the fathers); but there is a contrast between the church and the world, where she is — between the family of God and the family of Satan. It is this which follows: —

4. "Every one that doeth righteousness is born of God" (1 John 2: 29). Loved of God, unknown to the world, waiting for the Lord of glory, we have to purify ourselves even as He is pure. We have eternal life in Christ; obedience is the natural fruit thereof: sin is the fruit of a state of condemnation and alienation from God. Obedience to God and love toward the brethren are set in contrast with one's own will and hatred. God and the Devil, and the principles which pertain to the two families of these two, are in question. It may be well, perhaps, to state a truth which each child of God knows to be true, but which is found in the comparison of 1 John 3 and 1 John 1.

When I find myself in the direct presence of God, as in communion with Him, I feel not only that I am eternally pardoned, but that I am also in myself a poor sinner: this is 1 John 1; the three truths of which are the spirit of obedience, the enjoyment of gratuitous pardon, and the perception that there is in us sin. But if we turn to the third chapter, I find myself placed in the presence of the world; that is quite another thing. As the light of the sun at mid-day hides the light of a lamp so effectually that nought indeed but the black wick will be seen, so when we find ourselves in the presence of God, that which is of us will be seen, and the measure of light we give will go for nothing in the presence of the Perfect Light that is there. But place that lamp in a dark night, and it shows all around it, and the contrast between its light and the darkness all round is palpable. Such is the light which makes manifest the darkness of this world. Being in the world, the church can say, not only "We are of the Father of Jesus; and you are of the father of this present evil world:" but also, "We are holy, and we do the will of God our Father; and you are sinners, and you do according to your own will." I admit that it is the divine nature — the divine nature which we have received of Christ — which is our blessing in this third chapter, as it is in the first. But in the first, it is the eternal life which makes us sensible of the true character of that which we were, and of that which we are in ourselves, When we find ourselves in communion with the Father and with His Son Jesus Christ. In the third chapter, it is the eternal life acting in holiness, and showing (not the weakness of the vessel, which humbling lesson is yet a part of our sanctification, but) the strength of the life to accomplish in us (by means of faith and hope, according to the presence of the Holy Ghost) the will of God, which is put in contrast with the works which those do who are not ours all around us. The position of the family of God, the privileges, hopes, light, love in practical exercise, the separation or contrast with the world, by means of faith and the Spirit, is the substance of the third chapter.

In the last verse he speaks of the Spirit: this leads him to another lesson which he had to give, i.e., as to the difference between true religion and that which is false; between that which is of the Spirit of God and that which is of another spirit, not of God, be it of the flesh, or of the world, or of Satan, it matters not. We must studiously keep ourselves from all religion which is not of God and by Christ; for, there is but God and Satan, Heaven and the world, the Spirit and the flesh. And the Spirit, Heaven, Christ, and God are on one side, as the flesh, the world, and Satan are on the other. Union with one link of a chain unites you to the chain itself. We must not then (ver. 1) believe every spirit, but try the spirits, whence they are. The Spirit of God (ver. 2) acts according to the example which Christ has left us; they which are not thus are not of God. He gives, it seems to me, the life of Christ here below as a touch-stone of all the pretensions which we may find of possession of the Spirit; we overcome (ver. 4) them, for they are of the world (ver. 5), and we are of God. Another test is brotherly love, for love is of God (ver. 7, 8); and the death of the Lord Jesus, in order to give us life, is proof thereof (ver. 9, 10), and leads us to love one another (ver. 11); this will be a testimony of the presence of God in us (ver, 12) that we are in Him and that He is in us (ver. 13). It is the Father who sent the Son (ver. 14): to confess Him is to show our fellowship with the Father (ver. 15), is to recognize the love of God (ver. 16) which has placed us in Christ, sheltered from judgment (ver. 17); and this takes away fear (ver. 18), fills our hearts with love toward God (ver. 19), and toward the brethren (ver. 20), which is according to His commandment (ver. 21). Faith in Christ shows that we are the children of God (1 John 5: 1).

The fifth chapter gives us additional tests by which to guard against the wiles of Satan. Love towards the brethren and love towards God and holiness must not be separated. Love to God and obedience are but one. This obedience is not painful (chap. 5: 2, 3), for our nature, as children of God, is above all that is in the world (ver. 4, 5). But we must hold fast the truth, that Christ, in whom we are more than conquerors, is the same who is come by water and by blood; and the Spirit is the witness. Victory over all that is in the world is assured to us; for He, in whom we believe, is come by water and by blood; and it is the Spirit, who is truth, who renders the testimony to us. The testimony which God renders to His Son is more valid and worthy than that of men (ver. 9). He that believes has received it; he that believes it not, makes God a liar as to that which He has testified of His Son (ver. 10), that is to say, that eternal life is the portion of him who has the Son (ver. 11, 12) and such is the object of John's testimony.

And therein there is the assurance of having the open ear of God, and of answers to prayer, where our desires contravene not the government of God (ver. 14-17). He who is born of God, sins not: we are of God, and the world is in the wicked one (ver. 19); but the Son has given to us eternal life (ver. 20); may we keep ourselves from idols!

2 John.

The grand lesson of the second epistle is with regard to the conduct suitable to the faith, in the case of efforts made by a subverter of foundation-truth. Even a female, if she be inside the house, can turn the key against such a one. To be separate, at all costs, from such is the great affair.

3 John.

The third epistle, on the other hand, guards us in another point. If every one, without reference to others, ought, according to eternal life, to shut the door against him who brings other doctrine than that of Christ, each one is responsible to receive and to uphold the faithful, be we obliged to do so against the current and in spite of the opposition of others. We see, evidently, in these two epistles, that responsibility attaches to each individual both as to doctrine and, as to practice — whether there be pastors or not, adversaries or none.

Apocalypse.

We see in the epistle of Paul to the Philippians (Phil. 2), that the position of Lord of all, which has been given to the Son of Man has been given to Him on account of His service rendered. Being in the form of God, equal to God, He humbled Himself and became obedient unto death, even the death of the Cross. He had eternal life in Himself, He was willing to suffer all that was requisite, in order for Him to be able to show the grace of God towards poor sinners, in such sort that they may have eternal life. He is Lord of all: it is to the glory of God the Father that this be recognized. He cannot be satisfied if every thing be not subjected to Jesus. We see in the Apocalypse how He is the touch-stone of every thing.

Without pretending to the possession of perfect understanding of the Apocalypse, yet it seems to me unquestionable that the idea of judgment is the prevalent thought of the book — judgment from the throne — judgment which issues from glories which pertain to Jesus as Son of God, who became Son of Man in order to die upon the Cross, and thus to make good His privilege of communicating the eternal life and glory which were distinctively His to poor sinners.

The churches come into judgment in Rev. 2 and 3. From the throne where He is (Rev. 4 and 5) judgment flows, and all that is on earth enters into judgment. We find in the first four seals, four judgments in providence, yet natural. In the fifth seal and in the sixth (Rev. 6) and in the 144,000 sealed from among the Jews, and in the multitude whom no man could number out of every tongue, etc. (Rev. 7), we have testimonies of judgment. He is worthy to have the 144,000 sealed, and worthy of the blessing given to this second class. It is the testimony given ere the more solemn judgments of God are in question. All that is of earth must be judged; but Jesus, as in heaven, is worthy of a people from among Jews and Gentiles; and He will have them, and have them preserved for Him too.

In the seventh seal (Rev. 8) we have a remarkable preparation for the judgments, which being still in the range of providence are to follow. But though they be in the order of providence, their character is far from being on a level with the ordinary acts of providence: it is very much more solemn. The judgment which follows the first trumpet falls on the grass;

that of the second is the mountain; the third, the star; the light is obscured in the fourth, the fifth angel (Rev. 9) introduces the three woes; subjects of the abyss; the sixth does likewise. In, Rev. 10 a mighty angel comes in and thereon (in Rev. 11) Jerusalem itself again appears on the stage; and a witness to God is rendered there in spite of the opposition of the adversary. The Lord Jesus has not forgotten His title of King of the Jews, which Pilate, representative of the power of the Gentiles, put forward so openly at the hour of the Lord's extreme humiliation. The nations must own this, and consequently their power must be set aside. After this comes a revelation of a sign in heaven, which seems to teach the public avowal on the part of Christ, that He is for Israel. It is at the time Christ quits the throne of God the Father, that Satan and them that are his are expelled the heavenly places, and that troubles begin upon the earth. They are not necessarily judgments directly from God; but God leaves the wicked to act as they will; and the evil which He will condemn becomes fully manifest, and the effects of a state of alienation from God become manifest; and that, in so gross a manner, that even the conscience of a natural man is sufficient to judge it. For God does not forget the conscience of man; and ordinarily, before He judges, evil has been recognized by man, and avowed as a thing to which man is resolutely attached. We see this in Rev. 13. As God had in love presented in Jesus all the light of His love and of His eternal life, but men would none of it, so Antichrist will be permitted in his own name to show, in direct contrast to Christ, the perfection of the flesh, of which flesh Satan availed himself by means of worldliness, in order to make the Jews and Gentiles to be the murderers of the Son of Man. Power, civil and ecclesiastical, will declare itself openly against God as such, and for the Man of Sin. And if the world be there to nourish the flesh, it is Satan the God of this world, who, after all, is at the bottom as the spring of the evil, even as the evil will be the visible expression of the character of the power under which man chooses to rest. In Rev. 13 we see what is the liberty of the natural man. In contrast with all which we see in Rev. 14 — first, the Lamb upon the Mount Zion surrounded with the 144,000; and then, secondly, the announcement by an angel of the everlasting gospel; thirdly, the announcement that Babylon is fallen; fourthly, a warning to man to keep separate from the Beast, etc.; fifthly, the blessedness of those that die in the Lord (ver. 13); sixthly, the reaping of the earth (ver. 14-16); and, seventhly, the vintage of the grapes of the earth.

Rev. 15. The seven angels having the seven last plagues (ver. 1); the song of the overcomers of the Beast, etc. (ver. 2-4); the angels receive the seven vials of gold full of the wrath of God, which they pour out in chap. 16. First (ver. 2), on the earth; secondly (ver. 3), on the sea; thirdly (ver. 4), on the fresh waters; fourthly (ver. 8, 9), on the sun; fifthly (ver. 10), on the throne of the Beast; sixthly (ver. 12), on Euphrates. The way of the east is prepared (ver. 12); the three impure spirits go out (ver. 13, 14); — the announcement "I come as a thief," etc.; seventhly, an earthquake, the great city divides in three parts, the cities of the nations are judged. Babylon comes into memory; the isles and the hills disappear. A fearful hail elicits blasphemy against God.

Rev. 17 and 18. The judgment of the Great Whore. The two names of the city and the whore, should be noticed; because they present two phases which are found not only here in that which is evil, but a little further on in that which is good. In that which is evil, the city is first presented to us (Rev. 16); and after that the woman, but the judgment has respect to the woman as such (Rev. 17), before reference to the city as such (Rev. 18). In that which is good the order is changed. Things exterior have precedence in the one, things interior in the other.

Rev. 19 presents us with the burst of praise on account of the judgments, and the reception of the bride of Christ; the descent of Christ, and the destruction of the Beast and of the false prophet. In Rev. 20 Satan is bound (ver. 1-3). The thrones — the first resurrection — Satan loosed — Gog and Magog — Satan taken — the great white throne — the general resurrection.

Rev. 21. The renewal of the heaven and earth (ver. 1-8) — the state of the bride — the city during the thousand years.

Then follows the application of the return of the Lord to the servant (Rev. 22: 6-9); to men as such (ver. 10-16), and to the hearts which wait for Him (ver. 17-21) instinct with the Spirit and blessed with the position of the Bride. The description of the glory in Rev. 21 and Rev. 22, is rather that of its state during the thousand years than that which is eternal. If this manifestation is to take place before the heavens and the earth are changed, it is only so much the more evident that the object of the book is to present us, in a manner addressed to men, just as we are, what is the manifestation of the eternal life (found in Christ) which is suitable, its proper expression according to humanity — to man found on earth. That the new heavens and the new earth are connected with those which now exist is evident: first, by the connection between those which now exist, and those which preceded them, the change of which is presented to us as having a correspondence with that which is to come (2 Peter 3); and also because the manifestation of the glory in the heavens not changed is, in itself, the eternal glory. If God had passed over in silence (so to speak) the millennial glory, and had only given us some intimation about it while speaking to us of the eternal glory, we might have felt that this globe was not worthy to receive the glory of the Lamb: which indeed is true; but inasmuch as the glory is based upon grace, and that redemption glory is but grace seen in the presence of God and fully sustained there by Him, He has been pleased to act in another manner. For He wills to make known the victory of Christ as well as His glory. He presents us then with the glory in its earlier manifestation, wherein it has all the traits of victory upon it and there fully explains it. The Son of Man, He who has alone been faithful to God, ought to be, and must be manifested in glory, and therein sustain all the responsibilities which man has failed under, and display in the midst thereof the glory which pertains to Him as Son of Man. The Apocalypse shows this: and it seems to me, as I have said, to be the presentation of the effects, according to God, of the various consequences (always the just expression of the divine mind), of the manifestations which divine grace has made among men of the eternal life and glories connected therewith of the Lord Jesus.

I commend my subject to my readers' best attention, and my small success in elucidating it, to the God of all grace, who delights in Christ Jesus, and in those who, through the Spirit, interest themselves in what pertains to Him.

"To Me to Live is Christ."

"To Me to Live is Christ."

Philippians 1: 21.

G. V. Wigram.

Christian Friend, vol. 7, 1880, p. 307.

The mind of the Spirit for you and me today is, that we should be channels for the flowing forth of the eternal life that is in Christ, in the midst of the world. He would have a stream flowing forth from us, telling of the God who is its source, and of the Christ who supplies it.

For what does Christ show that all He possesses is ours? Merely that we should be saved? No! He might then have waited till the eleventh hour before He had called us. No! He wants the eternal life to be told out in a world where Satan is master, so that He can point angels, and principalities, and powers to the Church, to learn in us the manifold riches of God's grace. As children of the Father's house, who have known the bosom of the Father, who are like the feet of the glorious Head in heaven, let me ask you if the character of the Head is seen in you? Are you seeking to make the wilderness resound, not merely with the name of the Lord Jesus, but with lives conformed to His character, and to the life of the Lord Jesus Christ in heaven? God has His wishes for His saints, and shall not my heart respond to His desires? See to what an extent Paul carried this. To some it seems a strange thing to press the life of Christ on people; but what would you give for a beautiful watch without hands? And what is a saint if not showing forth Christ? or a vine if it bear no grapes?

The apostle could say, "To me to live is Christ, and to die is gain." What was Paul about when he wrote that word? He felt that he was for Christ, and for Christ only, whether in life or in death. He could say, "I have only one object — Christ; and I have only one desire — that Christ should be magnified in my body." If, therefore, they had beheaded Paul, would he have lost anything? No! Christ would have been magnified in his body still. What sort of testimony was that in Caesar's court? A Roman knew how to face death as a display of courage, but to go forward to it in the thought that death was gain, because there was a Jesus who had been crucified between two thieves, who was the joy of a man's heart, a Roman could not have understood. Let me ask you — since you have known Christ, Christ's heart, Christ Himself your treasure, your life, Christ everything that God could give you — has your thought been, "To me to live is Christ, and to die gain"? It is our privilege while passing through this scene. And how it glorifies the meanest life if Christ is magnified in it! And how does it change death, if to die is gain, Christ being magnified in it! That is what a life of communion with God gives to a man. Ennobled by God most truly. The life of Christ flowing out through me, I am like the hands of a clock through which the life of the works within shows itself. Is that bondage? Is it legality for Christ to say, "Your bodies are temples of the Holy Ghost, and I expect you to show it"? If this is bondage, would to God there were ten thousand times more of it. G. V. W.

Marks whereby the Assembly of God and the Table of the Lord were and are to be known

Marks whereby the Assembly of God and the Table of the Lord were and are to be known.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

To Mr. J. G. Deck, Motueka, Nelson, N.Z.

My Dear Brother,

Our Lord searched the heart of Peter (in John 21: 15-17) with three questions, which brought up to Peter's mind the roots of his failure, rather than the overt act of denial. And He graciously closed up each probing with a word of comfort: Feed my lambs (v. 15); Shepherd my sheep (v. 16); Feed my sheep (v. 17); thus breaking the self-confidence of His servant, both in himself and man, ere He confided the sheep and lambs of Israel to his care. Then He adds, "Verily, verily, I say unto thee, when thou wast young thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands and another shall gird thee, and carry thee whither thou wouldest not" (v. 18). What a Lord He is, and how admirable in all His ways! Many of us, too, when young, thought of "what we would do for Him," and we, too, have had to learn that the happier question is, "What will He do with us?" You will, I am sure, go along with an aged pilgrim in admiration of this wisdom and these ways of our common Lord and Master. He did not turn Peter off and send him away as a failed hireling, but used the failure as a means of fitting him for a more important service and place; and He would not accept Peter's rejection of the crown of martyrdom, but would take His own way of putting that honour upon him; no praise to Peter. Counting that, as an aged one, on reviewing your course from England, through India, England, and hither, you must have made your experiences (in a long residence here, too) as I have mine in other scenes, I have selected you as one to whom, in grace and love, I may fairly address a few thoughts connected with the work of the Lord in New Zealand. I will only add that, in doing so, I desire to remember, and myself to act upon the Lord's own words to Peter, "Follow me" (v. 19), and "Follow thou me" (v. 22).

There are, as men speak, very many gatherings in New Zealand to break bread and drink wine together, weekly and professedly, in memory of Christ and of His death until He comes (1 Cor. 11: 17-33). To interfere in the house and at the table of any one would be wrong for me and unlovely. And who, or what am I to venture to dictate at the Lord's table? I would be aware of so doing; the Lord keep me from it. But my place is, at what is His table, as a guest; and if in any measure I can guard others from sinning at it, or, in my little measure, after the line of Paul's conduct, can stay the Lord's hand from sending weakness and infirmity upon many, and cutting a good many off in discipline, by arousing the attention of the guests to any existing cause for His discipline, I would desire to do so humbly, but freely. The Lord was indeed in discipline cutting off many, that they might not be condemned with the world (v. 30-32), and Paul knew it ere he wrote his first letter, calling attention to sins, and among them to the awful one named in 1 Cor. 5.

I would, also, as one desiring to find grace to be faithful, warn the simple ones as to what are the marks of His table; and so, also, arouse the attention of some who assume their table to be His, while there is still cause to question its being so. And, indeed, God is the God of reality, and, if I and others go to a table and call it "the table of the Lord," we should expect that He will make manifest to all what it really is in His sight, whether it is His table, or whether it is not, and so, I think, He is wont to do; as well as, if it be His, to make all that is at it manifest, for He is light and is present there.

And now, firstly, there is an expression connected with our being together in His name, which is important as connected with His assembly, and is if understood, helpful to us. It occurs in Matt. 18: 18, 20, "Where two or three are gathered together in my name, there am I in the midst of them."

The gospel of Matthew gives us the history of our Lord's life here below, when looked at as Son of David (securer of the sure mercies of David) and Son of Abraham (father of the faithful, having promises for earth and heaven). Himself, the heir and alone holder of all promised blessings and the object of faith, was to have a kingdom and a church also. And it is by reason of this, as I judge, that the church, or assembly, is brought out here as in none of the other gospels. See Matt. 16: 13-28 and Matt. 18: 15-20. The word "church" never occurs in the gospels, save in these two contexts; the word occurs here, though the church was not set up until Pentecost. Now, in the second of the passages the words I have cited are found, "Where two or three are gathered together in my name there am I in the midst of them." In v. 15-17 we learn how a private injury of one individual brother against another is to be met: Christ gone to heaven, there could be an appeal to the church, which would have responsibility and authority (not infallibility, but authority,) heaven-sustained, v. 18; then v. 19 a promise as to prayer; and after that v. 20. To me it is clear that this last verse contains the strength and limits of the whole and that which qualifies it: it must be in His name, whether the gathering together or the prayer. And here I must remark that the term "name" in Scripture, as applied to God and the Lord Jesus Christ in their various titles, is not merely a conventional sound without meaning. The name of "God" (Elohim) had its illustration, as first recorded in the paces of Scripture, in the first chapter of Genesis. Creation made manifest and stood forth as witness of the eternal power and Godhead of the incorruptible Elohim (Rom. 1: 20.) The second chapter brought out to light another part of His glory, viz., as "Jehovah" — God, in His provision for and association with man in Eden. The meaning of the word Jesus is "Jehovah-a-saving" (compare Matt. 1: 21); He was made Lord (Acts 2: 36, and Phil. 2: 9-11) and Christ (Acts 2: 36), "Anointed," with a glory as such in heaven, even as He is to have a glory as "Anointed" on earth, under His Hebrew name of Messiah (John 1: 41). And what is the manifestation, now, from the throne of God and heaven of the Nazarene, once crucified, now ascended and seated on the throne under these titles, "Jehovah-a-saving for heaven, Lord of all things, the Anointed Son of Man?" This is His name, and those who come unto Him and shelter there, find every need met. A company being, in whatever humble measure, in the liberty and life-giving power of this manifestation which God has made by Jesus, and is ours through faith and the Holy Spirit, is a very different truth (for truth it is) from man's thoughts, when, from whatever motive, he merely spreads a table and sits down at it with others on the first day of the week. I judge we should all do well to stand under the light of these rays shining down upon us from the newly announced name (or manifestation) of the Father, and of the Son, and of the Holy Spirit. It is a flood of blessed light, making all manifest, and of love telling itself out as none but God, who is love, can tell it; and the people into whom it shines know the hallowing effect of it on themselves as to the world, the flesh, and the devil.

Secondly. Before coming to certain tests of the table and company at it, which the scriptures give, and in the very nature of things, suppose (or take for granted): tests, therefore, which they who accredit it as the Lord's table in any place, are bound, by their allegiance to their Master and as His friends met to remember Him, to look for — let me say a little word as to what they (the guests) are supposed to be.

Does it not suppose, as being given to disciples (who were first called Christians at Antioch), that the guests at it are a people who have been separated unto Himself in heaven (John 17: 19) from out of the world, as not of it even as He was not of it (v. 15)? His death stands between them and the world and worldliness as the Red Sea divided between Israel in the wilderness and Egypt, the house of bondage and land of captivity. He who dwells in them now is the spring and regulator of their life here below, as the flesh once was. And now, instead of being deluded by Satan and led down to destruction by him, body, soul, and spirit, they know and have been owned by Jesus, the mighty conqueror of Satan as His own, and they have found in Him, risen from death and the grave and glorified, an object of joy and rejoicing. They sing His victory and enter with joy into His having triumphed gloriously and anticipate the songs of His triumph and the rejoicings of that day. One man has been found who has done nothing amiss; and He has won, by His lowly and perfect obedience unto God, a place from God, a place and glory which He has opened unto them. His complete self-surrender when here below, "Lo! I come to do thy will, O God" (the whole of that will, and nothing but it); and the beauty of His ways and thoughts and the marvellous moral display He has made of His Father and God have laid hold of their hearts and (forgetting all that is behind and looking forward to meet Him), they live to Him and Him alone. Dust of this earth they think not to collect as their portion; the old selfishness of flesh they have judged; Satan they resist, knowing that he will soon be bruised under their feet. The supper is a feast in the wilderness pilgrimage of life. in the entering into the land and amid the wars thereof — but they at it are the church militant and are fighting, through grace, the good fight of faith. Many a fall and many a wound they each may have had, and yet they can sing "In all things more than conquerors through him that loved us." Is it not so, beloved? The church is the house of God, the body of Christ, and serves as exhibited down here, for the nursery, the schoolroom, the guardroom, the hospital of God's own heavenly people. But it is only for those who on credible testimony can be received at first as already His. And here, observe, that (in Scripture) the seeker and the inquirer were not as such called Christians. The saved were those who could take their places in the company that owned the apostle's doctrine and fellowship (Acts 2: 42); and they were of one heart and of one soul (Acts 4: 32) through the presence and power of the Spirit.

Christ never forgets His Father's choice of us, nor His own call, nor the faith and purpose of the Spirit in us — even in the days when we were not self-judged; as we should have been, surely. He is the alone faithful and true One, and His ways change not. He has, too, for you and for me, little as we may be, tokens of His love and good pleasure just suited to our littleness and low estate.

Thirdly, there are the habits and ways of His people and assembly down here, to which attention will have to be called if we come to trace the way back to their original position of those who have wandered from it. These I leave for the present, and turn to

Marks whereby the Assembly of God was and is to be known.

It is the assembly called out of this world; one and holy.

The grace of the Lord Jesus Christ in heaven was what Peter preached at Pentecost when he called on those that believed: "As many as the Lord our God shall call. . . . Save yourselves from this untoward generation" (Acts 2: 39, 40). The apostle's doctrine and practice and fellowship were clean outside of Judaism (v. 41). The church was formed through faith upon Christ gone up out of this earth into heaven and made Lord and Christ there on the throne; it was thoroughly worthy of Him as being there, and had been formed and was sustained by the Holy Spirit come down to dwell on earth among poor sinners who believed in the Messiah martyred and rejected, as now alive and on the throne in heaven — the fountain of all grace. Paul was called out of all earthly and worldly blessings by a Lord gone into heaven; and he called people to go out to Jesus the crucified and ascended (Heb. 13: 12, 13, and Gal. 1: 4 and 6: 14); it presents one body and one Spirit, and it is holy in principle and practice, sanctified to God.

As to the one body and one Spirit: a few remarks may suffice to show how far the one body and one Spirit are essential characteristics of the church or company called out of earth for heavenly places and blessings, even as Israel and saints before had been called out of idolatry for earthly places and earthly blessings. A king is yet to reign upon earth centre of government and worship on God's behalf. A king supposes both a kingdom and "subjects." The king is the higher party of the two; the "subjects" are the people who are blessed by relationship with him, members of his kingdom; not members of the king. The word "subject," not "member," answers to the word king in the official relationship of king and people in a kingdom. On the other hand no Englishman would say, speaking of a human body, "the head and its subjects," but the head and its members. A human body has but one head; and many "members" are required to make up the complement of the body. Our Lord Jesus Christ has had all things put under His feet (Eph. 1: 22, 23), and has been given to be Head over them to His assembly; but then, likewise (and the truth is distinct from that of His being Head over all things in the sense of His causing all things to work together for our good), He is Head of His body, which is the fulness (or complement) of Him that filleth all in all. May [we] grow up into Him in all things, which is the Head, even Christ from whom the whole body joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love (Eph. 4: 15, 16, comp. 1 Cor. 12: 7-27). There is but one such Head, but one such Body.

It is not that there is but one Spirit in this one body, which is all that we need to remember. He is God, a person in the Godhead, the Holy Spirit, who has wrought in creation, in providence, in government, who now, in eternal salvation and redemption, takes a new place and comes down to dwell in the body the church; the alone power that ought to work in it too. The apostles had to wait for Him as the promise of the Father, Acts 1: 4, 5, 8. In Acts 2 He came down and made their company to be the church, and gave out a bold testimony for the Lord on the throne on high, forming a company and a teaching and a fellowship and practice which were new. Note the word Spirit through v. 4, 17, 18. This he continues in Acts 3 and Acts 4, adding certain things, however. In Acts 5 He is the power of discipline inside the assembly and putting Peter forward (v. 3, 9, 32), making the place a terror to the unrepentant. In 6 He shows Himself as the One, fulness of whom would fit a man for diaconal care, or for the work of an evangelist (Acts 6: 3, 5, 8; Acts 7: 51, 55); leading on to (7) Stephen's becoming, through Him, an adequate testimony against Israel; that, as they had rejected a Christ in humiliation upon earth, so they rejected Him now in glory, and giver of forgiveness of sins and of the Holy Spirit. In Acts 8, when the twelve apostles, under the first persecution of the church, tarried in Jerusalem. He used those that were scattered abroad to go everywhere through Judea, and Samaria preaching the word. He was with them, and v. 17-23 met new difficulties. Read, too, Acts 9, Saul's conversion, and mark v. 17, 31 — (compare Acts 13: 2, 4, 9, 52, etc.). I will not write more, but I commend the careful reading of the Acts, as showing how the presence of God, the, Holy Spirit, and His using men, and working by men, is stamped in divine grace upon every part of the narrative.

Fourthly. Ere I come to holiness, I would say a few words on the church as a depositary of the Scriptures, and so, of truth. Isaiah 8 gives us part of the trial of Israel; and there we read of the word being sealed up among His (Immanuel's) disciples;" v. 12 to 20 are very important, and apply to Pentecostal times, as also, to the hour yet to come to the remnant. The term "disciples" is a name new, and marks a relationship new to the Jewish mind as a line of blessing. The old line of blessing to them was that of lineal descent from Abram. The one new was, "You have His word." This is more developed in John 15 than in 16, where their relationship in the Spirit is given. Study John 17 and Rom. 11: 12-24, as giving very different connections of the same truth about the word of God, and in His people down here. Also John 14, Acts 20: 32, 2 Tim. 3: 14-17, etc., and 1 Tim. 3: 16.

The Lord Jesus Christ in the revelation of God and the Father. Christ is the image of the invisible God (Col. 1: 15); the image of God (2 Cor. 4: 4); in Him dwells all the fulness of the Godhead bodily (Col. 2: 9); the man that is Jehovah's Fellow (Zech. 13: 7 and 11: 12, 13). He that has seen me has seen the Father also (John 14: 9; read from v. 6 to 20, and John 1: 18).

The written word is the place where alone all about Him can be found by those that are taught of God (John 5: 37-47, and John 6: 45).

The scriptures may be said then to be, in a certain sense, God's letter to the assembly; and believers and the assembly are responsible to be His letter to the world.

Fifthly. The assembly is responsible by privilege and calling to be holy.

For our sakes the Lord has sanctified (or set apart) Himself on the throne on high, that we may be set apart (sanctified) by the Father through the truth (John 17: 17, 18, 19). He is, as it were, the vow of our Nazariteship. We are to be holders forth of the word of life (Phil. 2: 16). But more than this, He is there as the Head of the body, the church. If Christ is Head of the body the church, if God the Holy Spirit indwells it, is it unable to find out, to see and to judge of evil which may be in it? To be unwilling to admit sin and sins in one's own family and to tolerate it in the assembly, is to cast dishonour upon the Lord Himself; making Him out to be more indifferent about sin than we are; a very awful sin it is too. This has been done by many, avowedly, too, as to doctrine, morality, and spirituality; and where tolerated, and in principle adopted and sanctioned by any company, it ceases, if it perseveres in so doing, to be part of the holy catholic church. If my principles are such, the sooner I were separated from the better.

On the other hand, there may be infantine weakness and excessive ignorance in an assembly — and the more of these there be, the more would the Spirit of God and of Christ recognise there all that is of God — all that makes the company to be part of the church; and so ought 1, too, to recognise it and seek to make it consistent with Christ's mind about it. But what if I find a company whose principles might be, 1st, the denial of the one body and one Spirit; 2ndly, the maintaining the independency of the churches; 3rdly, the setting aside of responsibility as to the truth and pleading against holy discipline in word and doctrine and walk of life. Should I accredit it? Nay, I ought to leave it as an assembly to its own principles, as antagonistic to Scripture and to mine; and (counting it neither heavenly nor divine) leave it alone. To their own master they, in it, will individually stand or fall, and I would pray for them each and all, and try to help each into a better position. But why waste time through giving them credit for being that which they are not, for being that which they disclaim? The state and condition of individuals may be very low in an assembly which owns Christ in His Headship and as Head, which owns and recognises the living God the Spirit to be with and among them; which desires to purge out all leaven that it may be an unleavened lump, etc.; in such case I own the assembly and try to keep the individuals. But if the assembly is anti-scriptural and anti-christian in principle as an assembly, I say the word applies to them in it, "Come out of her my people." I cannot own such assembly as God's "The Spirit and the bride say, Come," mark that which pastoral power now-a-days, should seek to bring forth among God's people down here.

I mean not, dear brother, to tax you for an answer to this. I publish it without your having seen or heard of it, so that you can in no wise be looked upon by any as responsible to repudiate or approve any part of it at all. Glad shall I be, if we do meet, for any remarks you may kindly make to me upon it, if you feel it worth while so to do.

In respect and, affection, as in God's presence, I write it,

Yours in Him,

G. V. W. Christchurch, March 14, 1874.

P.S. — Read 2 Cor. 5: 14-17; if it has hold over me, "I know no man after the flesh."

Nor human kindness, nor leaven, can be allowed in any sacrifice — they would spoil and corrupt it; but the salt of our God, in plentiful measure, will preserve.

As to one's labours among the professing world, take Jer. 15: 19, for your motto; and for those in the Gospel Rom. 1: 1-7.

To The Christians in New Zealand.

Acts 11: 26.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

Beloved of the Father and God of our Lord Jesus Christ for His Father's sake (John 17: 9, 10), to you who are accepted in the Beloved (Eph. 1: 6), through faith, and by the Holy Spirit: Greeting.

I want you, beloved, to place yourselves with me, by faith, among the company of three thousand souls, described in Acts 2: 41-47 — the early believers on the day of Pentecost; and, again, in that of the five thousand men described in Acts 4: 32-37; and to consider how far we are practically what they were — so full of the Holy Spirit, and each heart so gone after the Lord Jesus Christ into heaven, so conscious of Himself there on the throne (Himself our own and our blessing), as that, selfishness laid aside by us, we are living down here as to Christ alone and for His people. If we have the same objects of faith and the same Holy Spirit as they, and yet are not like them in practice, should we not be ashamed and humble ourselves before God. If in any measure we are selfish, or earthly minded, or lying under the power of the god of this world, does not confession become us?

Come again with me to the faithful assembly at Ephesus as it was when Paul wrote his letter to it. Can you, can I, so drop into all the blessedness of the one Spirit and one body, brought out in the mystery as they held it (it is our own as well as theirs), "quickened together with Christ," "raised up together." "and made to sit together in heavenly places in Christ Jesus" (as Paul and they saw it) and not say, But then, how short, how very short is our walk, are our lives, of what Paul (a man of like passions with ourselves) describes in Phil. 1: 19-21, as his state in most trying circumstances; and again in chapter 3: 8-16. Alas! how few now-a-days "hold the Head." The freshness and beauty of Paul's life, even to the end, ever brings "the Head" before me; the poor Ephesians afterwards "left their first love" (Rev. 2: 4); shine as they still might and did in their duties as being a candlestick.

And is my life and yours, in body, soul, and spirit, such now, down here, as that if 1 Thess. 4: 13-17 were to take place today, none of us would have a regret to be found as we are? Should we each say, "Oh, the grace that has prepared me individually for this, and that enables me now to say, "I am awaiting thee, my Lord, and am ready?" To find nothing about oneself (save a mortal body), which can not at once find its place in the light! How blessed he of whom this is true!

But further: If I place myself with you in the presence of the Christ now in heaven upon the throne (eternal lover of my soul, as one given to Him before the foundation of world) — of that anointed Man that died for me on Calvary (the only One who ever laid down His life for me, and He the Man that is Jehovah's Fellow) — of Him who patiently watches over me above and is coming again to receive me and us to Himself, that where He is there may we be also — can I, can you, in the light brightly down-shining, say, "Lord, Thou knowest that I reckon my old self to be dead to sin and self-willed independence of God, and myself to be alive unto God through Jesus Christ our Lord (Rom.6) as having been crucified together with Him — v. 6 — having died together with Him — v. 2, 3, 5, 8, — and been buried together with Him — v. 4; — sin has not dominion over me; I live to God and God alone; all my members are devoted to Him and His service alone? And yet the power of the new nature goes far beyond this, and I am to live as one Spirit with and a member in particular of that body, the glorified head of which is on God's throne in heaven — Eph. 2. — Nothing to do down here save to serve the living and true God.

Brethren, myself a partaker of the benefit, I may well write to you thus; and you, through grace, co-partners of these things, may well read anything calculated to help you to understand better the humble unselfish path of lowly dependence and obedience, here below which become those who are in Christ Jesus, partakers of the exceeding, riches of God's grace by the Spirit. What we were in the first Adam, and what our prospect then! And the flesh is in us still, and the world around us and Satan (God's enemy and ours) watching against us hourly! And have I, have you, overcome these things, and are we practically representing Christ down here, as He represents us up there, anchor and fore-runner fixed within the veil? If not, what deep repentance and humiliation become us.

CBA5619(22)

2.

But, beloved reader, while I would challenge my soul and yours by the questions (to be answered as individuals in God's presence), of how far we are, indeed, as those standing fast in, and practically consistent with — 1st, the mercies brought out at Pentecost, together with its blessings and company; and 2ndly, with that mystery first revealed to and exhibited by Paul, as a model man, and his company at Ephesus; and 3rdly, with the hope of 1 Thess. 4: 13-17; and 4thly, with the light which now shines down from heavens opened upon us, as in the heavenly calling and in the mystery — stop here I cannot.

Besides these things revealing God to man, permanent and abiding and eternal blessing to any individual souls that receive them and walk in them, — harbingers too of better things to come, — they have been let slip by man and rejected even by the company to whom they were entrusted.

The doctrine of Christ as preached at Pentecost, and that of the mystery — that is, the company of believers, the dwelling place of the Holy Spirit, and Christ the Head of His body the church, have been forgotten — sinned against.

This new light was entrusted to men, and men have again (as alas! ever) failed; and failed past all restoration, as to the blessing lost; though God will keep his own chosen ones and let none perish who, receiving the word of His grace as individuals and trusting Him, act upon it in the obedience of faith, in spite of all failure.

"While men slept an enemy came and sowed tares" (Matt. 13: 25-30). The wheat field was spoiled as such, though both were allowed to grow together until the harvest. They that have failed are not the ones who can bring a clean thing out of an unclean, or make that which is crooked straight. Paul foresaw and forewarned the Ephesians of their own coming failure in Acts 20: 28-32.

But, far more than this. Compare Paul's testimony as to Israel and the Gentiles in his day, when looked at as the olive tree — that is, channel of testimony of grace and truth; depository of the scriptures.

Rom. 3 as to the Jew, then about to be set aside, as a people, (and fall, 11: 12,) and become cast away (v. 15); and those (in that day) broken off (v. 17) because of unbelief (v. 20), not spared (v. 21), on them which fell severity [or sever-ing, i.e., cutting off].

1. "What advantage (superiority), then has the Jew? or what profit is there of the circumcision? Much every way: chiefly, because that unto them were committed the oracles of God."

Read carefully Rom. 11: 11-36 and note how Paul gives the Gentiles a very secondary place throughout as v. 11-22, and then goes on, "Be not highminded but fear; (v. 21) for if God spared not the natural branches, lest he also spare not thee. (v. 22), Behold, therefore, the goodness and severity (cutting off) of God: on them which fell, cutting off (sever-ing); but toward thee, goodness, if thou continue in goodness; otherwise thou also shalt be cut off. [Protestants can hardly say that, from Pentecost to the Reformation, the Church continued in its goodness, — or why did they leave it? but if it did not — the only alternative is "to be cut off."]

And v. 25: For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (v. 26), And so all Israel shall be saved; as it is written, There shall come out of Sion the deliverer, and shall turn away ungodliness from Jacob.

Study also 2 Tim. 3; — and Rev. 17 and 18. But Rev. 2 and 3 give the proof of failure in the local churches — parts of the whole — and the prophecy of how things will go from bad to worse, until the Lord comes in to set up His kingdom and to put all His foes beneath His feet; also 2 Thess. 2 and 2 Peter 2 and 3 and Jude and 1 John 2: 18, 19 and 1 John 4: 1-6. The epistles of Peter, John and Jude were not addressed to any m particular, but to all believers.

One consequence of this is very striking: (2 Tim. 2: 21) it is the man only who purges himself from "the vessels" which are "to dishonour," who shall be "a vessel unto honour, sanctified and meet for the master's use, prepared unto every good work." And (v. 22) Timothy was to "follow righteousness, faith, charity, peace, with them that call upon the Lord out of a pure heart." Such words could not have been said at Pentecost, any more than Peter could have then said (3: 5) of any in the church, "having a form of godliness, but denying the power thereof" — "from such turn away," nor could they have been said by Paul when he wrote to the Ephesians.

Now we, beloved, not only have lost the good, so far as it was committed merely to man's keeping, — but also are in the midst of the evils of "the last perilous [lit. difficult] times" [v. 1). What was to come, has come, and we are in it. (See 2 Tim. 3; 2 Peter 2 and 3; and Jude.) If any man be ignorant, let him be ignorant; but he that has the will to make out that things are bettering every day and will become better, is in imbecile dotage, or deluded in his own heart as to what he says — "For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape" (1 Thess. 5: 3). The delusion which is spread abroad over men now is not, in some respects, worse perhaps than what was spread over the minds of men from A.D. 250 to 1520. ONLY then it was darkness (that might be felt, truly); but the Word of God was a closed book, wrapped up in a napkin and kept by the priests from the people whom they trod underfoot. Now on the contrary, the bible is multiplied and to be found everywhere; — knowledge too is increased. But, amid all this, men are full of — what? The development of man and his powers and his coming glory, and deny the truths written in God's word, as though they had learned from the bible at least how to sin and walk in the very ways of evil of the last days, as predicted in scriptures Among the mass of nominal Christians Satan works as an angel of light. May the Lord awaken His own people to the evil* all around them and to their own selves being mixed up with it. (Rev. 22: 11, 12.)

*Man, as a creature, is in apostacy from the Creator. Awful truth! It has to be looked in the face by every individual, and must be so sooner or later. And that every one of us is, therefore, in nature lost and ruined and undone is truth which has to be swallowed and digested by each believer and confessed to God. The position, privileges, and power entrusted at Pentecost, to God's believing people, they have, as a company down here, sinned away, and the stream of wickedness is rising and rapidly flowing on to the final apostacy — rebellion and judgment of christendom. The believing christian must look this too in the face; eat of the bitter of it in God's presence, and walk on with all that do likewise, perfecting holiness in the fear of the Lord, till He comes who now upholds his own, and in whom all blessing stands secure.

And may the time soon come when "I am the bright and morning, star" will be heard, and then "the Spirit and the Bride [Where is she now?] saying, Come," (Rev. 22: 16, 17.) and assuming the position in which she should be found.

3.

Greatly, beloved, do I long that all the Lord's people — especially that we in New Zealand — may learn and be able to give account to ourselves and God, as to the objects and motives which we are acting upon; and as to those, too, which led us into our present positions. Many, I know, came hither before they were converted, and many came as children, and many were born here. These things will affect the enquiry with each one, I grant: but even then we do well to compare our objects in life, the motives, and habits, and desires and ways, with God's standard, raised in the acts and epistles, of what the believer's should be; — and to see how far we walk as the blessed Lord walked when he was on the earth (1 John 2: 6). That is the measure for all saints to measure themselves withal. And wheresoever there have been changes for the which we are responsible, as from England to New Zealand, or to Australia or Tasmania, and thence hither; or from one province or part of a province to another, how far have human mind and will, how far as the thought of bettering ourselves in life and circumstances taken a place in the movement? And how far can we say: the Lord was first in the movement? He moved and we moved, consciously in obedience, after Him.

Unbending decision, or pusillanimous fickleness are of the flesh, — they live and act in the material world, and aim at self-exaltation, or self-preservation. Dependent obedience upon God, faith in Christ, and the guidance of the Spirit, give both humble firmness and meekness, like Christ's. These things lead heart and mind above, and forward to glory, in self-denying devotedness and in the patience of hope.

I have been much struck with the confessions of many in this hemisphere, when giving me the details of their past days and experience. Many have said that had they taken up their case soberly and earnestly before the Lord, ere they left the first spot, they would not have been where they are. Many, too, have confessed how on their arrival they did not seek the guidance of His eye, and so had to be held in with bit and bridle like the horse and the mule that have no understanding. (Ps. 32) To depart from God is seed of a bitter crop. It was mixed motives which led Lot, and lead many now-a-days, into places of sorrow, and conflict, and chastening. It is the first step in any course which is the greatest mistake of all, and leads us on to all the rest. I doubt much whether we who are out here are living as dwellers in heaven, and in the vision of the gospel of the glory of Christ, as our common Lord desires us to be. The power of things material and present is what we have to contend with, and the battle of life is strong with many of us: but, if we abide in Christ, and walk in the Spirit, we shall find the power of spiritual things and things to come stronger still, and able to buoy us up and enable us always and at all times to abide under the Banner of the Lord, where He is and where His own are hidden and sheltered. Lot moved at first under, and according to, Abram's measure of faith; and with him left the old country. Abram's faith became clearer and clearer, for his trust was in Jehovah, and if in mind and desire he had renounced everything to trust in Jehovah alone, his faith grew: he left himself and circumstances to the Lord. Lot trusted for himself to Jehovah, but thought too habitually of himself bettering his circumstances. God's thought was to better Lot's self, and He used Lot's circumstances to show him the folly of planning for himself in his circumstances — he lost all but his own soul, even confidence in God. Abraham gave up everything to trust in the Lord, and prospered: Lot sought his own and lost all. Poor Jacob was another instance; he, Jacob, planned how to help God to make good promises which He had given. What a scene that is at Jabbok! ere he lost the name of Jacob and became, as one praying, Israel. A prince with God and not a tripper up, or supplanter.

B. "I fear," (said one B. to me, V.). "you find us immigrants very self righteous."

V. "That did not strike me as the distinctive peculiarity. What has struck me with, surprise is — as a new comer among you, How little do these realize and present to my soul the spiritual perception and power of the presence of God. But I think I can account for it. If I had been wrecked coming out here, and but just escaped to shore, I suppose I should have felt and said: 'Thank God; if all else is lost, He is left to me (even the God and Father of our Lord Jesus Christ).' But when it came to my having to face the difficulties of my new circumstances, the energy required might make me soon lost amid my material circumstances." Having food and raiment let us therewith be content.

If my energy is drawn from within myself, it will bring with it worldliness and selfishness, and leave the door ajar for Satan. Thus I (the creature) get a large place. If, on the other hand, I draw energy from inside of Christ crucified and risen (as had Paul to do, 2 Cor. 12: 8-10, and 1: 8-10), then heaven and Christ and a Father's love fill me; but I know how very little I myself am: and I mind heavenly things and care for them alone.

I should not say as you do, "self righteousness": but too large development of creature (or of the first Adam) character; at the expense of Christ's having us, through resurrection-life, an His witnesses in all self mistrust, gentleness, moderation, love, brotherly love and pity toward the world around us.

So far as to ourselves and difficulties from around arising in man's things; a word now as to difficulties as to worship.

The first distinguishing feature of the Church of God is her oneness.

As one wrote lately: When I was bowed down (with the subject of the many churches now on earth), and distracted in mind — truth (new to me, yet taught in Scripture) first burst in upon my mind, viz: that "the Church of God is one and but one, — in whatever place, at whatever time found, from Pentecost, when she was formed, till her removal from the earth (to make way for the root and offspring of David's kingdom) the church is but one. The truth seemed full of light and glory."

This is, I suppose, what is meant by the old term "Catholic [that is, universal] Church." Another truth followed thereupon — that God's Church is His House, (1 Tim. 3: 15; Heb, 3: 6; 1 Peter 4: 17); His dwelling place, (John 14: 17; Rom. 8: 11; 1 Cor. 3: 16; 2 Cor. 6: 16; Eph. 3: 17; 2 Tim. 1: 14); His habitation (Eph. 2: 22.) upon earth, from Pentecost, until she be removed by God to Heaven. God the Holy Spirit came down at Pentecost to abide as the Paraclete (or Comforter) in the church (John 14: 16-18) and He remains on earth — as we see (Rev. 22: 17) When the Lord's voice says "I am the root and offspring of David, — the bright and morning star." Then, "the Spirit and the Bride say, Come." This is still future.

I am startled and often surprised to find how many there are who would admit and own that God, dwelling between the Cherubim, made the tabernacle in the wilderness-journey of Israel to be a very holy place and to be greatly honoured; and how God, dwelling afterwards in the temple, when Israel dwelt in the land, gave it, too, a peculiar sanctity — who yet think little of how God, dwelling among His people in the church, gives it a dignity, and should fill the soul with awe before Him when we are met in this His habitation. Alas! I must further add, how many of us are there of whom this is true, that we do recognise ourselves as His company, and therefore as those whose souls (if not our hearts) are living, through faith, in the Lord Jesus up there on the throne of the Majesty in the highest; and through faith in the Spirit sent down from the Lord on high to dwell among us, as those who are living with God and so to Jesus Christ? He is the living and true God, and we are in the light of His presence.

To return for a moment. I am not surprised at the delight produced in the soul of a believer by the first ray of light of the oneness of God's church, the fulness or complement of that body of which Christ is already the glorified head (Eph. 1: 23) in heaven. Spoken of and first predicted by Christ in Matt. 16: 18, and Matt. 18: 17-20, it was formed first of all, brought into being by the coming down from heaven, on the day of Pentecost, of God the Holy Spirit, to make the disciples whom Jesus loved, and who in love to Him waited for the promise of the Father, His abode. In various aspects is it looked at in Scripture as — 1. "The habitation of God, through the Spirit." (Eph. 2: 22.) A holy temple in the Lord (v. 21). See also the same truth referred to in connection with His indwelling in apostles and saints: John 14: 17 — He dwelleth with you and shall be in you; and Rom. 8: 11 — His Spirit that dwells in you, and 9, 10, 14; and 1 Cor. 3: 16 — You are the temple of God, and the Spirit dwells in you; and 2 Tim. 1: 14 — Keep by the Holy Spirit which dwells in you; 1 John 4: 12 — God dwells in us; and 16, and God in him; and 15, God dwelleth in him; Heb. 3: 6 — Whose house are we; so also John 14: 16 — Comforter, that he may abide with you for ever; and 1 John 3: 24 — We know that he abides in us, etc., etc.

2. It is spoken of as the body of Christ, 1 Cor. 6: 18. Your body [i.e. of any believer as an individual] is the temple of the Holy Spirit; and 12: 12-27, as the [human] body is one, and has 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 baptised 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. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased Him. And if the were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary: and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part 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. Now ye are the body of Christ, and members in particular. See also Eph. 1: 23: the church, which is His body; and Eph. 4: 16: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love; and v. 23: For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body; and Col. 2: 19: And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

3. As the family of the Father — wherein the Son is first-born among many [adopted] children of His Father — Heb. 2: 10-14, the sanctifier and the sanctified are all [not one but] of one ['Spirit,' or perhaps 'set,' i.e. sons]; note that they are not any where said to be children of the Lord Jesus, but of His Father, and so, through grace, His brethren. The gospel of John and the epistle look at us in the light of children rather than as the church. See John 17 and the three unities referred to in v. 11, 21, 22.

4. The espoused (2 Cor. 11: 2) and the Bride (Rev. 22: 17) and the Wife (Rev. 19: 7) of the Lamb — until the Lord comes, and till all is finished and perfected in glory, one and only one.

Thus the Father and the Son and the Spirit each, severally, has a special connection with it. And how wondrously glorious that time to come when instead of the mystery of Babylon the great, the mother of Harlots, and city of iniquity down here filled by Satan for the world, with the lust of the flesh, the lust of the eye, and the pride of life, the mystery the church will be the Bride the Lamb's wife and dwelling place of God and of the Lamb in heaven. When Abba's house shall have become the home of Abba's children; no voice but that of the beloved Son regulating any thing; no Spirit but that of the Father and the Son pervading all. What unity in doctrine and in fellowship, in action and in praise! Wonderful and signal the exceeding riches of grace, and all these to the praise and the glory of it.

What a difference between all this and a modern "independent church!"

All this glory* to come was part of the counsel and plan of the Father for the glory of the Son, who became a man and died on Calvary, that the throne of God might become the mercy-seat and Himself, alive on it, be the fountain of eternal life and blessing to us through the Spirit. God makes it good to His own people. The light of it shined down at Pentecost, and was entrusted dispensationally to man as true; that so, if man, believing, walked softly, and humbly laid hold of God's strength, there might be a feeble and imperfect, but not untrue, representation of it through faith and by the Spirit on earth before men down here. But man betrayed the trust, and failure set in.

*Many have assumed that the church, first set up at Pentecost, is. nothing new, and merely means the saved, through grace, from Adam down to the coming glory. In this they hold what sets aside Paul's written testimony, as Eph. 1: 9. God has made known to us the mystery of His will . . . that in the dispensation of the fulness of times He would gather together in one all things in Christ, both in heaven and on earth. . . in Him; 2: 20, it is built upon the foundation of the [Now Testament] apostles and prophets, Jesus Christ Himself being the chief corner stone.

Note: there were no apostles in the Old Testament, nor till Christ came. Jesus Christ had to come and die and rise again ere He could become the chief corner stone of that Church, of which He said (Matt. 16: 18) I will build it. The prophets of Old Testament times did not know the hidden secret things, (Deut. 29: 29): such as the "mystery": concerning Christ and the church — the church His body, one Spirit with Him, and to be presented by Him to Himself all glorious (Eph. 5: 22-33). They do write of days to come, in which Israel, the centre of blessing upon earth, will have gathered to it Gentiles; but they do not speak of Jew and Gentile being gathered, as in the church, by the Holy Spirit, to a heavenly Christ — both having equal access by one Spirit to the Father in heaven. But Paul writes: God made known to me the mystery . . . the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ (Eph. 3). [Observe — We are co-heirs with Christ, the body is of Christ, the promises are in Christ. Compare Eph. 1: 3-6; 2 Cor. 1: 18-22.] The unsearchable riches of Christ! and to make all see what is the fellowship of the mystery, which from the beginning of the world [lit. from the ages, from eternity] has been bid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord. (Eph. 3.)

Look through Scripture and you will find, 1st, that it has ever been so with men; 2ndly, that God has never once restored man to what he has failed in; 3rdly, He has been long-suffering and patient; but one failure, and that as to which man failed in, is forfeited.

Observe, too, that at Pentecost there was such a perfect unity that there was but one rule and doctrine, and fellowship and practice and character — for there was but one Spirit, and He wrought through His own chosen vessels. In Jerusalem, the 5000 men, besides women and young people, may have met in twenty places; so in Judea and Samaria, when the work spread thither; and so among the Gentiles when they were visited and blessed. But the Ruler was one Spirit everywhere, and the relationship of Father and Son the same to each part blessed.

If any one was not in the apostle's doctrine and fellowship, he was not a saved man, and the saved were all therein. Young men, youths, fathers, might know various measures of the truth; but the Truth was one, and the Spirit one. It might vary in its mode of approach in grace to a Jew, or to a Samaritan, or to a Gentile; but it was one and the same truth, though God only knew its full measure, and yet the feeblest mind might get a ray of it suited to its own littleness. It might look upon obedient children and rebellious children variously, and act differently, because it was guided by the Father, according to the glory of the Son and the mind of the Spirit, as to these children. Known unity with the mind of God and of Christ, through the Spirit, came out in perfect purity in the New Scriptures.

At Corinth, when evil came in, there were four or five sects; but inside the one church; for there still was but one church, and one rule, and one body. Now, there are sects out of all number, each one thinking itself right and others wrong; but none of them (save Rome and the Irvingites) venturing to say "We are the Church of God, and the saved are all with us, and none any where else." This involves really the confession (by all save Rome and the Irvingites) of there being no one church displaying divine unity. How came this about?

Unity in principle and practice there was of a divine character at Pentecost. Unity in principle and practice there was to be of a Satanic worldly character — the Mystery Babylon, etc. At the Reformation, what was it which really took place? God, through grace and in His providence, gave back the Scriptures to men out of the bands of the priesthood, and gave, too, a certain action by His Spirit to some consciences. What was this book but the Record and Standard of revealed truth — God's own written Word. "It is written" is a simple text and powerful (see, for instance, Matt. 4: 7, 10) when rightly understood and rightly applied in spirit and purpose. Verse 6 shows that, if otherwise, it has no power, and can be used by Satan with a view to mislead. Man needs not the Bible only — that is, in itself, God's standard of truth (John 5: 47), but also to be taught of God, (John 6: 45,) that he may understand God's mind and thoughts and ways as presented in it, and, purged in himself by it through faith, may see its applications to what went before, or is around him, or is to come.

Man might say, in reading it, What a beautiful thing the Church was under Peter and Paul, and how was it the very contrast of that which we called the church down here on earth, in Rome and in Greece, and have sought to escape from. If any one who had got so far, sought further, he would have found that man was to blame for all the change, and that he had to eat of the fruit of man's doings, and of God's judgments on the quenching of the Spirit and dishonour done to Christ therein. Each one might have said, how blind have we been and are we, and how incompetent we on whom the judgment has come, to make that which is crooked straight (Ecc. 1: 15), or to bring a clean thing out of an unclean. To own the failure and be ashamed of it, and of our connection with it, to admire what had been, was all right, and is all right now. But when the word is studied further, I find that the word of God has a word for me in these circumstances as to God. He will not restore man in ruin by human instrumentality to what divine power and goodness did set up; but He gives it all over to His Son, that He will bring those who, amid the failure, trust in God and obey His word addressed to them in these circumstances, into something far better, even the fulfilment of the antitype when the type has melted away. I do not, then, on the one hand despair as to God and His grace, because all has failed in myself and in man; nor do I go on in wickedness as though there were no hope.

If I was bankrupt in intelligence, affection, and purpose, as to God and His word; the mind, too, pre-occupied with human thoughts and desires as to what should be; I had been born and nurtured in the pit (Eph. 2: 1-3). But God — Father, Son, and Holy Spirit have known no ruin, no change in them. I had to venture all upon them and them alone.

Others might say, the church which was at Pentecost we have set up again. I could only say: "I trust I have a mark as one that sighs and that cries for all the abominations that are done in the Lord's name, and among those that profess to be His" (Ezek. 9: 4, read the chapter and the sixth of Ezra, Nehemiah, and Daniel). But when I looked, I found the forms they had set up were without power. And they that had pretended to have authority and power had lifeless forms. They had taken it for granted that they were to do something, and were authorised and able to do it, and God would do the rest and restore what was life. But for this they can show no word. Nonconformity has piously multiplied forms of so-called churches out of all number. The sheep have been called to choose shepherds, and the uninstructed flocks to appoint elders to rule over them, and deacons to do other work. Who required this at their hands? Not God, whose word said He would not set up again what had fallen down since Pentecost, but pass it on to judgment, and yet care for His own whose faith and hope were in Himself. And not only said that of this fallen thing (see Rom. 11), but shown in His word that such has ever been His way, whose thoughts are not our thoughts, neither our ways His ways (Isa. 55: 8). Occupied with forms and practically acting as if they were possessed of power [a thing the imitation of which is sure to recoil with disgrace upon the imitator], the churches (so called) have let slip the truth of the one holy catholic church of Pentecost, and know not what they are about. That God may bless the preaching of the gospel, and build up souls into Christ by means of many so placed, is true; and I pray that it may be so. But as to communion of saints, may God graciously help them.

What, then, are we to do? The written word says: "Where two or three are gathered to together in my name, there am I in the midst of them." (Matt. 18: 20.)

Again, "The Lord knoweth them that are His — [being His; their walk] and, Let every one that names the name of the Lord, depart from iniquity" (2 Tim. 2: 19).

Again, "Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart" (v. 22).

And again, "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come" (1 Cor. 11: 26).

At Corinth, there were no pastors or elders, that is, when Paul wrote, only simple disciples.

And again, "If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him" (John 14: 23, and 21 and 24).

So again as to holiness in doctrine, morality, and walk, etc. Give me intelligence, directions, authority, and power by, the Holy Ghost, and I can, through grace, obey the word either as to my own individual self, or as to saints round about me.

How ought you to judge and act (it may be asked) when a condition of things, plainly set forth in the word of God, no longer exists?

My answer is, Listen to Scripture and follow its instructions out, as they apply to such a state of declension and failure as you are in. If any child of Adam tried to create anew his primitive state of innocency, or (as Jew or Gentile), tried to be perfectly obedient to the law of Moses, neither of them would know how to meet God's mind. The both of them pretend to an intelligence and power which they possess not. Let them confess and be humbled before God for the state they are in, and trust and hope in God, and walk before Him in obedience. Just so as to the believer now, amid the failure round about us. Reader, if my address No. 1 ought to humble the soul of every believer, as an individual, ought not No. 2 and 3 to humble us as members of Christ's body and of His church, to wean us from man and strengthen us in God?

As to Gifts, we are built upon the foundation of New Testament apostles and prophets (Eph. 2: 20), Jesus Christ Himself being the chief cornerstone. So that I have the full benefit (so far as today admits of it,) of the Scriptures of the New Testament prophets, and of the service, and conduct, and ensample of the apostles in planting and ruling. Besides these, evangelists, and pastors and teachers are spoken of (Eph. 4: 11,) as persons given to the church. That there may be such given now-a-days I have often prayed, and earnestly, of God. I am sure we much want the service of such. But I confess I am stumbled at the way many think of themselves, and speak of themselves, and of others, as being such gifts given. It would be more humble and lowly, methinks, for them to work more, and to put forward their thoughts about themselves less: and to let others find out that they are gifts given, if so they really are. Any child of God may care for his Father's children; and may, so far as he has learnt the truth, teach it; and persecution scattered abroad the first who went every where preaching the word (Acts 8: 1-4). Out of the abundance of the heart the mouth will speak. I do not deny that consciousness of power ought to lay the conscience under a sense of responsibility. But those who work most, and by whom God has wrought most these last forty years, are those who think and speak least of their being or having gifts.

I am sometimes astonished, too, I confess it, at the questions about what gift each one of us has — by those in whom I can see none. Many of them possessed, truly, of eternal life and the Holy Spirit, and a place in the body of Christ, and serving, too, through grace in faith and love and hope; yet thinking nothing of that or of the Spirit indwelling, or of their place in the body of Christ, in comparison of some gift or gifts they are anxious to discover in themselves. A few, too, have thoughts about offices and duties, (and would like to be recognised in them,) of which the New Testament says nothing.

In Paul's letter to the Ephesians - the church is presented as God's Portion for Christ — in, of, and for Himself. The GIFTS are of persons, (evangelists, pastors, teachers. c. 4: 11) and of functionaries in the life of the body (v. 16).

In the first to the Corinthians, the church is looked at as being God's witness for Himself versus false religions which were of Satan (1 Cor. 12 and 1 Cor. 14). And what sign gifts has the Witness, which has failed through unfaithfulness, retained for herself now?

Apostles and prophets (v. 11) — were the foundation (c. 2: 20).

I would close with suggesting to my brethren a few considerations.

In man's world-church all is ruled and regulated by man: and, not believing that the church is the place in which the Spirit abides and acts, man has had and has to arrange every thing. If the meetings for worship and for breaking of bread are consciously and conscientiously hold under the eye and in the presence of the Lord Jesus, the Holy Spirit being present, we may look for deep reverence and a certain spiritual awe being over the assembly — which will make us swifter to hear than to speak. A large measure of self-judgment, too, is supposed to be in us (1 Cor. 11: 27-34). As to pre-arrangement there can be none. Though, in honour, we may prefer others to ourselves. All I have asked, and I do ask it again, is that the manifested presence of the Father and the Son may be brought by each of us to the table (see John 14: 21, 23); and that the Spirit may make what is referred to. (1 Cor. 14: 24, 25) manifest — "he is convinced of all, he is judged of all: and thus are the secrets of his heart manifest; and so, falling down on his face he [that comes in] will worship God, and report that God is in you of a truth."

The Lord's Supper we observe as His bidden guests; and the company were wholly made up of those so completely of different parts of the earth as that no two of them understood the same language, it might happily be kept and the primary object of it be answered. Over and beyond that, whatever else takes place, is for the intelligent and intelligible edification of those that are guests. This necessarily calls the mind of each that may take a part from the liberty they assuredly have, and from the inclination they may feel — to speak — to the question of building up those present. We have power over ourselves (so Paul says); and "Let all things be done unto edifying" (1 Cor. 14: 26, and Eph. 4: 12, 15, 16). I know nothing happier than an evening spent in singing hymns, and prayers, and reading chapters. But that is hardly "unto edifying" at a worship meeting or at the table of the Lord, when the assembly is met together. Certain gravity and sobriety and collectedness of manner, and the more aged of the place and not the younger bearing any responsibility which may arise, would surely be worthy of God, as not the God of confusion, but of peace in all churches of the saints. But nature teaches these things (1 Cor. 11: 14), and I do not speak of them now. Reverence before God present in Spirit with us, and from the objects of faith and hope then before us, — past, present, and to come; self-girdedness in that presence of each one by himself, and the building up of the souls before the Lord in all that is done, are the three desires of my heart and my prayer for the saints.

G. V.W.

P.S. — For myself, seeing that the Church of God originally was the assembly, or company, of all the believers upon earth who were walking by the Spirit in the faith, I do not give the name to any company anywhere now that this has ceased to be the case. To use it is to pretend to be more than we are; and we have no warrant from the word to do so. "We are of the Church," if really acting upon what those principles were when the unity existed. This is as far as I can admit to be correct.

Christchurch, 26th May, 1874.

A Marriage Address

A Marriage Address.

Gen. 2: 18-24; Eph. 5: 22-33.

G. V. Wigram.

Christian Friend, vol. 13, 1886, p. 235.

An immense sphere, if one looks at the scene laid there in the garden, and, on the other hand, that scene in which the last Adam, life-giving Spirit, will present to Himself a glorious Church without spot or wrinkle, or any such thing. It surely is part of the special grace of God to His people on an occasion like this that He presents before us so distinctly what, in His mind, this relationship in which many of us stand, and into which this day our brother and sister are entering, points to, not merely as Adam at first, with Eve as a helpmeet, but to that amazing counsel of God brought out since Pentecost, how the Lord Jesus Christ, the last Adam, will present a Bride to Himself without spot or wrinkle, or any such thing. I feel the immense importance of this at the present time because all relationships are made so little of amongst men — no natural affection. Therefore, on entering into any new relationship, it is very important to look to it, whether or not we enter into it and stand in that measure of grace the word of God presents to us as a privilege to those who love the Lord in sincerity and truth. We get the word in Genesis about the man leaving father and mother and cleaving to the wife repeated in Ephesians 5: 31. "As the Church is subject unto Christ, so let the wives be to their own husbands in every thing." Oh, what a word that is! God subjected the Church to Christ, chose her in Him before the foundation of the world, and subjected her to Christ, not only for the wilderness, but for eternity,  even for the paradise of God, where the Lord Jesus Christ will take her to Himself. She has nothing whatever apart from the Lord Jesus Christ, and He has beautifully put forth what He felt as the responsible One. He has done, He does, and will do every thing. His thoughts have not changed in the least during the 6000 years of man's rebellion. He has done and won all for us; and with the same large heart that took us up He gives us promises, declaring that the same glory which the Father gave to Him He will give to us.

We have found Him the One whose thoughts always are characterized by "Lo, I come to do thy will, O God;" and in the good pleasure of His will Christ became the shelter of the Church. That is a solemn word, when one looks around the world on all the miseries of domestic life, and sees how little the husbands know how to be the shelter of the wives; how little, as individual Christians, we know how to walk like Christ, to say, "This must be done because it is the will of the Father. That must not be done because it is not the will of the Father," and at the same time to be the perfect shelter. The wife should have to recognize, "This is the Father's will." What a change it would make with wives if we that are husbands could take that ground, able to say, "My wife sees I am will-less: as to all unimportant things, let her have her own way!" If I am in the intelligence of Christ, I see how He connects this relationship of the human family with His own relationship to the Church; and I am sure, if I can lay aside my own will and take up His only, I may reckon on having the constant flowing of the water of refreshment. My arm ought to be like the wing of the hen for her chickens, the place of shelter. Of course with that comes authority, but that is not burdensome. She would say, as he, in all unimportant things, where the glory of the Lord is not concerned (there she would have to stand firm as a rock), "This is but a passing thing, and an opportunity of being subject."

I feel a great difficulty and sorrow in looking round at all relationships. Husbands, parents and children, masters and servants, and friends — there are difficulties in them all, even in friendship. (Who can have walked with a friend twenty years and not found it out?) I cannot say that the state of them in practice is to the Lord's glory. I believe that in every case, when there is anything painful and wrong, we shall find that it is in the higher member the failure comes in first. The first to look at is the one God puts forward as being responsible; yet whatever a husband, a father, a mother, a master, or a mistress, may be, if there is grace in the subordinate members, they will be able to accept the place of subjection to the superior members.

The wife must not say, "Oh, but I have not a shelter in my husband!" Have you no Father in heaven? Cannot you bring His power to bear on him? Cannot you put your will aside, so as to be able to bring in the power of a higher relationship? If you can get that thought, you will be able to get strength and power to meet all.

Child and parent, are you not, as a believer, a child of God? Have you not your Father's ear? You have only to show to your father and mother what Christ showed out towards His parents. Yours will know and own the power, if you are walking with the Lord Jesus Christ and God your Father. The same with servants. We who are masters and mistresses have a very solemn sin lying at our door for not knowing how to form in our houses homes that those who are with us might feel to be places that they covet, and to which, when they leave, they love to turn back, and to look to us for counsel. I ought to be one whom they knew (be they Christians or not) as having a Master in heaven, one ever a master for their blessing. If a servant complained, I ought to say, "Have you been to the Lord, and have you spread out all before Him, all before your Father, and have you found nothing to check complaint?" Of course there are difficulties in every relationship; but, oh, to know what the setting is in which the two jewels are locked together! It is pure gold — gold, not of Ophir, but the divine antitype, Christ, in heaven. Marriage is like a finger pointing to the union of Christ and the Church, and what a poor-hearted thing he must be who, with the arm of a wife pressing on his own, has never thought of it as pointing to the love of the Lord Jesus Christ for that Church for whom He gave Himself, and which He is to present to Himself without spot or wrinkle, or any such thing. G. V. W.

An Address on Marriage

An Address on Marriage.

Heb. 13: 4.

G. V. Wigram.

One of the marks of the last days is "forbidding to marry" (1 Tim. 4: 3), a mark of that state of things which leads to final judgment. "Marriage is honourable in all." I don't know anything that marks the low state of things in Christendom more than the levity with which marriage is thought of. Often it is looked upon as not honourable. Of peculiar interest to me is the testimony of Scripture on this subject, not only as giving a most solemn character to marriage, but also as a very simple evidence of the Bible being the Word of God. That is, that this union between husband and wife is carried all through the Bible, a cord, the one end of which is in Genesis, the other in Revelation. When God purposed certain things, He had His Son before Him, and thus all the outlines of what He meant to do got their form, and so as to marriage in creation. The place it had in the mind of the Lord Jesus Christ is most remarkable. When the people wanted to ensnare Him about divorce, He said, what did God do? Get back to God in creation. What could they say? Creation was older than Moses. The thought in God's mind, then, was something more than the creation of the first man. Directly the Lord announces Himself as coming as the Bridegroom (Rev. 22), the Spirit and the Bride say "Come."

Adam in Eden had everything to make him happy, but he must have a helpmeet, typical of the second Adam, who will present His Bride to Himself. I may be a most stupid man, but here is a book containing the history of seven thousand years, which begins and ends with the same thing. This is the very perfection of God. It makes me abhor myself, and turn from myself to God.

You have in creation man and wife, and in the end you see the Lord Jesus presenting to Himself His Bride, without spot or wrinkle, or any such thing. One end of the cord is tied in creation, the other end in the Lord's coming. There are nine or ten points in which the first Adam is a type of the last Adam. So the Bible is full of stages erected for the execution of certain dramas upon them-creation, providence, government, redemption, etc., until all ends in glory.

When God took up Israel, you see marriage in a remarkable way connected with His government. He called Israel His wife. He said later, because of their unfaithfulness, that they should no longer call Him husband, and that later on they should again say "Ishi," or "My husband." He speaks of them as espoused, then as divorced, and asks where is the bill of their divorcement? You see the Lord Jesus set down in heaven, the earth rejected King; and I thus am sure Israel will be gathered, because the King is set in heaven. He is occupied now with gathering out a Bride, but He is King of Israel too. If He is the root and offspring of David, He must come forth as King. If you come to providence, you see that while God in His government puts down one and sets up another, and has made the land of Israel as a barren rock, yet it is only till the time He wants it for Israel. The Jews cannot get the land with the temple, and they won't have it without. I heard that Sir Moses Montefiore offered a large sum of money for it, but when he asked how soon he could take possession of the temple, the reply was, "Oh, you cannot have the temple." The land without the temple was nothing to him.

Another thing that brings out marriage is, Jehovah calls the land Beulah, the Bride of Jehovah. God puts thus His stamp upon marriage. The thoughts in Scripture are God's thoughts, whether in creation, providence, government, or redemption, though in different kingdoms.

If you read Eph. 5, you find that the husband is to be as Christ is to the Church, and the wife as the Church ought to have been to Christ. So the purpose of the husband should be, "I am going to set out in my little circumstances that marvellous union which is between Christ and His Church."

Our sisters should study what the Church is to Christ, not to say my husband is not what Christ is to the Church, therefore I need not be what the Church ought to be to Christ. If the one fails, it is just the very reason why the other should not do so.

But the Lord would not have us hide from ourselves difficulties. We must never think that this new relationship is just the enlargement of enjoyment. He would have us to remember that whatever our want of experience, we are to stand forth as Christ and the Church in the world. People say, "Oh, if I had known, I would never have got into such difficulties." Scripture says that is unbelief. Faith says there is no place in the world like "Wit's End"; I always find Christ there. And is it God's thought for us to get rid of difficulties, or to go through them with Him? Every difficulty is but an occasion for saying, "More than conquerors through Him that loved us." You say, "Oh, but I have got no strength." So much the better. If one says, "I am up to it," I fear for him. Do you dread difficulties? Dread none. I don't think the hearts are awake to the great truth that we are here to display Christ. He must display Himself in me; I cannot by any might of mine, but He can perfect His strength in me. You say, "I have so many duties and difficulties, and Satan is so strong." Put your foot on him in the name of the Lord Jesus. The eye must have its object.

Three things strike me most about Christians:

(1.) They know but little about abiding in Him, of being shut up entirely in Christ.

(2.) They have not made up their minds about the "One thing"; "One thing I do," all others dropped, "I press toward the mark."

(3.) The doctrine of the resurrection is so little used as applied to every day walk.

God led Israel down to Egypt, and locked them up there, but He was prepared to unlock for them another gate  resurrection in principle. Christ traces the path, and if every step brings -you to "Wit's End," He is never at His wit's end. No saint ever got to heaven without a living Christ to lift him over the stiles. We need the force of the words, "All these things shall turn to you for a testimony." An assembly is in great difficulties, I was told; I said I would be in good heart; they are just such as Peter and Paul had. I should rejoice in them as that which would help the Church through the wilderness. Our Lord said ye must through much tribulation enter the kingdom. May we have a full taste of them and of Christ's sufficiency in them. G. V. W.

The Bright and Morning Star

The Bright and Morning Star.

Rev. 22: 16.

G. V. Wigram.

Christian Friend, vol. 11, 1884, p. 266.

I wish to say a few words on what it is that gives the heart of a believer boldness at all times to say, "Come, Lord Jesus." My own thought as regards this passage is, that nothing but personal affection to the Lord can ever give the heart boldness before Him. The soul must realize that it has been laid hold of by His love, that such a light is shining down upon it from His face as to enable it, under everything coming up against it, in spite of failure, to know that there is nothing but love in the heart of the Lord Jesus Himself towards it. Yes, through all possible changes we have still His love. I may be a poor thing, as unlike Him as possible, still His love laid hold of me just as I was, and nothing that He can find in me is unforseen, or can change that love. If the thought of my heart were, "I have been a Christian thirty or forty years, done this or that," would that enable me to stand and say, "Come, Lord Jesus"? No; nothing but love to Himself will.

"I am the root and offspring of David, and the bright and morning star." All the promises are sure in Him. Have they failed with us or Israel? No; Christ is the guarantee for all. "Root and offspring." Is the root never to bud and blossom, and fill the world with fruit? Should we be content to have Him up there, and Satan possessing the earth? No; in my heart He is Lord of lords, and King of kings; I must see every knee bow to Him. "Bright and morning star." Not of the night, but of the morning without clouds, harbinger of day before the glory of the sun lights up the world, as it will do. This glory, brightness of the morning star, is a glory to be in Himself, seen and admired of His saints, a peculiar glory. It was something to cheer John's heart in the midst of failure (and ours too), to watch through the night for that bright star, that Lord "who loved us, and gave Himself for us."

Then we find the word, "The Spirit and the bride say, Come." Why displace God's thoughts of the bride for my thoughts of myself? Knowing the grace of Christ, cannot I leave myself in the hands of Christ without reference to what I am? If I can do that, I can say, "Come." If we think we have a multitude of things to do first, we cannot know the blessedness of waiting and watching for that bright star. John might have said, "I have testified of the failure of all in man." But what there was in Christ to meet it all was his thought; is it yours?

There is no scene so marvellous in the whole world as the description of the bride, the Lamb's wife. Faith identifies the soul that has it with the Lord. You ought to know why you can say, "Come, Lord." Testimony may have failed; and if walking in the Spirit, you can never count you have given Christ what He deserves. How then can you say, "Come"? The name of "bride," connected as it is with the Lord Jesus, brings one to the conviction that God is acting just to please Himself there; that Son to be enthroned in the heavenlies with all possible glory, but not alone. He must have companions there. It is God's thought to have an adopted family of poor sinners there; and who shall stop Him? If a ray of light has come down into my heart from the face of the Lord Jesus Christ, that ray identifies me with the bride. I belong to Jesus; I must be with Him, go where He is. Strange place for such as I, but I am His; I must be there. The most halting, the "saved so as by fire," will go up to one common glory, brought in because part of the bride. Rewards, differing according to faithfulness, likeness to the Lord, there will be; but when I think of the Christ there in glory, and myself a part of His body in it, how it does away with all thought of creature merit, and faith understands why Christ must have glory, without reasoning; for "He is worthy." The heart that loves will never be satisfied till Christ has all His glory. Oh for softness of heart rather than greatest intelligence! Is there nothing to move the affections in the certainty of those words being so soon accomplished: "For yet a little while, and He that shall come will come, and will not tarry"? Are you longing for Him? He is coming! Is the hope ever on your heart? Has that part of God's grace told on your souls? The moment a man gets this hope he must begin to act on it. How sweet to have love drawing the heart in separation to Christ, or to fruitfulness, if unfruitful!

Looking then at ourselves or our service, there could be nothing but despair; but the moment the person of Christ flits before the mind, then comes a joy that neither light or darkness can dim. He is surely coming, and a bride is surely kept to meet Him. Lift up your eyes in the midst of all your failure; He is coming; it is Jesus; and the heart can say "Come" to Him. I cannot think of Him without breathing out, "Come, Lord, come quickly;" and I cannot get to the love in the bosom of the Father without longing for another to enjoy it too, looking out too for another heart to cry, "Abba, Father" with me. That word "come" is a sort of plumb-line to our hearts, a touch-stone by which to test the state of your soul. Is it failure that hinders? And do you ever expect to meet His face with joy on account of your own faithfulness? No, impossible! All your confidence must spring from what Christ is, not from what you are. If this moment we were caught up to meet Him, His first thought would be surely not to find fault. His first thought would be: These are mine; this is the bride made ready by the Father. He never found fault with anything He did. He does not love to find fault; commendation is sure to come first with Him. He will have a private account to settle with each soul, but not at the hour of meeting — all will be joy then. Living water is ever streaming from that Rock, and where is the limitation? "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come; and whosoever will, let him take the water of life freely." There may be two states of souls thirsting. With the one God deals to make them find out what they are. If you are one trying to snatch at everything to satisfy yourself, to you I could not say, "Drink freely." Another state of soul is seeing everything in Christ to satisfy; but thinking you have something to do to get hold of Him, there is a grasping, a catching, but a never getting hold; seeing the manna and water, really hungering and thirsting, and crying out, "I see, but cannot lay hold." Such a soul has to learn that the God who has showed the blessing is the One alone to give it. Would the Lord coming tonight find you as those having to do with Christ, and not with yourselves?

This portion fits the day we live in! Nothing now remains but for God to introduce Christ, to put down all the wickedness of man; and in the sense of this, at the fag end of the Church's failure for nearly 2000 years, I can still stand and say, "Come, Lord Jesus;" but I could not do so if looking at a single thing around me or in myself. My heart and my eye must be filled with Himself. Then, and then alone, can I cry, "Come, Lord Jesus." G. V. W.

Paul as a Pattern

Paul as a Pattern.

Acts 26; 1 Tim. 1.

G. V. Wigram.

Christian Friend, vol. 13, 1886, p. 69.

(These are notes of an address given as far back as 1861. — E.D.)

The apostle Paul is the pattern of all who are called and converted now, though they may not come up to the pattern. All the feebleness of Christian life is traceable to want of perfectness of foundation — it is not according to the pattern. A great many saints who are wishing to get on and do not, would find out why if they would compare their foundation with the pattern. They are satisfied with an acquisition that meets their own necessities. That is a poor thing. I want to reach that which it is the mind and purpose of the living God to give me. Paul and Paul's gospel are the pattern of that. You become partakers of the grace that would make you up to the pattern, or you are not a Christian at all. That grace, if you did not hinder it, would work you up to it.

Turn to Acts and you will see what Paul was appointed to do — to be a minister and witness of those things which he had seen. On his way to Damascus a light shines suddenly round him, and Jesus was revealed to him in the glory. That is what he had seen — Jesus in the glory. Simple it is, but its reception involved the most wondrous consequences. We all admit that man is naturally at a distance from God, not on terms of intimacy, and that he ought to be. Nothing is so condemnatory to man, the first creature of God on earth. A conscience awakened wants that distance removed, and the first thought is that of Cain — "I must repair it." Of course the offender is the one who ought to do so, but man cannot. It must be done by one not under the penalty which is on him. God can do it through the intervention of Christ; but the intervention, even of Christ, must be from God's side, not man's. Do you understand the nature and object of God? Christ came out to declare it. Satan has been trying to darken the knowledge of God from the beginning. Until you know what God is in His own essential nature you are not on the right foundation. Having to do with God in His own nature is the only solid, unshifting foundation for a soul. "The only begotten Son, He hath declared Him" — disclosed an unknown subject, the heart of God. God in His own nature is essentially love. Who knew it? No one but His own Son, and He came to do His will, and He knew His heart towards poor, lost sinners in the world; and what was His will? That His heart should be set free to take His prodigals to His arms, to express itself in its own mighty love. He was found in fashion as a man, and as the exponent of the heart of God He carried out His love, which was a love for ever. Like the good Samaritan, he to whom he became neighbour needed no other neighbour after he took the whole charge of him. Now God is free in the strength of righteousness to open His heart.

God gives me the gift of eternal life. Not merely does He bring me to heaven, but that gift is the expression of the love of God. The glory is opened, and the one who has accomplished the purpose of God in redemption is seen in it. God's satisfaction for sin altogether is thus revealed to Paul, and the glory shone out on Paul, and not a word is said of the sort of man he had been. Had he been under the law, that glory would have destroyed him; but in another place he says that the more he looked into it the more like it he grew. Remember, Paul is the pattern, and we have to look at Jesus as Paul saw Him. Every one of you who knows Him at all, knows Him in the glory, for it is there He is. There is not a particle of light that has reached the soul that is not the light of the glory of God. We ought to have the sense of it; but whether we know it or not does not change the wondrous fact. What is the gospel? Why, that you have a Saviour in the glory. Where will you get rest to your soul? Go to the glory. Where get full satisfaction for your soul? Go to the glory, for you have a Saviour there, and only there. If Christ had done only all that was required of me, it would have been but human righteousness. But He did the Father's whole will and finished His work. (See John 4)

It was God's work that Paul should be saved. We have such a low idea of what the gospel is. We think it is merely that Christ has come to save from judgment. That is not it; but God desired to have such as I am in the very nearest circle of glory to Himself, and none but Christ could bring it about, and He was ready to do it. After conversion Paul was a pattern still. (Phil. 3) He wanted to get back to the sphere of what he had seen — "I press toward the mark for the prize," etc. Where my history began, there it ends. The Lord grant that your hearts may be exercised to know what God is in Himself. His heart has been satisfied to the full by His own Son. It is easy for me to travel into all the regions of the glory of God if I have entered it from the right side — the love of God. All Christian truth is compromised if you have not the full foundation. The Lord rests in the magnitude of His love. G. V. W.

What is my place and my power to walk?

What is my place and my power to walk? God has raised me up together with His Son, and given me the Spirit; and because of that I go on, and every thing that is not of Him I have to judge. The walk of the Spirit is one of separation from all that is not of the Father. Believers ought to walk as being dead, buried, and risen with Christ; as those who are espoused to their heavenly Bridegroom, saying, "We cannot do what He would not like." Nature may say, I should like that, or wish this; but the answer is, "No; you belong to Christ: and if Christ's wish is contrary to yours, you are not to have yours." By His blood He has brought you into the place where He is now, and you can say, "I will give it up; I will count that dead for which He died. It has death upon it; I give it up." G. V. Wigram.

The Prayer of a

The Prayer of a  Saint.

Eph. 3: 14.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

The tenor and subjects of our prayers will ever he in accordance with our knowledge and apprehension of God, and of the relation in which we recognise Him as standing towards us and we to Him. Thus, if we regard God as having given us only the hope of the attainment of salvation by Jesus Christ, our constant desire before God will be for the brightening and strengthening of that hope, as that which we feel to be needful for our comfort and peace of mind. But as to any farther revelation which God may have given of His mind and purpose, we can feel but little interest, whilst there remains a doubt as to our being personally concerned and having a portion therein.

But if we are enabled, in the undoubting simplicity of faith, to take our stand upon the sure foundation which God hath laid for every sinner, in the incarnation, death, and resurrection of His beloved Son, our desires will naturally go forth after the knowledge of more of what is the purpose of God, in connection with the manifestation of the Glory of Him in "whom we have obtained an inheritance." Now, one great design of God, in the gift of His Son, was the manifestation of His love. His power, His unspotted holiness, must be exhibited; His justice, as the Supreme Governor, must take its course. But in Jesus, all can be displayed and exercised in love. God is love. And in Jesus "dwelt all the fulness of the Godhead bodily." What Jesus expressed of God was love, as set forth in that short summary in his own blessed words: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3: 16). Thus the first step of a sinner's knowledge of God is, that he so loved him.

But it is in the farther increasing knowledge and apprehension of the love of Christ, that we are led on to the fulness of God. Now this is the prayer of the Spirit of God, He who maketh intercession for the saints according to the will of God; asking, of course, only for that which it is our blessing to receive and know, and God's glory to bestow and communicate. We are too apt, judging of God by the narrowness of our own hearts, to remain satisfied in the attainment of a clearness of hope as to a future and final deliverance, looking upon the glory to be revealed as no portion of our present knowledge. But this is surely wrong, it is all the portion of faith now. "We have the mind of Christ," and the Holy Ghost abiding with us and in us; and although "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," yet "God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God" (1 Cor. 2). It is true, that in present circumstances, as being yet in the body, and in the region of sin, that we "see through a glass darkly," but yet it is "all things," and thus our power and capacity of understanding are now, in kind, though not in degree, the same as they will ever be. But we are not sufficiently careful to distinguish between the perceptions of the natural mind, and the perceptions of the spiritual mind by faith. "Except a man be born again, he cannot see the kingdom of God" (John 3: 3). "The natural man 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; but he that is spiritual judgeth [discerneth, marg.] all things" (1 Cor. 2: 14, 15).

Being born again, and having spiritual life and perception, we are capable of receiving the things of the Spirit of God; and it is in the exercise of our spiritual powers, in the diligent study and meditation of what God has revealed, that we grow up "unto a perfect man, unto the measure of the stature of the fulness of Christ" (Eph. 4: 13). To be satisfied with any measure of attainment in divine things, is fleshly, natural; or, to be satisfied with less than God has seen fit and necessary to give — "the fulness" — "all things." But the true secret of our willing ignorance is, that every step of attainment in the knowledge of God, involves painful self-denial and crucifixion of the flesh. It is the prevalence of the "carnal mind," which is "enmity against God," over the "spiritual mind," which receives and delights in the things of God, as being of Him. Thus there is so much of death in our life, for the "carnal mind is death" — "the spiritual mind is life and peace."

Oh, how much of present joy and peace in believing should we experience, if, at once discarding from our hearts all fellowship with the "weak and beggarly elements of the world," we took our stand practically and constantly on the "sure foundation" of Jesus Christ and him crucified, yea, raised and ascended to God; "growing up into him in all things, which is the Head." Hence, indeed, would the deep vistas of eternity open to our view, stretching out in peaceful calm and light — the King in His beauty — with all around subject in the holy and blissful harmony of love. The fellowship of all this would give joy and repose to the soul, in the trying scenes around us, and the conflict within us.

The testimony of the Spirit in the Scriptures, is characterised as being to Christ — "the sufferings of Christ, and the glory that should follow" (1 Peter 1: 11). "And beginning at Moses, and all the prophets, he expounded unto them in ALL the Scriptures, the things concerning himself" (Luke 24: 27).

Christ is the mystery of God. God "created all things by Jesus Christ" (Eph. 3: 9). "All things were made by him, and without him was not any thing made that was made" (John 1: 3). "All things were created by him and for him, and he is before all things, and by him all things consist" (Col. 1: 16). "I am the Alpha and Omega, the beginning and the end, the first and the last" (Rev. 22: 13). The mystery of Christ is "the church, which is his body, the fulness of him that filleth all in all" (Eph. 1: 23); the man and the woman, in the great purpose of God — "This is a (the) great mystery, but I speak concerning Christ and the church" (Eph. 5: 32). "And he is the head of the body, the church, who is the beginning, the firstborn from the dead" (Col. 1: 18).

In Genesis we read, that "God created the heavens and the earth," and man "in his own image;" and He looked upon all that He had made, and pronounced them "very good." But we find that both the heavens and the earth became defiled by sin. "The angels kept not their first estate" (Jude 6) and man, listening to the temptation of Satan, likewise fell and sinned, in disobeying God. Thus did the design of God seem to be frustrated and the course of this world, dead in trespasses and sins, has ever since been running on in sin unto death, under the power of him who has the power of death. But God's purpose was not defeated, for it was in Himself He purposed, "according to the good purpose of his will," — "according to the eternal purpose which he purposed in Christ Jesus our Lord," — "before the foundation of the world," — not as depending at all upon the obedience and rectitude of His creature, but upon Himself. And herein we learn the needful lesson — that, separate from God, there is no endurance for the creature, and that it is only by the grace of His own imparted power that the creature can live. All God's dealings have tended to show us what we are, yea, more, what all creatures put on their responsibility of obedience must be; and what He is — God — the sustainer of all things. Thus man continued to stand, apparently upon his own responsibility, but as a sinner, and incapable, for ages, but with obscure intimations, known to faith, of grace. "The law was given by Moses, but grace and truth came by Jesus Christ" (John 1: 17). And the incarnation of the Son of God contains the whole of the mystery of God (developed to faith by the Spirit), as to creation, redemption, and the sure standing and continuance of the creature, by grace, IN HIM — "by him all things consist" — "in him was life." Thus, in the gospel by John, the especial testimony to the Son of God, we are at once led back, by the Spirit, to that which was before the visible creation existed. "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1: 1). "And the Word was made flesh" (ver. 14). This, as the sure foundation of the state of things, thereby to be made known and manifested, and as enduring, and that wherein shall be shown the TRUTH of that said of man, "in the image of God" — and of all things — "very good."

But redemption required that there should be blood, death, resurrection; and all these intervened, before the full declaration of the hidden mystery could commence — and that He should take His place as the Head of all things, in order to the Spirit's testimony going forth as to what was (John 7: 39). But now is come forth from the Spirit, the full announcement of the mystery of "the dispensation of the fulness of times:" and, surely, to know our place and portion in those arrangements which are to be enduring, and for ever built up securely in God, must be a matter of the highest interest and importance; and also, in knowing that we have a portion therein, to be enabled now to enter into the mind of God, in the revelation of the mystery He has given, should be a subject of interest. This is our present portion, for we have the Spirit, the earnest of our inheritance. It is in the knowledge of what we are in Christ, as before God, and what God is to us in Christ, that we are capacitated to receive the further communications of the mind of God, as to what Christ is to all things, and this in order to our being "filled into all the fulness of God." It should be the subject of our prayers, the object of our unwearied diligence, to be filled with God, and to have His mind in all things. It is the power, ever so regarded in Scripture, of our deliverance from this present evil world, into the world of faith — God's world — into that state of things which shall endure with the permanency of God, under the headship of the Lord Jesus Christ. And this, as God's object and purpose, should be our object and desire, in attaining true knowledge and understanding therein. It is, moreover, the true secret of power and facility in the discharge of those duties, which more especially belong to our present position and circumstances as being in the world, as the children of God here, in a place of testimony and service to Him. We may observe that this prayer of the Spirit by the apostle (Eph. 3: 14) is on behalf of those who had been made partakers of the "riches of his grace," in redemption through the blood of Jesus, and who had been sealed with that "Holy Spirit of promise, the earnest of the inheritance . . . to the praise of his glory" (Eph. 1: 13). It is now on the ground of glory that the apostle prays — "according to the riches of his glory." It is not only of grace, though all be of grace, but of glory, that we are made partakers, "who by him do believe in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God" (1 Peter 1: 21).

The character in which God is recognised and addressed here, is, "the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named" — the whole family thus as named of Him, standing in the same relationship to God, and the glory of God, as He Himself does (Eph. 1: 3). And, indeed, in any recognition short of this, the whole character and subject of the prayer would be unmeaning and presumptuous. But this is true, and the character and standing of every believer in Jesus, as known to God, and as being one with and in Christ in resurrection life. Thus, in the declaration of the Lord after His resurrection, "I ascend to my Father, and your Father, to my God, and your God" (John 20: 17). This more fully shown by the Spirit, as sent from Jesus, returned to the bosom of the Father, as showing us "plainly of the Father," in the abundant testimony of the Spirit, in the epistles to the churches. "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father" (Gal. 4: 6). "The Spirit itself beareth witness with our spirit, that we are the children of God, and if children, then heirs, heirs of God and joint heirs with Christ" (Rom. 8: 16). "Giving 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 his dear Son" (Col. 1: 12, 13).

Hereupon the apostle prays, that we may be "strengthened with might by his Spirit in the inner man," the "new man" in Christ Jesus; — strengthened in that which alone is capable of receiving and understanding farther communications of God — that which is of God, born of God, begotten of God, a new, a spiritual and a holy nature. "That Christ may dwell in your hearts by faith, that ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge, that ye might be filled with all the fulness of God." That all that Christ was and is to us, and all that He has done and will do for us, may be constantly and habitually present with us — not drawn away by objects of sense, and present attraction, but having Christ as the one great subject of our meditation. And what a blessed field of thought is here! — Bethlehem, Nazareth, Capernaum, Galilee, Judea, Jerusalem, Gethsemane, Calvary, the crown of thorns, the cross, the grave, Emmaus, Mount Olivet, Heaven, the right hand of God — "a little while, I will come again." And all this of Him, who is the Eternal Son of God, the Word, in the beginning with God, and God — the brightness of His glory, and the express image of His person, yet Himself truly man. We sometimes hear of the first principles of the truth — but the first principles are all; Christ is the way, the truth, and the life; He is all and in all; the beginning and the end, the first and the last; the beginning of faith, the end of faith; wisdom, righteousness, sanctification, and redemption; the power of God, the wisdom of God, the glory of God, the love of God; and, O blessed thought! "Ye are complete in Him."

"It is thus when strengthened in spirit, Christ dwelling in our hearts by faith, our power and capacity to "comprehend" become enlarged and expanded, and this in proportionate measure, progressive and increasing; "the love of Christ that passeth knowledge." We come to know that here is the unfailing stream of love, gushing forth in unabated freshness and fulness, through the ages of a boundless eternity. It is that wherein GOD shall be known to the whole family in heaven and earth, when every cloud of sin for ever removed, the calm and hallowed light of His unveiled glory shall shine forth, to gladden their hearts for ever. The love of Christ is that wherein the boundless, infinity, the fulness of God is, and shall be manifested.

Its height is hidden in God, coming forth thence, as the counsel of the infinite mind, in the beginning, of which all we can know or say, is, that "God was."

Its depth is infinite, it has reached below the lowest possible depth of sin and pollution, and distance from God, even beneath that depth where there was no hope.

Its breadth comprises the utmost limits of God's creation, to gather together in one all things in Christ, both which are in heaven and on earth.

Its length too is infinite as God and eternity. When God ceases to be, and eternity comes to an end, then, and not till then, shall we find the limit, of the love of Christ.

In a word, it is the fulness of God, into which it is our joy, our blessing, our portion present and future, to be filled; and this, in the increasing comprehension of the love of Christ. IT IS THE LOVE OF CHRIST, THE FULNESS OF GOD.

"Now unto Him that is able to do exceeding, abundantly above all that we ask or think, according, to the power that worketh in us, unto Him be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen."

The Present Question; 1848-1849

The Present Question; 1848-1849.

G.V. Wigram.

Introduction.

There is a question, and one not of little moment at the present time, before Brethren: its importance is obvious both in present results and in the principles involved. To myself it is one of peculiar interest, because I am persuaded it is a formal presentation by God to many of his saints in England of that truth by which He is acting upon saints throughout Europe at least, if not throughout the world; and therefore, because presented by God, so far from being a question which man can judge, that it will be found rather to be God's test of man: the test by which man judges himself, or is led to take, in action before his fellows, the place he holds, before God, as to present association with the energy of the living God working on the earth.

To myself it is evident, that besides "truth," the saint has to consider truth in its present connection with the living God. The scriptures contain nothing but truth, and all the truth in them is mine; but, clearly, while I am blessed with the whole of scripture, there are parts in it which are the revelation of the present names, position, and conduct of God, and so of what now becomes the believer likewise. It was the same God who gave the law at Sinai (concerning whom, as well as concerning Christ and man, that law was replete with instruction) who gave, dispensationally, the contrast of the law at Pentecost. And here was the importance of the difference I have referred to? for where truth was merely a notion in man's mind, man at Pentecost could reject the new for the old word; but when truth was seen in its connection with a living and a present God, the same faith which accredited God acting by law would now accredit God in the change of His dealings. And thus dispensational truth from God becomes the test of faith in man at every time, I believe. I cannot doubt, whatever others do, that the New Testament, — besides containing the pentecostal deposit of truth (which was formative of the dispensation) — presents us with testimony as to man's corruption of that truth; and also as to God's faithfulness notwithstanding this; and that these scriptures show plainly that in the last days, when men have corrupted everything, God, in living power, will show among and in men that He has not forgotten the elementary blessings of the church; but, in living men, He will vindicate His power and His wisdom — not in setting up a new church, but in enabling men of faith, amid the ruin of everything, to separate from all that which the church was to be the expression of separation from, and to own and identify themselves with all that which the church was set as a witness of. Jude and the epistles to Timothy, etc. prove this. This question is not then of eternal salvation, that turns and hangs on faith in the cross;* and doubtless many a one, at every time, whose works will be all burnt up, will yet be saved yet so as by fire: and, it may be, some such will stand in the world witnessing against, and perhaps actively opposing that present testimony I refer to, given by those who awake to the truths of an ascended and returning Lord, are now servants of the living God. But if the question involved be not that of individual salvation which is God's question for the worldling — His present glory in man's present circumstances ought to be dear to the hearts of His saved people, as well as the grace which leads Him to stoop to associate any of us with His present testimony for Himself. And surely also the sense of His company and presence with us in the wilderness now are most precious. And these things are involved in our present question.

"The grace, and truth, and power, all divine as they are, which are involved in the salvation through faith of an individual soul, while its security for entering into glory, are its responsibility as to its present walk. For there is a walk consistent with both the grace and the glory, every wandering from which will bring sorrow to the true disciple. If he judges not himself, the assembly of which he is a member must judge, or else the Lord will. I would just remark, that until God (one God in three Persons) is all in all — or, speaking of the church, varying the thought, I might say, until we are there, where God (Father, Son, and Holy Ghost) are all in all; for so in the heavens, to us it will be during the thousand years, though not so exactly, to those that are on earth — all truth is dispensationally given. Now, the very notion of dispensation involves imperfection; for while there are dispensations, God is not all in all. The Divine Glory, with its various names and displays for the earthlies, and with its various names and displays for the heavenlies, is not ushered into the earthlies or heavenlies in full display until dispensations are, in a certain sense, past. Neither is there displayed till then full, present, upholding power. Till then, Satan is either loose or unjudged. Till then, man's day goes on. Man is still in probation; that is, tried under responsibility. This is true as to men on earth, during the millennium. When the Son of Man takes the sword and government which Noah received and forfeited, to wield them on God's behalf among men on earth, Jehovah Shammah, the Lord is there, is the Metropolis of the earth. His connexion with the heavens (blessed One) will also then be known, for the Heavenly Jerusalem, the Bride, the Lamb's Wife, shall be seen in glory over the land. No longer will the testimony, as with us, be only one of faith; nor, as in Old Testament times, will the testimony of sight be limited as it then was. The Man whom God delights to honour the God-Man, will be there. The Man that died and rose, and ascended and sat 1800 years on the Father's throne, in the glory that He had with Him before the world was, will be there — Himself infinite — the Centre, Presenter, Upholder of the testimony, — suited to Himself as Jehovah, the King of the whole earth. It is clear that Himself personally, like his words in the Gospels, expressions as they were of his own thoughts of things, though presented in a dispensation, cannot be limited to its capacities. Satan will not be there, though once thereafter allowed, at the close, to enter the scene, that it may be seen that nothing can stand out of Christ, and that the flesh of man, as such, is unmendable; while the power of Christ in upholding them that are His, and overthrowing the adversary, will have its last great display. Of Him, and to Him, and through Him are all things. The saint has to learn this as being also true, in connection with himself individually as a saint. The origin, the power, the end of all that he has or is, as a saint, is divine. As to the dispensations, not to speak of them severally as to their various characteristic marks, or of the divine grace and wisdom in so developing redemption's history, or of the wondrous connection of divine glories in creation, Providence and Redemption (as touched upon in the 1st of Colossians), I would say a word as to the mode in which they have been formed. In Eden, after the fall, God dispensed certain truth of redemption, and put man thereby into the position, and under the power of, the responsibility of the dispensation. A while after man had failed under that, fresh light, formative of a new position, with different power, was given; this formed another dispensation; and so onward, the patience of God, after every successive failure of man in the deposit committed to him, still approved itself, and God brought in some better thing. All this supposes man under probation. The mind will hardly see aright on this subject, which has not a vivid perception that the fall of man was an expression of the malice and hatred of Satan against God and His Son. Redemption was, however, no after-thought of God's, merely to meet man, found in misery. Creation and Providence had not systems large enough to contain adequate expressions of divine grace and glory, as in connection with man; so at least God thought, for He used them as means to an end, and that end is the display of the Mediatorial glory of redemption; in which, not only will there be various expressions of the near relationship of God to man, which Eden could never have had (for there was no incarnate God there, no heavenlies opened upon it, no sinners saved by grace), but the God-Man will be there, with the Bride, bone of his bone, flesh of his flesh, one Spirit with the Lord. But all that scene, while it speaks riches of mercy and grace, which savour of the Father's love, is the trophy also of the power and wisdom of God over the serpent, whose enmity against Himself was evinced, as I have said, in Eden. The Unity of Truth — in the diversity of divine applications of it, — is taught by dispensation, etc.

Another thing is to observed, and that is, that when man is sunk in unbelief, or even low in faith, questions which God is thrusting forward will not act upon man's conscience often, through uninstructedness in the word, or through supineness, until they become connected with, or sometimes hidden in questions of local and individual nature. By such sometimes the Lord awakens conscience, and then by other questions, which, while in nature they are vital and universal, are in application local and individual to ourselves, He leads us into action. For our Father is the God of Providence, and all is ruled for the glory of Christ. And oft thus — as in Lot's separation from the cities of the plain, and Abraham's return from Egypt — God proves His faithfulness even when man has utterly failed.

The question I advert to is this — Is the unity of the church of Christ compatible with the sanction of unholiness — unholiness either in that which is moral or spiritual? I might put it yet more strongly, for the formative truth of gathering amid failure is, "Cease to do evil, learn to do well."

The form in which the question meets us is peculiar; and if at first sight it seems to be divested of all that can revolt a fine mind, and even calculated to allure the simple-hearted, it is not the less dangerous. It contains, too, several very interesting points.

The Question will be found in these letters. They are called forth by the growing demand, as I judge, for them; but, more particularly, by the request to me for the expression of a judgment by a brother. May the Lord bless them, for his Son's sake, to His people.

G.V.W.

April, 1849.

Letter 1.

What has to be guarded against in Bethesda?

MY DEAR BROTHER,

I am really sorry to have to touch the question of Bethesda again. For their sakes who are in it, many of whom I love; and for my own sake; and for the sake of saints and the world, — I am sorry. Neither is it in the conceit of being myself of better report than they that I do it; for, if I desired to think of my character as a man, I should certainly let this matter alone: neither is it in any thought of self-righteousness I do it; for I am a, poor sinner saved by grace, and without any thing to look to for upholding or preservation to the end but grace. But it, does seem to me, that, in the question now raised by Bethesda, my heart is challenged upon two points: 1st. Am I willing to surrender the grace that keeps myself by denying one of the leading features of the mode in which it works, "If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness"? and, 2ndly, Am I willing to give up that which constitutes the essential property of the church of the Living God upon earth — "Holy separation from evil around, by the energy of the Holy Ghost in the body"?

I am glad, however, that I have not to treat of it as an abstract question merely, but as a practical one; and that, too, in connexion with one whom, like yourself, I have long loved, and with whom I never had the slightest difference.

I judge by your letter that we are agreed thus far, viz. that there has been, within the last year, such an apparent connexion between Bethesda and some of Mr. Newton's friends, that no one could be received thence save upon the understanding that they were clear from the evil which was said by some to characterise him and Compton-street. If I have not here used sufficiently general terms to include you and myself in a common opinion, you must do so for me; for that is what I want.

But now what is the evil to be guarded against as to Mr. Newton? Long (i.e. many months) before the awful blasphemy against the person and work of our Lord Jesus Christ, as taught by Mr. Newton, was known to exist — there were charges laid against him, and a separation from him. The grounds were, 1st. "Utter untruthfulness; and 2ndly. [God, as the alone end and object of action, being forgotten] the formation of a party [in order to have a union of testimony against the teaching opposed to his own views] which was characterised also by a system entirely inconsistent with and destructive of all moral integrity." All the controversy is now on my table before me. The tracts charging "untruthfulness" and "the formation of a party characterised by a certain immoral system," are dated 1845 (its close); 1846 and 1847 (April was the last). In 1847 M'Adam and Harris' first tract on the doctrine as destructive of the "Gospel Truth" appeared, dated, July 1847. This is the review of Notes on Psalm VI. Mr. Darby and Mr. Deck wrote soon after this, as may be seen by the date of Mr. Newton's feigned recantation, Nov. 26, 1847. Observe, after "untruthfulness" and "a system of tricky shuffling" (charged by some to be the work of a lying spirit) had been seen for a year and a half; then, 3rdly. the awful blasphemy against the person and work of Christ (which had existed long before and been artfully brought* into a second edition of the Christian Witness) rose to the surface to show something of what was the root of the untruthfulness and immoral system. I remark in passing, that so far from the error discovered (awful as it is, and really held as it is) being THE point of false doctrine, it is not. There is yet another thing to be developed as to the divine glory of the Son. I feel free to say what I think, because there has been NO examination as to Plymouth as yet had.

*One sister (who had the second edition) again and again complained to me of the bad doctrine of the paper in question. I as often went home and read it in the first edition, and could see nothing to complain of.

Into the history of the immoral system I refer to I shall not go; neither shall I attempt to trace its features. One point, however, I will notice, and that is, that language was habitually used, not as the channel by which to communicate thought, but as the mode of hiding thought; and not of gathering the thoughts of others, but of corrupting their meanings. It was not merely the positive denial of facts, or the positive assertion of the existence of what was known not to exist, though both occurred, as also equivocation and fallacy of every kind. The mark however was, the so speaking as that the real object and meaning of the speaker might be misunderstood by the hearer; and another meaning, perhaps, than what was in the speaker's mind (which he did not wish to be seen by the hearer) communicated to him — something, perhaps, which would please him or subserve the speaker's ends, just as the serpent in the garden, "Ye shall be as gods, knowing good and evil." The consequence was, not only that mutual confidence was destroyed, but the candid, open bearing of the simple-hearted in that place which they had esteemed the House of the Living God — of light, grace and truth — was met with a policy of artifice, which it required either the wisdom of an Ahithophel, well versed in Satan's ways and the wickedness of man, and in grammar and logic, to meet; or else a prayerful waiting upon God, that in His light, light might be seen. The more simple, unable to solve the riddle, said, "God has left them under the delusion of a lying spirit," and withdrew upon this ground from contact with the evil.

There is another thing I may advert to as showing the separableness of the doctrinal error as to the person and work of the Lord as the root, from the untruthfulness and immoral system as fruits. I refer now to the last May meeting in Bath. What occurred there was not the confession and repudiation of certain doctrines destructive to salvation, and blasphemous against the person of Christ — that had taken place some months before — but the showing out into light a system of spiritual and immoral evil, in which some, even at that time, were sticking, though they had given up the bad doctrine months before. Brethren then present cannot but remember the system as then variously displayed by some, of whom it is our joy to think now that they then and there bade farewell to the system.

Now as to Bethesda. The evil of it — the charge, if you please, against it — was, 1st and chiefly, the admission of the evil moral system I have referred to, and only 2ndly and very subordinately, the being tainted with the doctrine. This you will see in the lithographed letter signed "J. N. D.", and in mine dated October 1848, and you may prove it among the brethren who meet in York-street, Bristol. The moral question is, in their minds, the paramount one. The lithographed letter thus speaks: —

"I feel bound to present to you the case of Bethesda. It involves, to my mind, the whole question of association with brethren; and for this very simple reason, that if there is incapacity to keep out that which has been recognised as the work and power of Satan and to guard the beloved sheep of Christ against it, if brethren are incapable of this service to Christ, then they ought not to be in any way owned as a body to whom such service is confided; their gatherings would be really a trap laid to ensnare the sheep. But I will not suppose this, my heart would not, nor will I suppose that the influence or reputation of individuals will induce them to do in one case what they would not do in another. I press, therefore, the position of Bethesda on brethren. It is at this moment acting in the fullest and most decided, way as the supporter of Mr. Newton and the evil associated with him, and in the way in which the enemy of souls most desires it should be done.

"The object of Mr. Newton and his friends is not now openly to propagate his doctrine in the offensive form in which it has roused the resistance of every godly conscience that cared for the glory and person of the blessed Lord, but to palliate and extenuate the evil of the doctrine, and get a footing as Christians for those who hold it, so as to be able to spread it and put sincere souls off their guard."

* * * * * *

The result is, that members of Ebrington-street, active and unceasing agents of Mr. Newton, holding and justifying his views, are received at Bethesda; and the system, which so many of us have known as denying the glory of the Lord Jesus (and that when fully stated in the most offensive way) and corrupting the moral rectitude of every one that fell under its power, that this system, though not professed, is fully admitted and at work at Bethesda."

Here then are two things charged; the admission of, 1st, an evil moral system, and 2ndly, of definite evil doctrine.

Now here clearly, judging by your letter, you and I have not one opinion. You would rather go with T., and be satisfied, if you could certify that A. B., though he has been in Bethesda of late, "brought the doctrine of Christ, and that he expressed his entire disapproval of Mr. Newton's views and separation from him personally."

I must stop a bit. A good profession and good moral walk, and separation from Mr. Newton and his views, are good; but what about Bethesda's accrediting the immoral system and acting upon it since?

Let such a one, mutatis mutandis, come from Oscott, or from among a fraternity of Jesuits, and I should have more to ask him; and so I have in this case.

Very affectionately,

G.V.W.

Letter 2.

A Christian has the Spirit (as well as faith and morality) and a company proper to him. — The evil of Bethesda.

MY DEAR BROTHER,

It is not always enough that a man should be, as an individual, ostensibly sound in faith and holy in walk, in order to be received at the table; because inasmuch as the church is not merely a number of separate Christians together as individuals, but a fellowship by the Holy Ghost, — the question. Of what spirit are you? (see 1 John 4.*) may become very important to her, in connexion with those she receives, for her own and their sakes; it characterises the faith and walk, that they are to be those of heavenly men who have the Spirit of God; this will guard against declension and a lowered standard; and it may be, too, as it was in measure in Irvingism, the clue to the discovery of unsoundness in faith and practice. On the other hand, circumstances may make the same question important for the sake of the inmates of her walls, lest they should be corrupted.

*There is as beautiful a connexion between the Gospel of John and his epistles as between any two books in Scripture, not excepting even Luke's gospel and its recorded connexion with the Acts. In the Gospel of John, the fountain of life, full of grace and truth, is presented: first, as here below in Himself; then as doing and suffering that by which He could take the place of making poor sinners to be channels through which His own river of refreshing might flow. The Rock is cleft, the waters are seen to be there for man; and Himself is lost to sight below, gone on high for us. In the first epistle the question is about this water of life, of which He is the fountain (1 John 1: 2); but here it is seen flowing in us. 1stly. 1 John 1: 3-5. The way of our receiving and the character of the blessing. 2ndly. 1: 6 - 2: 6. The channel of this water as knowing itself in the presence of God; 3rdly. 2: 7-12. The channel in its various parts one with the other; 4thly. 2: 13-27. The various peculiarities of these as of different measures, with the truth respectively connected with each; 5thly. 2: 28 - 3: 24. Their contrast with the world in which they are; 6thly. chap. 4. The genuine known from the spurious by the Spirit, as contrasted with the many false spirits, and by character as seen before God. After which, to the end, some most blessed general principles are given. In the second epistle and third we get the contrast of the genuine and the spurious channels as before man. In the second epistle, the elect lady is quietly to turn the key against all that bring not the truth; lest she be a partaker of their evil deeds. In the third, the well-beloved Gaius in the church has to discern between a Diotrephes and a Demetrius. How beautiful is all this! I pray brethren to study what is said about believing not every spirit, but trying the spirits whether they are of God; because many false prophets are gone out into the world.

Surely no gathering in the neighbourhood of Oscott (the great Roman Catholic college) would be satisfied to receive a person living therein, upon the ground that individually his faith was sound and his practice holy. Of what spirit is the man who lives among the Jesuits? would be another question. For how could any gathering risk, under such circumstances, her sanction to those who looked so like false brethren, who had not the Spirit; or how risk the introduction of the deadly errors of Romanism by some one used by Oscott, perhaps, in his or her simplicity, yet as a decoy and unconscious bearer of the false doctrines; or how feel in her act of receiving such that there was surely in him the germ of an after spiritual walk involved.

Who again ought to be received while persisting to maintain fellowship among the Socinians, or among any fresh and new set of heretics who were raised up with a jesuitical system of their own to spread error subversive of the foundations, as the Irvingites. Of what spirit are you? must occur to a sober mind. The question is not, Are they conscious of the danger? But this rather, Does the Holy Ghost, who presides over the gathering, lend His sanction to her reception of such a one while of such fellowship and company? Does He, ever mindful of Christ and the sheep, justify the exposure of the lambs to such risks? Clearly if the gathering receives, it commits the Holy Ghost to the act; as if it demurs to do so, it is upon the ground that she doubts his concurrence in the reception. "The fear of the Lord, that is wisdom; and to depart from evil, that is understanding."

I would just remark, that, what the school-men call the fallacy of "composition and division," frequently gets in to trouble Christians.

Thus, because the church collective is the Bride of Christ, some individuals have forgotten that their connexion with this honour is only as being each a member in particular in their place in the body; and some have called themselves as individuals the Bride of Christ. As an illustration of the opposite error, I may instance what is a very frequent case, and that is individual believers being so engrossed in what they are in themselves, as individuals, as that they entirely forget that they are still a part of that body the church which is accepted in the beloved, and of which He himself is the head, which is His body — the fulness of Him that filleth, all in all.

And is it not quite clear that not only may a body be criminated by one of its members upon the ground of company or fellowship, as was the whole camp of Israel in the case of the sin of Achan, for God was offended — even He who was the God of Israel; — but also that an individual may be criminated by the body as Caleb and Joshua, who had to wander till their generation had died for its sin. And Moses and Daniel, and the Prophets and the Apostles, too, knew and tasted the sorrows of this. And just let me note here that sin is in its essence a negative. If God is not in the will, the heart, the mind, there is sin just as much as in any result of this in overt transgression. And a man may get involved, as a man, for not protesting against that which he has no power to prevent. If a ship's crew mutinied, and I knew the plot and did not even protest, I should be an accessory before the fact in the eye of the law. "Be not a partaker in other men's sins."

There is another case mentioned: — 1 Cor. 10 I may advert to in the contrast drawn between God's house of true worship and Satan's many houses of false worship (15-33), and the way a member of the former disqualifies himself by association with the latter.

The instruction is presented variously in this chapter; 1st. in warning very solemnly, and especially so in connexion with my subject; because, first, from verses 1-13, the conduct and experience of Israel as a nation while in the wilderness is declared to have been typical of what would befall the church; and then, 2ndly. the unity of the table is illustrated by the unity of Israel with its altar, and the unity of the false demon-worshippers with their altars: I add, that the unallowableness and the impossibility of commixing the worshippers of different kinds is (verse 21) pressed. I would just remark here that people deceive themselves (themselves most surely, if no one else) when they remain in a place of fellowship and think that their individual dissent from its spirit, theory or acts, as a body, exonerates them from the fellowship and its responsibility. Whether that dissent be mental, verbal or in action, they must remain shareholders in the blame or praise of all the acts of the body, if it is in their own power to leave and they do not do so. And the nature of the excuse they plead is of no value, save as an index to what it is which is governing them. God is not mocked. If the fellowship is an entity, it criminates them; if a non-entity, why do they profess it? The unity of each scene of worship as above presented is based upon the questions; as to form, 1st, of truth or error; and 2ndly, of "animating energy" as to that which is the power of fellowship. The church had the truth and grace of God, as presented in the Lord Jesus, once here on earth, but now at the right hand of God, and about to return, as the formative of her standing, while the animating energy was the Holy Ghost as Comforter. In Babylon, as such, the animating energy was clearly of Satan, with all untruthfulness, lying, and cunning craftiness.

It was moulded clearly on corrupted truth. A false Christ as to the past, present, and future, but such an one as human selfishness could act upon to exalt itself in the world by was presented, while a mock unity, authority, and catholicity was wrought out thereby, and the church was made mistress of the world — a queen on earth. At the reformation, Scripture was recognised as being the word of God and alone standard; and sanctification by faith alone was owned: yet the church recovered not her proper position as the confidante and widowed spouse of Christ, dependant on God, and therefore guided and sustained. She had been the queen of earth — she now became its vassal; the world was lord of the church, or that which was called so. Very interesting is the question as one advances onward into nonconformity in its various forms, and the synagogues of Satan, as Swedenborgianism, Irvingism, etc. In national reformations, etc., the world held a place connected with the church as much as in Romanism, though, as being now tyrant of her whose servant it was before, her experience more nearly approximated to that of the primitive normal state of the church; when, as being set in pointed contrast and avowed opposition to the world, though it might he used at one moment to caress her, at another it would vex and worry her. In the normal state it vexed habitually and only occasionally seduced. Since the Reformation it has habitually seduced and only occasionally vexed. In nonconformity the world has been more stood aloof from, and a fuller range of truth held and rejoiced in; but the flesh and the will of man not thereby set wide, nor the maxims of the world purged out. Expediency and human policy will constantly be found in dissent as the order of government; sure token, as well as is often the very form of the constitution of the body (which could not be ruled without some man's presence), that human will is not duly set aside. In such cases as Irvingism, Princism, etc., in which most surely an unclean spirit has worked, it will generally, I think, be found, that some individual man has at first set himself and his own name and honour as an object, and that, trying to force a worship for himself (which godly nonconformity would not tolerate), a lying spirit has been allowed to enter. Such a spirit, once entered, gives a perfectness of unity to the house and system, which would be as far beyond the unity of a system the animating energy of which was human will, as the energy and power of a lying spirit are above those of a mere man. I cannot but think that this will be found to be the case. If true, it will solve the riddle of what all feel, viz., that there is something which constitutes a most essential ground of difference practically between a noncomformist body and a body of Princites. Defective truth and human will may mark the former, but their corporate fellowship is ideal and conventional; the members are really a bundle of units, whose truth is common to all saints, and whose human will, alas! we all also share; though they may think themselves bound to consecrate its energy, while the more intelligent saint counts it is to be crucified. The body of Princites have perverted truth and a lying spirit. Their fellowship is a real thing in spirit, and their corporate fellowship identifies them with the adversary. I do not speak with confidence; but I suggest here what has struck me as the solution of a difference all godly saints admit, while they do not account for it, viz., why persons coming from Romanism, Campbellism, Irvingism, Princism, Swedenborgianism, and such things, would prima facie be to be rejected, though godly persons from the church establishments and various nonconformist bodies would be to be received.

When a work of God had been set in bold relief and contrast, and victory over a work of Satan at the Bath meeting in May, it was an unwise and unholy act of Bethesda to cut itself off from connexion with that work of God (thereby also casting out some really godly people from among themselves), and to identify itself with and endorse that work of Satan by receiving and retaining the emissaries of it.

Now the peculiarity of Bethesda is, that it not only has let in the jesuitical system of Compton-street, and given currency to the doctrine of Mr. Newton, but it has done so in acts which exhibit the very same evil system of want of moral integrity, and in a way by which it has made the whole body of its members, as such, commit themselves to the evil.

This I shall now proceed to. It is the answer, most unwillingly given, to the question raised by Mr. Jukes of Hull, and by many others, who love and desire to honour George Müller for his past service in the Lord — Why is not George Müller to be received? To examine George Müller as an individual, and accredit him for his confession of faith and moral walk, — if he stands connected with an immoral spiritual system, and if his name stands signed to a paper full of guily pretexts and containing untruths, a paper which at once sanctioned in Bethesda the presence of the emissaries of a heresy, cast out many saints and raised a mound against others (that is, was the power by which an heretical schism was accomplished) — and if, too, it was he whose influence led to the body's adopting that paper — would be impossible until he has confessed his error and removed the evil.

The primary charge against Bethesda was the sin of receiving and sanctioning the agents of the system, the immoral system of Compton-street; clearly, if not tainted with the blasphemous errors, yet, if agents of such a system — a system in which men of the highest natural rectitude had proved that (being deluded) they could state as fact that which they knew to be the very opposite of it, and deny to be fact what they knew was fact — I say, if agents and under the energy of such a system, their being individually free from the error in doctrine mattered not. I knew in Ebrington-street those who are now in Compton-street who repudiate with horror the doctrine, and perhaps do not hold it, and who yet are under the power of this spell, so that they circulate the books and are utterly regardless of truth. The primary charge against Bethesda was, that it made itself the home of some that were such.

The history of Bethesda and of its decline, of its reasonings and actings during the Plymouth controversy; of the consultations, debates, conferences, etc., which it held; whether in the question at issue between it and Bath, or in that in which it was at issue with all the brethren as such, as to accrediting the members of Compton-street, it is not my task to write.

All I propose doing is, to present "The Act" of its accrediting itself, after receiving members of Compton-street, against those who were ejected by this act.

The whole is briefly presented in two documents: one, a circular of Mr. Alexander's; the other, in reply to it, signed by ten of reputation in Bethesda. This was approved by the congregations of Bethesda and Salem, as such.

Mr. A.'s circular, I shall leave to speak for itself. As to the public document signed by ten of its pillars, which the body, as such, accepted; I have numbered, for conveniency's sake, its sentences, and added below it a running commentary. Spread both humbly and prayerfully before God, even the Father of our Lord Jesus Christ; and in faith look to Him for light, through the Spirit. The document you can now examine for yourself. My comment, too, you can weigh and prove easily for yourself. The greater part of it results from the mutual relationship of the various parts one with another, i.e. its internal evidence: the other parts, which flow from external evidence, are either -

1st. Such as flow from Scripture where Scripture truth seemed to me to be infringed by it; or -

2ndly. Such as result from the evidence of documents which are appended; and thus far your judgment, reader, can correct mine. The only point of evidence where this is not the case, which is a very small part here, is -

3rdly. Such as rests upon the testimony of two or three credible witnesses.

Scripture requires us, in cases of the highest moment, to admit that in the mouth of two or three witnesses, every word shall be established. Law and Gospel alike confirm it; and Paul owned himself, as apostle, subject to it. The persons who give me this evidence must stand to their testimony, and be ready, if a general meeting is held anywhere, to meet our brother Müller and Mr. Craik, and before you to confirm their words.

Of course, I am still open to further light.

Mr. G. A.'s Letter.

"[FOR PRIVATE CIRCULATION.]

"To individual Brethren, more especially to those who labour, guide, or care for the Saints, meeting at the Chapels of Bethesda and Salem, and at the room in Newfoundland Street.

DEAR BROTHER,

"I write this note to you individually to state, in the, fear of God, the grounds on which I feel compelled, for conscience' sake, to withdraw from fellowship with believers meeting at the places above mentioned.

"Certain doctrines have been taught, and disseminated, at Plymouth, which have been judged to be evil and heretical by most of the gatherings of saints who meet on the scriptural principles on which we profess to meet. More, as has been stated, than one hundred believers, at Plymouth, have testified of the evil of this doctrine; spoken of it as the work and delusion of Satan; have renounced it openly, and separated themselves on account of it. We have all therefore, been fully aware, that a peculiarly solemn testimony has been given against it. The solemn question, as to the character of this doctrine, has been brought to our door here by some coming to the table of the Lord, who have had fellowship, and who desire (as I was given to understand) to continue such fellowship, with those (at least with one) who held and taught such doctrine.

"After waiting some time, in the hope that this subject would be thoroughly investigated and judged of, I find amongst the brethren who guide and labour here, a refusal to do so, and an objection to do so expressed by many. Many of the brethren are of opinion that the entering upon such a matter at all would be sectarian. My conscientious conviction is precisely the reverse. Further, that there being no judgment here concerning this truly momentous subject, three things follow, which, in my apprehension, are positively evil: — 1. Many, I believe very many, of the Lord's people will be, or may be, excluded from fellowship. Should they come here, they will not be able to have fellowship, for conscience' sake, as having judged this doctrine to be evil, which is unjudged in these meetings;- by the exclusion of these, the saints here lose the benefit that would be derived from the communion of such:- 2. There being no judgment, persons may come in and go from this to Plymouth. holding, as far as is known here, these very doctrines, and I see no effectual hindrance to their dissemination under these circumstances, should any desire to disseminate them. This may always happen, simply because there is no judgment in the matter. 3. The believers here (I mean such as refuse to judge) lie under, at present, the suspicion and appearance of supporting and countenancing a doctrine, which I firmly believe to touch and dishonour the Person, Glory, and Majesty of Jesus Christ our Lord.

"I feel persuaded (according to my judgment*, on which I must act,) that certain statements which have been published are, in their obvious interpretation and legitimate inference, subversive of the Atonement, notwithstanding the pointed statements of the writer in other parts to the contrary. And, if our Lord Jesus, the Centre of Unity, be touched and dishonoured, where is, I would ask you, unity or fellowship? It is a nonentity. Under the imputation or suspicion of harbouring and countenancing these evil doctrines I cannot remain. My conscience before God would not allow of it; and, therefore, dear brother, while such a matter remains unjudged and uninvestigated, I feel that there is positive, manifested evil, according to my sincere conviction, and from such I am compelled to separate, under the word 'Cease to do evil; ' Happy is he that condemneth not himself in that thing which he alloweth; ' 'Whatsoever is not of faith is sin;' Romans 14: 22, 23.

*I form this judgment on papers published by Mr. B. Newton, and I think I may confine myself to two of them, viz.-one, a Letter on the sufferings of Christ; the other, a Statement respecting certain Doctrinal Errors. The former paper, it has been stated, was withdrawn for a time for reconsideration. How this may be now I know not, so many changes appear to have been made. It is sufficient, I suppose, that I find this paper in circulation among believers. I have been lent a copy recently in this place.

This step is a very painful thing to me, but faithfulness and allegiance to Christ admit of no compromise. I could further state one or two grave objections in my mind, one of which, as far as I can see, would prevent me from continuing in fellowship; but, I confine myself to the statement of such reasons, as, according to my apprehension, justify the solemn step of separating from the fellowship of any believers. I act according to the light I have, and the judgment which I have very deliberately formed. You may not agree with me. I would pray, dear brother, that we may both be led to weigh all these matters in the balances of the sanctuary. It is there, in the presence of the Lord only, we can have any right apprehension, anything according to His mind.

"In conclusion, I desire to state, that I have met none here whom I do not love individually, and desire to serve, and cannot be separated from, as individuals; and some whom I must ever 'esteem very highly in love for their work's sake.' But, I cannot, with my judgment and a good conscience, hold with them collectively in what I believe to be evil in God's sight; and if I must stand alone until the day of the Lord's appearing, I am content to do so in this cause. I do heartily 'commend you to God, and to the word of His grace, which is able to build you up.'

"I am,

"Your affectionate brother and faithful servant in Christ,

"G. ALEXANDER."

"To Mr."

OBSERVE.

1. At one of the Friday meetings of labouring brethren which took place after the Orphan House meetings were ended, Mr. Alexander said, that he must separate from evil, and as they had determined not to judge the doctrine, he must leave the gathering. At a previous meeting he had intimated that he thought of clearing his conscience in this matter before the whole gathering, to which Mr. Craik replied, "You would he quite at liberty to do so."

2. Mr. A. printing and circulating the letter amongst the brethren, without giving them notice that he was about to do so, is what Mr. Craik spoke of, when he said that "in his zeal for the orthodoxy of the Gospel, he had forgotten its morality."

3. Mrs. Brown was "not received" at this time, though she was breaking bread. That is, Bethesda has a technical term "not received," like the domestic denial of politeness, "not at home." She was breaking bread, but something or other had not been done; or it did not suit them to admit she "was received." I beg it may be noticed that I do NOT say "she had been received," for fault has once been found with me for so saying. I only say she was breaking bread.

LETTER OF THE TEN

Dear Brethren,

1.

Our brother, Mr. George Alexander, having printed and circulated a statement expressive of his reasons for withdrawing from visible fellowship with us at the table of the Lord; and these reasons being grounded on the fact that those who labour among you have not complied with his request relative to the judging of certain errors which have been taught at Plymouth; it becomes needful that those of us who have incurred any responsibility in this matter should lay before you a brief explanation of the way in which we have acted.

GVW -

Observe the general outside-facts of the case. There were three persons, one of them an aged lady, who had left the Bath Gathering, because Mr. Newton would not be received, and was standing in the position toward Bath of a person excommunicate. Hear her character from Mr. Bellett: "She would heartily prosper the principles, and views, and purposes of Compton Street, and make it her delight and her business to advance them all, in their full measure and stature, unconfessed and unretracted." There were also the two Mr. Woodfalls: one of them intimately known, from his connexion with Davenport, and some of the worst parts of the evil; the other charged by a brother abroad with being an active emissary of the evil. Both charged, upon the testimony of many witnesses, with being accomplices in the evil of Plymouth.

Now, firstly, without entering into details of the letter of the Ten, what is it but a vindication, whether good or bad, called for or uncalled for is not the question now — It is a vindication of the labourers for their receiving such suspected persons. Robert Chapman, John Code, John Bellet, O'Brien, the Bath Brethren, some of their own congregation; brethren in the distance, as Wilkie, Dorman, Brenton, Darby, Macadam, and I know not who, warned and entreated, by letter or in person: "No; we shall not attend to you." The doctrine makes out that the Lord needed a Saviour for himself! There is a system of lying like that of the Jesuits goes along with it! The evil has broken up Ebrington Street; and you can ask Harris, Campbell, Hake, Hall, Deck, Jarrat, etc., etc., etc., or read what they have said. "No, no, no!"(i)

(i. It has been well said, When obstinacy blinds the mind of even a wise man, the simplicity of a foolish companion will oft lead him astray.)

Secondly, let us turn to the paper. The substance of it is nine reasons — "The grounds on which we have felt a difficulty in complying with the request of our brother Mr. Alexander, that we should formally investigate and give judgment on certain errors which have been taught among Christians meeting at Plymouth." And yet, as you will see, these reasons, and all the in and out argument they contain, are not the kernel, — that is hidden beyond; and only when the mind has been wearied, and fretted, and lost its calmness with what is found in these reasons, the important matter is quietly slipped in — slipped in as a well-known truth, which no one would question. [See the section 'The Ecclesiastical Position'.]

But there are these reasons. And who are the people who signed them? The Ten, whose signatures and conduct in having received certain suspected persons were clearly testimonials that they had all thus far judged that they were sure there was no practical danger in receiving the persons charged. Again, though none of them, I suppose, did really apprehend, or do apprehend, the Jesuitical system of Compton Street, yet they had, some of them at least, formed a judgment about the doctrine; and, in some of them, the judgment belied their act in signing. H. Craik, for example, could combat, and I heard did combat, Mr. Code's counter-statements, was not clear as to the doctrine, and had taken special care never to set himself against it. George Müller, again, at one of the meetings at which the paper was read, was asked by J. Code, whether he objected to state in public what he had stated in private? At first he objected, but afterwards said, that, as an individual, he considered there were some very bad errors in the tracts, and that he did not know to what evil they might lead. (j) Then, again, John Meredith had read and condemned the doctrine; and Robert Aitcheson had investigated it, and favoured Mr. N. Moreover, they all have committed themselves to those that know the doctrine, to an utter rejection of it, as we shall see when we come to VI. — XI.

(j. It was at this time Mr. Müller was understood "to protest against the conduct of those who would force them to judge the doctrine. If asked and entreated, they might have acted differently; but they were determined to maintain their liberty in this matter; and, rather than give it up, they would forego the fellowship of those who made the requirement." They were entreated by many outside of Bethesda.)

Now, what would be thought of such a proceeding I will not say on the Stock Exchange, or at the bar, but in any commission office in the city, or in business. Change the subject-matter, and imagine any men in London so acting as to insurances, or the sale of shares, cattle, coals, estates, etc. Here it is a gathering committing the purity of the church, in a question touching the person and work of the Lord Jesus.

The prima facie thought on reading the paper is — These ten men had nine reasons common to them, why they could not meet what they call Mr. Alexander's request, and form a judgment about the doctrine. But, lo! four of them had formed private judgments for themselves about it, as well as the whole ten had, both accredited the doctrine by the reception of the emissaries of it, and yet discredited it by declaring they held it not. See VI. — X.

And now to go a little in detail into the paper. There is much of it which is true according to the letter, but not true according to the drift and meaning. As to Mr. Alexander:- read over the document again, and see what impression it leaves on your mind. The feelings it awakened in mine, on a first perusal, might be expressed in one sentence, thus: "What a dangerous person that is; piqued by the most reasonable refusal of the labouring brethren of Bethesda in Bristol to form and record their judgment about a controversy with which they had nothing to do down in Plymouth, he has revenged himself by awakening suspicions among the congregation." And the first sentence would rather lead a stranger to think, (k)"How unreasonable of Mr. Alexander, to be piqued because Bristol people would not go and examine the errors at Plymouth!" than to say, "When the representatives of a doctrine charged by numbers as being subversive of the Gospel and of a lying system of Jesuitry stood at the door, it was right for any one to insist upon the evils said to be connected with those who were entering to be investigated and judged, and too bad of Bethesda to refuse this."(l) The case is really stronger, for instead of being at the door merely, Mr. A.'s letter says they were at the table, and there desired to continue their fellowship with the place whence they came. If so, instead of being hasty or premature, Mr. A. was really too tardy in acting, for meeting them at the table(m) identified him with their evil, since he knew it. Mr. A.'s statement, expressive of his reasons for withdrawing, is not at all fairly stated here. He went out, and said he went out because certain persons, charged with being accomplices in certain evil things, were received without the evil being investigated, and not because of the ten workmen refusing to judge an abstract question.

(k. It must be remembered, that while I have presented Mr. G. Alexander's letter before the letter of the Ten, at the first church meeting the former was not read at all: the latter twice.)

(l. I cannot but remark, looking at the experience and present condition of Bethesda, now, how foolish it would have been to have given it credit for discrimination in 1845 and 1846 as some wished.)

(m. Mr. A. never personally met them, it may be, at the table; but Newfoundland Street and Bethesda were one table.)

To leave Bethesda because it would not examine some abstract question which has troubled saints in Demerara is one thing. No one could demand such a thing in reason, faith, or the Spirit. But to leave Bethesda because when persons credibly accused of being accomplices in certain sins committed in Demerara were coming, or had come, into Bethesda, is quite another thing. The latter was the case, and so A.'s letter proves. They misstate the case in 1. Though this misstatement is nigh enough to the truth, and presented in a way to challenge displeasure against Mr. A. for misconduct in unreasonable demands and foolish pique as to beloved pastors, etc., sufficient at once to pass current, and yet have a decided influence on the simple-minded. I speak of what the document is, not of what the writer or adopters of it intended.

2.

And first, it may be well to mention that we had no intimation whatever of our brother's intention to act as he has done, nor any knowledge of his intention to circulate any letter, until it was put into our hands in print.

GVW -

Again, sentence

2.

This is partly true in the letter, and partly false. Looking at it in the facts referred to, they are not the least objectionable. It was open to Mr. A. to choose his own line, and measure of warning too. It was open, too, to God to guide him in what way He pleased. One could suppose that, instead of the servants of the saints here speaking, it was the schoolmaster. All godly deference I entreat my brethren to show to those who labour among them and are over them in the Lord; but this is another thing, and a thing which most of all prevents that subjection in the Lord; viz., men's claiming it for themselves, and claiming deference as lords over God's heritage, which is due to the ensamples of the flock.

"We had no intimation whatever of our brother's intention to act as he has done, nor of his intention to circulate any letter."

Here, notwithstanding all that some have said about "nor" not being always "disjunctive" in grammar, etc., a common simple mind would understand two things, and not one: viz. that, first, he gave no intimation he would leave, which is not true, as may be seen by his Mr. A.'s letters; nor, secondly, of his circular. Mr. Craik drew up the document, — he is a scholar, and a good English scholar; and he has spoken about this being a very carefully worded document. If it is so, I defy any simple person to understand "the acting as he has done" as the same thing with "circulating the letter." To grammar and logic I have no objection: I like both. But I will not acknowledge the place, as the church of God, which, in a document presented to five hundred poor people, has to vindicate its statements by logic and grammatical quibbling. He did not state that he should publish a circular. He did warn again and again that he should leave.

3.

Some weeks ago, he expressed his determination to bring his views before a meeting of the body, and he was told that he was quite at liberty to do so.

4.

He afterwards declared that he would waive this, but never intimated, in the slightest way, his intention to act as he has done, without first affording the church an opportunity of hearing his reasons for separation.

GVW — 3

and

4.

See Mr. A's letters. I may just here remark, that I think in Mr. A.'s letters we get several striking instances of how incompetent any one is to cope and deal with this system of things who is not awake to its character. A good man takes the prima facie aspect of a letter from brethren, or even honourable men in the world. Mr. A. did so with the letter of the Ten; and so did others when it was read; and they erred, and were some of them snared. Suspicion and shrewd watchfulness are necessary when one is dealing with that in which Satan is working; but the place which accredits him, or needs such power to guard the intercourse of its members, cannot be the church of God.

5.

Under these circumstances, we feel it of the deepest importance, for relieving the disquietude of mind naturally occasioned by our brother's letter, explicitly to state that the views relative to the Person of our blessed Lord held by those who for sixteen years have been occupied in teaching the word amongst you, are unchanged.

GVW -

5.

Is a painful sentence. A cry was heard, "You have driven me out, because the door is open and the wolf has entered." The shepherds answer, "We are all as sound now as for the last sixteen years." It is painful too, because by thus suggesting that A. had said otherwise, it called off the minds of those who were troubled for the Lord and themselves, by a call for sympathy towards the pastors. See also,

7.

6.

The truths relative to the divinity of His person — the sinlessness of His nature — and the perfection of His sacrifice, which have been taught both in public teaching and in writing, for these many years past, are, through the grace of God, those which we still maintain.

7.

We feel it most important to make this avowal, inasmuch as the letter referred to is calculated, we trust unintentionally, to convey a different impression to the minds of such as cherish a godly jealousy for the faith once delivered to the saints.

8.

We add, for the further satisfaction of any who may have had their minds disturbed, that we utterly disclaim the assertion that the blessed Son of God was involved in the guilt of the first Adam; or

9.

that He was born under the curse of the broken law, because of His connection with Israel. We hold Him to have been always the Holy One of God, in whom the Father was ever well pleased.

10.

We know of no curse which the Saviour bore, except that which He endured as the surety for sinners, — according to that Scripture, 'He was made a curse for us.'

11.

We utterly reject the thought of His ever having had the experiences of an unconverted person; but maintain that while He suffered outwardly the trials connected with His being a man and an Israelite, — still in His feelings and experience, as well as in His external character, He was entirely 'separate from sinners.'

GVW -

Sentences

6, 8, 9, 10,

and

11,

are most strange, passing strange! in a paper in which a Decemvirate state nine reasons why they decline to "formally investigate and give judgment on certain errors which have been taught at Plymouth." Why, here all the leading points of the controversy are touched upon! And where were these, the leading points of the controversy, so far as doctrine is concerned, — where were they picked up? And how can your expression of a judgment here harmonize with the well-known contrary thoughts of some of you, as Mr. Aitcheson? or how with your reception of the persons charged with being the underhand circulators of the doctrines you condemn? Did you draw a bow at a venture(n) in these sentences? or do you condemn what report has wafted to your ears? If so, report about whom but about Ebrington-street people, whom you are receiving? But it is utterly impossible to call this fair dealing. Utterly impossible to say it is worthy of the church of God, or of the rulers that belong to it. Utterly irreconcilable with the drift, in good faith, though not with the very letter of, the 3rd, 4th, and 5th reasons (see 19-25), or grounds afterwards assigned; and, I cheerfully thank God to add, utterly irreconcilable with the characters of George Müller and Henry Craik. They have their faults like us all, but disingenuous shuffling is not, I think, the natural fault of either.

(n. Mr. Müller said, before many witnesses, he had read Mr. Dyer's tract.)

12.

We now proceed to state the grounds on which we have felt a difficulty in complying with the request of our brother, Mr. Alexander, that we should formally investigate and give judgment on certain errors which have been taught among Christians meeting at Plymouth.

GVW -

And now in

12,

we come to the grounds or reasons against a judgment. Alexander's words are, "After waiting some time in the hope that this subject would be thoroughly investigated and judged of," etc., and then finding "there being no judgment here concerning this truly momentous subject," and "unjudged in these meetings," — "there being no judgment," — "there is no judgment in the matter," — "while such a matter remains unjudged and uninvestigated," — that is, he complained of the absence of judgment which could be acted upon. Why is this twisted round here into something else?

13.

1st. We considered from the beginning, that it would not be for the comfort or edification of the saints here — nor for the glory of God — that we, in Bristol, should get entangled in the controversy connected with the doctrines referred to.

14.

We do not feel that, because errors may be taught at Plymouth or elsewhere, therefore we, as a body, are bound to investigate them.

GVW -

The 1st, that is sentences

13

and

14

, is mere evasion. The question was this, "Will you, as overseers, though warned, mix, in the day when the plague is in the country, some suspected strangers with the healthful people?" The answer is, "The citizens, as a body, could not have been profited by having been exercised with the contests about the cause and indices of the plague in Smyrna." And let me ask here, first, as to

13,

whether is it more evil, to have to contend for the faith once delivered to the saints and for moral integrity, or to be corrupted by that which makes the needs-be of controversy; Cain's, Balaam's and Kore's sins. Would to God Bethesda saints had had the sorrow of watching and praying, rather than that of falling into temptation. As to

14,

the pastor is no pastor who does not study the current dangers of the day; and the talking about "at Plymouth," and "the body," investigating is mere quibbling.

15.

2nd. The practical reason alleged why we should enter upon the investigation of certain tracts issued from Plymouth was, that thus we might be able to know how to act with reference to those who might visit us from thence, or who are supposed to be adherents of the author of the said publications.

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2nd reason, sentence

15.

Whence got they this? But why not rather think of the glory of God, the honour of Christ, — the presence of the Spirit, — the welfare of the church, its name before the world, as the keeper of the truth, — victory over the adversary, — the putting out of the world and the flesh, — the soul of a zealous (if not by them esteemed wise) brother? No, none of these things are thought of; — but a minimum of an answer is given.

The practical reason alleged — perhaps what is meant above, is 'the reason practically alleged,' i.e. the practical substance of what is alleged.

16.

In reply to this, we have to state, that the views of the writer alluded to could only be fairly learned from the examination of his own acknowledged writings.

17.

We did not feel that we should be warranted in taking our impression of the views actually held by him from any other source than from some treatise written by himself, and professedly explanatory of the doctrines advocated.

GVW -

16

and

17,

are, of course, true in some sense; but "in the mouth of two or three witnesses every word shall be established," must not be forgotten; and in this case there were witnesses at hand most unimpeachable. Not those who had been "bitter" and hard in controversy against Satan and the evil, but gentle and tender spirited men also; some of whom, like Deck, who had stood by and watched and thought himself rather deceived with what he heard and saw, than that those he loved could be so wrong, and some too, who had been plucked as brands out of the fire, after having lost more than man's heart knows how to estimate, for the one who led them into the evil; who treated them dogmatically while they owned his Tirshathaship, and cast them off when their conscience could not consent to continue to hold a false Christ, or to abide in the devious, tortuous, course he had marked out for them. Alas! it was easy for Bethesda to speak of the mercy which had saved such, as "servile fear of having no leader." — But, so far as 16 and 17 are true, why are they put in the form of objections, as though Mr. A, had not gone to the fountain-head? He did, and he said he did.

18.

Now there has been such variableness in the views held by the writer in question, that it is difficult to ascertain what he would now acknowledge as his.

GVW -

18

is, alas, alas! the confession at once of disbelief of the charge of delusion and treacherous dealing, and the avowal of entire ignorance as to Satan's mode of warfare. An argument to silence an opponent it may be, but reason for not investigating, it is none; if it shows the difficulty of investigation, does it not the more show the need that those who are responsible as pastors, and who know most the help God gives, should investigate? And who is George Müller, to talk of difficulty? Besides, the question is, not what the writer acknowledges as his, but for what is he responsible. A Roman Catholic Priest is held responsible, and justly so, for more than he will own to.

19.

3rd. In regard to these writings, Christian brethren, hitherto of unblemished reputation for soundness in the faith, have come to different conclusions as to the actual amount of error contained in them.

GVW -

19,

the 3rd reason is monstrous. For the very things, which, before God, constitute the responsibility to do the thing, are pleaded as the reason why it should not be done. And, I must again say, not honest. A man and his party are accused of blasphemy, and delusion, and Jesuitry; and George Müller, who never was afraid of any responsibility, God being his helper, says, — the difficulty must justify our not doing that, without which we could not act for God in this matter. And is it not a mere diversion to talk about the brethren hitherto of unblemished reputation for soundness in the faith, who have come to different conclusions as to the amount of error contained in them? Shades of difference, of course, there are in those who are of one judgment, but light and darkness, Christ and Belial, are the antipodes the one to the other; and the question raised, was never how much of evil, but are they fundamentally evil or not? And I do say that Romanism or Swedenborgianism could sail in under this most shameless statement. And pray where, if true, is the church of God at all, where the Holy Ghost? Satan is abroad everywhere, and most true, human wit cannot meet him; but has God made no provision for our need in the Spirit and the word? Surely he has, and for worse days too. But it is a regular fog and mist here, as ever, when human opinions are looked to instead of God, and the word of his grace. But the fact is, sound godly men in every denomination only condemn the doctrine; but these will not do that, but only talk of measuring the amount. But I pray brethren to observe two things here; first, that the talking about shrinking, "from the responsibility of giving any formal judgment in the matter" has no weight in it at all. They were not asked, — that was not the request, — to form and record a formal judgment before others. They had no responsibility to do so. No one asked it or wished them to do so; but they had a responsibility laid upon them by God TO ACT in certain cases; and they did, because they were obliged to it, act. The question was, "Will you act prayerfully and deliberately according to a sound judgment, and a sober mind, or will you act blindfold, and darkly, though warned of danger?" In some cases, not to act is to act. That is, when things are simply in progress onward, not to act is to let them go forward. But in this case it was not merely so, for it was quite clear to all around, and to themselves as warned by many, that not to reject the Mr. Woodfalls, etc., would be to reject a great many others.

20.

The tracts, some of us knew to be written in such an ambiguous style, that we greatly shrunk from the responsibility of giving any formal judgment on the matter.

GVW -

Mark too here, under

20,

that the knowledge of "some of us" could at times effect "that we [all] greatly shrunk," etc.

21.

4th. As approved brethren, in different places, have come to such different conclusions in reference to the amount of error contained in these tracts, we could neither desire nor expect that the saints here would be satisfied with the decision of one or two leading brethren.

22.

Those who felt desirous to satisfy their own minds, would naturally be led to wish to peruse the writings for themselves.

23.

For this, many amongst us have no leisure time; many would not be able to understand what the tracts contain, because of the mode of expression employed; and the result, there is much reason to fear, would be such perverse disputations and strifes of words, as minister questions rather than godly edifying.

GVW -

21, 22, 23,

i.e., Reason 4, is mere trifling. The request is, Examine an evil which is at your door, and see whether it does not betray the foundations of the faith? The answer is, If we attempt to record in a formal creed our exact estimate of the amount of the evil, the saints around us will not be satisfied whether or not, to the grain and half grain, we are correct: how should they, when approved brethren elsewhere have not agreed as to the precise and exact amount of the evil. Saints will want to measure the writings for themselves: the result will be that, in their incompetency, they will come to difference of judgment about the amount of the measure, and fall out about it.

Brethren inside Bethesda may answer how far they think that G. Müller is really one among those who share the responsibility of being the conscience-keepers of the body of the saints there. Is he one with a single vote in the assembly? Do they look at him as such? or rather as a bell-bearer in the flock? I pray that the way in which, when there is a body of conscience-keepers of an assembly, their incompetency to meet evil must appear, may be observed. And how the old saying, that a committee has no conscience must lead, when the saints have thus a committee, both to the choking of conscience and the dishonour of the Lord. And if in men like G. Müller, how much more in those of less power.

It sounds very well, and if the attention is absorbed by it, and the real question forgotten, may seem very wise. But the real question is not, What to an infinitesimal is the measure of the evil, and how will you put this exactly before each one? but, Does it not destroy the foundations? And do the Ten mean to say, either that in Arianism or Socinianism, they have measured to a minim the evil, or that they are able to satisfy the saints, or make the saints see and hold exactly the same thoughts of any evil.

And how will this bear the scrutiny of being compared with the conduct of these responsibility-bearers of the gathering on other occasions? Here they could not give a formal judgment, because of difference of judgment of approved brethren about the exact amount of the evil, etc. etc. Here the question is about the person of the Lord Jesus. How was it when the conduct of Müller was impeached needlessly (as I, unacquainted with the case, trust) about the Orphan-houses? Was there no difference of judgment about the amount of evil? Was there the same excessive fear of leading brethren to enquire, and of the incompetency and quarrelsome tendency of their company?

To my mind the most precious sympathies between those who are ensamples to the flock, and the flock are here all denied. And if I had been in Bethesda when the letter was read, I should have felt that it was a rebuke to the whole body — a sort of vote of want of confidence in it — which its most true love for and deference to G. M. made not meet.

24.

5th. Even some of those who now condemn the tracts as containing doctrine essentially unsound, did not so understand them on the first perusal.

25.

Those of us who were specially requested to investigate and judge the errors contained in them, felt that, under such circumstances, there was but little probability of our coming to unity of judgment touching the nature of the doctrines therein embodied.

GVW -

24,

i.e., Reason 5, goes a step further. —

[Reason 1 says, "There could be no comfort to us in Bristol intermeddling with a matter at Plymouth."

2. To the remark, How then will you know how to act towards persons coming from thence? we reply, as to the controversy, Who can tell what the writer would acknowledge as his views?

3. Good men elsewhere could not come to one mind as to the exact measure of evil.

4. We will not get our flock upon this difficulty of the exact measure; but] Here in —

5. Some who now condemn did not do so on a first perusal.

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Therefore,

25,

there is little probability of our coming to unity of judgment touching the nature of the doctrines therein embodied! And this upon foundation-truth: upon error which destroys the foundations. If this is not filthiness of the spirit, 2 Cor. 7:1, what is? But I cannot bring my mind to admit that any spiritual Christian, not under a delusion (much less George Müller), could pen this. What has become of God — of Christ — of the Holy Ghost — in the mind of these signers and of the congregation identified with the paper? What an apple of discord did the signers own to be among them. What a confession to the flock of the character of the union without faith of the congregation! What a presentation of the value of outward union above the sound faith. "Let heaven and hell be confounded together," was the impassioned word of Protestant Luther, "ere one jot of truth be sacrificed."(o) Here is something of which R. Chapman says, 'that it presents a Christ who could not save — who himself would need a Saviour.' Flock, we ten, are afraid to examine it, for "there is little probability of our coming to unity of judgment touching [not now the exact measure of the evil, but] the nature of the doctrine." That is (see

24

), whether we shall condemn as "essentially unsound, or not so understand them." What can these ten have been about to sign their names thus, the one against the other, and to present the document to the flock. What a.....But, no; I am sure they meant it not. The mind of the writer was absorbed in making out a case: the minds of the signers only looked to see that it met the case; but delusion is the best thought one can have about it. And what was to be the end gained of all this pleading, but to stupefy their own minds as to the horrid sin of letting bearers of leprosy in among the people.

(o. It is singular that a Bethesda saint, about the date of the letter, circulated a statement of Roman Catholic Luther's as so very beautiful a picture of the value of unity.)

26.

6th. Even supposing that those who inquired into the matter had come to the same conclusion, touching the amount of positive error therein contained, this would not have guided us in our decision respecting individuals coming from Plymouth.

27.

For, supposing the author of the tracts were fundamentally heretical, this would not warrant us in rejecting those who came from under his teaching, until we were satisfied that they had understood and imbibed views essentially subversive of foundation-truth; especially as those meeting at Ebrington street, Plymouth, last January, put forth a statement, disclaiming the errors charged against the tracts.

GVW -

Reason 6.

26, 27.

Under

24

and

25,

we were told they had little probability (strange word where salvation through grace is concerned, or the church built thereon) of coming to unity of judgment touching the nature of the doctrine; i.e., whether upon a second perusal they would condemn, or on a first perusal not so understand them. Now, 26, the amount is brought forward again, and then its nature; neither of which would suffice to condemn the avowed followers of Mr. N. upon, seeing they have repudiated the errors charged. Here we get to a new point: let us review, ere proceeding. — 1st. The doctrine cannot have a formal judgment pronounced upon it; then, 5-11, we utterly repudiate it; 12, we will tell you why we will form no formal judgment upon it.

Reason 1. What comfort to us in Bristol to intermeddle with a controversy so far off as Plymouth.

2. Besides, it is unapprehensible; for who can tell what views the writer would own as his.

3. Good men have failed of unity as to the measure of the evil.

4. Let not our flock be similarly troubled as these good men about the measure of the evil. And —

5. As some who now condemn did not so at first, we fear our unity is at stake if we try to judge the nature of the doctrine. And —

6. If the exact amount of positive error was apprehended, this would not have rejected Plymouthians; for, even if the head of the party was fundamentally heretical, his followers could not be rejected unless individually proved to be holders of views essentially subversive of foundation-truth, etc.

Indeed! A heresy and a heretical party are not to be condemned, unless the individuals are deniers of individual salvation doctrine. This is what is meant. An Arian or Socinian denies the foundation doctrine of individual salvation, and makes a heresy and schism upon it. Condemn the man; but receive the followers, because they repudiate the notion that they hold what some see in their leader's doctrine. Why then are they followers of him? The theory here involved is that there is no such thing in the world as the church of God; no such thing as heresy or schism; no Holy Ghost in the church; no difference between the church and Babylon, or between the preserved in Christ and the misled. But if they disclaim, why do they circulate, that which poisons? Or is there no faith once delivered to the saints;? And how comes it, too, that the ten thus speak about the disclaimer? Did they see it? Did they weigh it? Did they hear what others had to say about it? The disclaimer can be read when the controversy cannot. Plymouth is not now so far off as it was. There is no such fog and mist over the disclaimer, or over their minds, as there was a few lines back. Cut off from all other brethren they were just now; but now they are in company with some. And what have they done with the charge of untruthfulness and of jesuitism? Are they able at once to receive everything the Jesuit-priest says — take his word for everything, though no one else can be listened to?

28.

7th. The requirement that we should investigate and judge Mr. Newton's tracts, appeared to some of us like the introduction of a fresh test of communion.

29.

It was demanded of us that, in addition to a sound confession and a corresponding walk, we should, as a body, come to a formal decision about what many of us might be quite unable to understand.

GVW -

7.

28

and

29,

is mere child's play and quibbling, and is most untrue. It was never demanded. All that was demanded was, if you have the faith and are the church of God, act upon that godly discipline which becomes that house which is the temple of God, through the Spirit. A man, most active and energetic, is accused of being untruthful, a subverter of the faith, the former of a party reckless of all truth to maintain his views; some of his disciples come to you, and you stand quibbling about being called upon to judge his doctrine, lest you should be setting up a new term of communion.

29

gives up, not only the church, but the individual's portion; "ye have an unction from the Holy One, and know all things." And sure I am, that many a simple poor woman in Bethesda, every one there that is godly, is, with the living God and the word of His grace, competent to judge such things, and also the conduct of the ten in thus systematically setting themselves against God, and thus despising the church of God.

30.

8th. We remembered the word of the Lord, that 'the beginning of strife is as the letting out of water.'

GVW -

8.

30

is a garbled use of Scripture. "Contend for the faith once delivered to the saints" is not inconsistent with freedom from strife about the things of this world.

31.

We were well aware that the great body of believers amongst us were in happy ignorance of the Plymouth controversy, and we did not feel it well to be considered as identifying ourselves with either party.

32.

We judged that this controversy had been so carried on as to cause the truth to be evil spoken of; and we do not desire to be considered as identifying ourselves with that which has caused the opposer to reproach the way of the Lord.

GVW -

31.

It has been well said, if the two parties are God and Satan, it is not hard to say on whose side the professedly neutrals will really be found.

32.

A while back, the controversy was down ever so far off at Plymouth. Then the question was about Mr. N.'s errors. But the distance was not, when the question was of the self-pronounced soundness of his followers; still, the distance is little, and we can see great error in the mode [? whose] of the controversy.

33.

At the same time, we wish distinctly to be understood, that we would seek to maintain fellowship with all believers; and consider ourselves as particularly associated with those who meet as we do, simply in the name of the Lord Jesus.

GVW -

33.

contains the denial of the church. We will have persons merely as individuals. If believers, though the partisans of a heretic, they are welcome — if believers, though members of a Jesuit college or Unitarian chapel, let them come — we will not doubt the goodness of human nature; they profess to be all right, and that all the hard things said against them are false. Who are we, to question them? Who so good a witness as a man for himself? We meet simply in the name of the Lord Jesus: let who will come in, they are welcome. God forbid that I should speak lightly. Is not God, indeed, among us? Is not the church His house, the residence of the Spirit, the place of the Lord's holy discipline? And does not George Müller know the power and truth of the living God? But what is all this but sheer Romanism over again? The leading truths of the church, as its unity, catholicity, holiness, power, all betrayed, because acted out in the flesh and not in the Spirit: and George Müller the leader in all this! May God awaken him as one beloved to Him and to us, and snatch him from the dangers of this sin.

34.

9th. We felt that the compliance with Mr. Alexander's request would be the introduction of an evil precedent.

35.

If a brother has a right to demand our examining a work of fifty pages, he may require our investigating error said to be contained in one of much larger dimensions; so that all our time might be wasted in the examination of other people's errors, instead of more important service.

GVW -

9.

34

and

35.

This surely is merely an excuse. If the glory of the Lord Jesus and the safety of the flock which he tends, needed the study of 600,000 volumes, — surely George Müller is not the man to say him nay. Delusion blinded his eyes ere he set his name to a paper having such a sentence in it.

36.

It only remains to notice the three reasons specially assigned by Mr. Alexander, in justification of his course of action.

37.

To the first, viz. — 'that by our not judging this matter, many of the Lord's people will be excluded from communion with us,' — we reply, that unless our brethren can prove, either that error is held and taught amongst us, or that individuals are received into communion who ought not to be admitted; they can have no scriptural warrant for withdrawing from our fellowship.

38.

We would affectionately entreat such brethren as may be disposed to withdraw from communion for the reason assigned, to consider that, except they can prove allowed evil in life or doctrine, they cannot, without violating the principles on which we meet, treat us as if we had renounced the faith of the Gospel.

GVW -

36, 37,

and

38.

Here we are upon new ground; but new ground described so similarly to the old ground that the careless reader will confound the two together, and now accredit the former (on which perhaps he had a question when he read it) for the sake of this. Observe, "individuals .... who ought not to be admitted" are all of them to be shut out; and then comes a strong appeal about the evil of pressing more than this. But let not the reader be deceived — the early part is the definition of who ought to be shut out — and that includes the partizan of the heretic, and every man, however accused, who gives himself a good character.

39.

In reply to the second reason, viz. 'that persons may be received from Plymouth holding evil doctrines' we are happy in being able to state, that ever since the matter was agitated, we have maintained that persons coming from thence — if suspected of any error — would be liable to be examined on the point; that in the case of one individual, who had fallen under the suspicion of certain brethren amongst us, not only was there private intercourse with him relative to his views, as soon as it was known that he was objected to — but the individual referred to, known to some of us for several years as a consistent Christian — actually came to a meeting of labouring brethren for the very purpose that any question might be asked him by any brother who should have any difficulty on his mind.

GVW -

39.

The word "maintained" should have had "in our own minds" put after it, to make it accurate; or else have been exchanged for allowed. Observe, the guard as to Plymouth is what? Why, we are towards it as to every well accredited gathering. "Persons coming thence, if suspected of any error, would be liable to be examined on the point." The mass would be received without a question; if a particular person had a particular error charged against him, on that point he would be LIABLE to be examined. Liable does not necessarily mean surely and actually subjected to. I am liable to sudden death and various accidents which never yet have come near me. We should not say of the crew of a ship from Smyrna, when plague was known to be there, as it neared our shore, that crew is liable to be put on quarantine ground. The explanation of the "private intercourse" may be seen in Mr. A.'s letter. The labouring brethren felt no responsibility; some who have been driven out since did, and went to Mr. W's. Two or three (p) individuals I can name who did, who were the suspectors, voluntary visitors, and unsatisfied by the visit; but the fact of whose visit is now dragged in in vindication of the Ten by themselves. Every word is true, for there (was) private intercourse with him (the suspected of error) as to his views. The rest of

39

is quite true, but not all the truth. For the reason why he left the meeting was, that the meeting judged that that was not the time for it, and he was requested to leave on that ground. But there was a very particular something in the mind of the meeting as to the person also, besides the fact of there being a question for that meeting different from that which he brought to it, as we shall see in

40.

Some one, I hear, said, as he was going, "that such an opportunity might be desirable on another occasion."

(p. Mr. Craik assented (I hear) to the propriety of any one who had it on his conscience to do so, going to M. H. W.)

40.

Mr. Alexander himself was the principal party in declining the presence of the brother referred to, on that occasion, such inquiry being no longer demanded, inasmuch as the difficulties relative to the views of the individual in question, had been removed by private intercourse.

41.

We leave Mr. Alexander to reconcile this fact, which he cannot have forgotten, with the assertion contained under his second special reason for withdrawing.

GVW -

40

and

41.

People had better look back at

39

and forward to Mr. A.'s letter to Mr. Withy, in which he says that the objection by all to Mr. W's presence was, that having been at Plymouth, and a partizan, he could not possibly be a fair party in the discussion — the stress was laid on this, and not on his coming to answer questions, — and that Butler and Naish made it; on which ground only, Mr. A. declined his presence. He adds, Feltham and others objected to Mr. W. breaking bread at all till that had been investigated. I consider this

40

and

41

to be very, very dark.

42.

In regard to the third ground alleged by Mr. Alexander, viz.: that by not judging the matter, we lie under the suspicion of supporting false doctrine, we have only to refer to the statement already made at the commencement of this paper.

43.

In conclusion, we would seek to impress upon all present, the evil of treating the subject of our Lord's humanity as a matter of speculative or angry controversy.

44.

One of those who have been ministering among you from the beginning, feels it a matter of deep thankfulness to God, that so long ago as in the year 1835, (q)he committed to writing, and subsequently printed, what he had learned from the Scriptures of truth relative to the meaning of that inspired declaration, "The Word was made flesh."

(q. "Pastoral Letters," by Henry Craik.)

45.

He would affectionately refer any whose minds may be now disquieted, to what he then wrote, and was afterwards led to publish.

46.

If there be heresy in the simple statements contained in the letters alluded to, let it be pointed out; if not, let all who are interested in the matter know, that we continue unto the present day 'speaking the same things.'"

(Signed)

Henry Craik, Edmund Feltham,

George Müller, John Withy,

Jacob Henry Hale, Samuel Butler,

Charles Brown, John Meredith,

Elijah Stanley, Robert Aitcheson.

GVW -

42.

See before.

43.

Heartily can I say, Amen and Amen; but I would add, with sorrow, that the word "speculative" comes in unhappily in connection with

44,

as to H. Craik and G. Müller, who circulated his book as a specimen of orthodoxy. It contains expressions which to those who know the controversy, are painful, as in a measure criminating Mr. Craik, though not so much as his words have since, or his letter to T. M., which I published. It is painful to notice, too, the accuracy, verbally, of

44-46.

The book, as thus described, may have no error in it. The error is in the pieces, not then in the book, i.e. in the first edition, but written and added afterwards, i.e. in the second edition.

____________________

The above paper was read at meetings of brethren at Bethesda Chapel, on Thursday, June 29th, and Monday, July 3rd, 1848.

Copy of Notice read at the three places of meeting, on Sunday, the 25th, inst. - "It is intended, the Lord willing, to have an especial meeting of all the brethren and sisters in communion, next Thursday evening, at Bethesda, at 7 o'clock, at which, explanations will be given relative to the printed letter of our brother Mr. Alexander. All the brethren and sisters are especially requested to be present. The usual meeting at Salem will be given up that evening."

Observe.

1. It is to be remembered Mr. G. M. is a thorough man of business, and knows what the meaning and result of putting his name to a paper is. He knows that if he wrote a cheque for a thousand pounds it would be paid, though he may have meant to write but a hundred. He knows also, that, in legal documents, his name commits him to the contents of the paper. His intelligence as a man of business in every way is of the very highest order. Probably, few merchants in Bristol are superior to him in this, if equal. Several of the other signers are also men of business, who know what a signature means.

2. One of the questions eighteen years ago, among us, was, "Does the Church make the Spirit, or the Spirit make the Church?" That is, "Has that which man calls, or which calls itself the Church, the sanction and power of the Holy Ghost? or is that only which the Holy Ghost indwelling makes the habitation of God, to be reckoned as the Church?"

I beg it may be distinctly observed, that the paper of the Ten makes no allusion whatever to Mr. Newton's recantation; whether that was good for any thing, or, to those conversant with the facts of the case, worse than nothing — need not be touched upon. The paper of the Ten makes no allusion whatever to it.

If I take the paper as a picture of Bethesda's spiritual state, how lamentable is it? A cry is heard at the gate. "Three are come, charged with being connected with delusion, jesuitism, blasphemy." "Peace! Peace (is the governor's answer)! bring them in, and hush your hard words, watchman. Bring them in, even if you have to yield your place to them." Alas! that paper tells of a fallen sunken state. It tells of untruthfulness, a shuffling system, and a deceptive spirit's presence. God has gone down in their consciences as the sun that is set. The veil, grown thick, hides the living Christ from their faith. The Holy Ghost is not owned as being in the company. Circumstances absorb the mind — the world enters, and the flesh; and Satan is forgotten as the gliding serpent; and faith and vital union with Christ in the heavens are all as the bygone tale of yesterday. The Church is no longer that which has vital fellowship with Christ, and is able to shut out evil; but has sunk down into a company of men with a certain profession of faith and practice; but the spiritual responsibilities and associations are all denied: it is nothing more than a mere evangelical alliance. Do I say this haughtily? Nay; with deep sorrow of heart. Time was once when Bethesda was Nazarite in character, and decried by the world and by Dissenters; and I gloried in fellowship with her reproach. Now, alas! with shorn locks and eyes put out, it labours for the Philistines, and my heart is grieved. I see nothing now to prevent its becoming the hold of every evil thing, unless God in His mercy may yet hear. I would see it restored, but my heart fears that the opposite of the Plymouth tale will now be told there. Feeble as the faith was at Plymouth, there was a little faith when a man of God went in and blew the alarm. The congregation has been rescued there, and the very name of Ebrington-Street ceased to be named upon the remnant left in the evil: they are moved to a smaller room in Compton-Street, while Ebrington-Street is honoured as the scene of the testimony of an ex-clergyman who preaches salvation by Christ. I fear lest the opposite of this awaits Bethesda. I say the opposite; but the Lord show mercy, if it be possible.

The Ecclesiastical Position

(r)

As to the ecclesiastical position proposed, I shall say a few words. I shall now put before you the theory which it aims to establish. The rest was the chaff — the theory is the grain — its great object, as I judge. Now observe: "Supposing that those who inquired into the matter had come to the same conclusion touching the amount of positive error therein contained, this would not have guided us in our decision respecting individuals coming from Plymouth. For supposing (see 27) [a man or] the author of the tracts were fundamentally heretical, this would not warrant us in rejecting those who came from under his teaching, until we were satisfied that they had understood and imbibed views essentially subversive of foundation-truth; especially as those meeting at Ebrington-Street, Plymouth, last January, put forth a statement, disclaiming the errors charged against the tracts." Again, after saying, "We did not feel it well to be considered as identifying ourselves with either party" (31), or with a controversy "so carried on as to the cause the truth to be evil spoken of" (32). "At the same time (33) we wish distinctly to be understood, that we would seek to maintain fellowship with all believers; and consider ourselves as particularly associated with those who meet as we do, simply in the name of the Lord Jesus." "Unless our brethren (37), can prove, either that error is held and taught amongst us, or that individuals are received into communion who ought not to be admitted, they can have no scriptural warrant for withdrawing from our fellowship. We would affectionately entreat such brethren as may be disposed to withdraw from communion for the reasons assigned, to consider that, except they can prove allowed evil in life or doctrine, they cannot, without violating the principles on which we meet, treat us as if we had renounced the faith of the Gospel." "We are happy in being able to state, that ever since the matter [? of Plymouth] (39) was agitated, we have maintained [? in our own minds] that persons coming from thence, if suspected of any error, would be liable to be examined on the point."

This is of all importance. It shows the theory on which Bethesda is now acting. This they will do. It might better have been presented either nakedly as stated above. — i.e., without the many reasons why they would not do what they would not do (which serve as dust to hide and conceal this) — or have been condensed into two or three propositions, into which its principles resolve themselves. It is most important, both in what it asserts and in what it omits. While I admit that Bethesda has always, so far as I know, been behindhand as to truth and the practical results of faith in Christ in heaven, and returning thence, and of the presence of the Holy Ghost, the Paraclete, during His absence — I do not admit that it is now in the state it was nine years ago. Practically, there is a new theory and new practice in it; and I think this might easily be shown, if necessary.

(r. So entirely is this slipped in, as if it were acknowledged, unquestionable truth — that few readers of the letters have noticed what it contains: intent upon the parts which were most prominently put, this part they have not weighed, — because it is put in, by the bye, as a matter of course. it is interesting as the parent of the "Declaration," "Memorandum," and "Record.")

Propositions of Bethesda's Present Position.

1. OUR FELLOWSHIP; in itself. — We meet simply in the name of the Lord Jesus.

2. In its connections. — We seek to maintain fellowship with all believers,

Even with those of that party, as to the doctrinal statements of whose leader we avow that some of them we know not (10); some we utterly disclaim (); some "we utterly reject" (11); whose views are so variable (18), whose tracts are written in such an ambiguous style (20), that neither the amount of error (21), and positive error (26), approved saints can agree upon; so written, too, that a second perusal has led some to condemn that, as utterly unsound, who did not so understand them on a first perusal (24). The author of which may be fundamentally heretical (27). Or [? on the other hand] of that party whose mode of controversy has caused the truth to be evil spoken of, and the opposer to reproach the way of the Lord.

3. As to receiving persons. — We receive all [nominal Christians?] [even though coming from the temple of Heresy, from under the teaching of one whose writings are fundamentally heretical], until we are satisfied that they have understood and imbibed views essentially subversive of foundation truth (

27

).

4. As to protection of the Lord's glory, and the flock committed to us. — Any individual suspected of any error, would be liable to be examined on the point.

We hold also, as to a person withdrawing from us, that —

Unless error is held and taught among us, or that individuals are received into communion who ought not to be admitted, unless, that is, there be allowed evil in life or doctrine, he who withdraws from us [and so treats us as if we had renounced the faith of the gospel], violates the principles on which we meet (38), and has no scriptural warrant (37).

It has been suggested to me, that the Ten avow a sectarian position (33) in these words, "we would seek to maintain fellowship with all believers;" and yet we "consider ourselves as PARTICULARLY associated with those who meet as we do:" i.e. special membership is owned.

These four propositions seem to me to contain the theory stated above. Of one thing they may be quite sure, and that is, that those who believe it is a question between God and Satan, will neither recognize them any longer, nor those who associate with them; so that they will not be neutral after all.

Now, if words have a meaning, I get here something lower than the church of Rome, England, or any denomination or sect whatsoever. Nay, it is contrasted with all these things, for they spread the veil over their naked points, and make fair avowals. This openly avows spiritual lawlessness: and this from the pen of godly men, and with the fair sanction which their past holiness and devotedness gives.

The members and supporters of Romanism, Swedenborgianism, Irvingism, Princism, and of all those systems which have been the expression and hold of a lying spirit, have a highway thrown up for them here into Bethesda, as much as Newtonism. The question is not, "Did Bethesda mean to do so?" or, "Does she think she has done so?" but simply, "What is the meaning of the document?" Neither, again, is it the question, "Whose pen wrote the document?" but rather, "Whose energy blinded the minds and eyes of saints, so as that some have produced, and others accepted such a document?" And here, as before, the more honesty is proved in man, the more delusion from Satan also is proved.

In the theory (and as is the theory, so has been, and is the practice), truth and grace are not only separated from the Spirit, and faith, and good conscience; but may be used as the screen and shelter of any lying spirit which comes, of bad faith, and the seared conscience. The theory omits the Holy Ghost altogether, whose presence in the body is the distinctive difference of the church from every other company whatsoever; and shuts out the idea of "a fellowship in Him, or of vital union in Christ"; and it opens the door to all false doctrine, if the holder of it has but effrontery and subtlety enough to deny and baffle his examiners; for, denying the unity of the church of Christ, it sets aside letters commendatory, and the question concerning the company from which he comes, and of which he is still a member; and takes him as a unit upon his own testimonial of himself. "The manifested judgment of the Spirit of God in one gathering of saints is valid for all — this is here trampled under foot."

To meet (s) in the name of the Lord Jesus, is not enough. If He is the centre of unity, the Holy Ghost is the alone energizer in the quickened nature given — its sustainer. If this is forgotten, of course the Holy Ghost, personally present in the body, must be so also, as it is in so many places; and then there is no safeguard whatever for holiness or grace; and the table becomes that which sinks the soul of the individual into principles and practices of evil, from which, as an individual, he had emerged.

(s. See 'The Living God and His Church," in Present Testimony.)

The fellowship of all believers in the above extracts is not commensurate with that which follows. Professor would have been a better word than believer, as conventionally large enough to include known false brethren and heretics. But there is another error here, and it is more pointedly stated afterwards "to treat us as if we had renounced the faith of the Gospel." The fellowship of all believers assumes that every believer may be in communion; the excommunicate being "as if we had renounced the faith of the Gospel" puts discipline upon altogether a wrong basis, as if no man could be excommunicated who was a believer: whereas Paul says, "delivered to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord." To set aside this is to set aside the clearest token, the most overt one, of God's moral government in the Church on earth. He, God, is with her in her extreme acts of zeal for His name in her courts, when she puts away any; and the God whom she vindicated cheers her hearty love of grace, and vindicates her holy act by restoring the excommunicate in soul. There is here also the neglect of the difference of the Church standing upon earth in its perfectness as a whole, in contrast with the world and what Jude speaks of — the faithful few in the midst of false profession; while the danger of the framers of it is but too evident. The enemy seeks not to hurl them back into worldliness and fleshliness merely, but into that moral and spiritual corruption described by Jude, out of which we all came: if he succeeds they will build again the things they destroyed, and their last state be worse than their first. I speak of them now as if still retaining their Christianity. Lot's last going to Sodom was his worst.

The distinction between actual and practical union with all saints, and also the difference of holding a position not only open to all, but having a claim upon all, and a position of actual communication with all, seem too much forgotten. I have, as an individual, actual union with all saints who are in the world, for one Spirit sustains and feeds the life given in common to us all; but I know not all even so as to be able to practice communion with them, beyond praying for the (to my mind) undetailed all. Again, scattered and buried in various systems, whose centres are points of difference, and not the one centre (viz., the grand common points of agreement), if I take up any position of fellowship at all, it cannot be one of actual communication with all saints, because some are buried in systems which deny the Word and the Spirit, and will not come where they and spiritual holiness are owned; and besides, some, in coming, could not be received, because they would demand the sanction of what God's word and faith and the Spirit would prohibit the surrender of, or would bring evil which he forbids the reception of. Of course, the communion of the brethren, if around the person of the Lord Jesus, is in the Holy Ghost and in the hallowing presence of God, even the Father — ever separative of all evil, whether of the world, the flesh, or the devil, as that will be found. To attempt a position of actual fellowship with all that have life, now, can only lead either to disappointment, if we be indeed true to God, or to latitudinarianism, if the heart, forgetting God, prefers the notion of brotherhood. And here let me remark, that the fallacy which troubles many upon this subject, is the assumption, made by themselves, that Jude's epistle is not true, and that the Church on earth has not failed; they think the Church is still an unbroken body, standing in the world in contrast with it. The fact is, that amid all the confusion of worldly Christianity and Christian worldliness, saints may be found everywhere and in every system; but witnessing for God will be in those who, ceasing to do evil and learning to do well, cleave to the living God in His present vindication of His competency and wisdom to keep whom He will. That these will have an obedience of faith as to all that was given at the beginning, and no other standard save Scripture, is quite true. It is also true, that "where two or three are gathered together in my name, there am I in the midst of them." But serving the living and true God — that is their clue through the maze which man's wickedness has reared around them. And most surely, if I would take a position in the world of serving the living and true God, and waiting for His Son from heaven, that is possible; and not only is accessible to all saints, but has a claim upon all to come and do likewise.

Instead of all this, the theory proposed presents a system utterly at variance with God's truth as to the Church, utterly incompatible with the present walk of faith.(t)

(t. What effort did Bethesda make either to retain the godly men it has driven out, or to get them back? One letter (and that was connected, too, with sad shuffling) I saw, which said that some would be glad to receive them back, if they would but consent to "the little" matter of giving me up. As if they had not acted entirely without me. They had been breaking bread apart from Bethesda I know not how long, ere I went to Bristol, and took their course upon matters which I knew nothing about. The powerful presence of the Lord in their room, amid their manifest and felt weakness, has made me since oft find refreshment there.)

____________________

Many Scriptures, among the rest — 1 Tim. 4: 1, 2; 1 John 4: 1, 2, etc., convince me that — besides the fanaticism of the flesh, or the prejudices and wounded feelings of the human mind — lying spirits are permitted sometimes to act among saints in the church. The light of God's eye will discover them to those who walk in the Spirit near Him through faith. The signs by which they may be discovered may be different at different times. The spirit of the pythoness (Acts 16) was discovered to Paul, by the attempt it made to unite the testimony of Jesus with the spirit of divination. The false apostles (2 Cor. 11) were detected like Simon (Acts) by a false estimate as to money. The work of the adversary among the Hebrews and Galatians was very striking: in the former, it was a turning back from the new testimony about heaven to earth; in the latter, it was a mutilating of the grace given, by an attempt to perfect in the flesh what was begun in the Spirit. Both of these, I judge, are to be seen in present evil. The hope of the coming brought to many souls, fifteen years ago, many searchings of heart as to ecclesiastical position, and set before our souls the Lord of Glory as the alone object of action; and the presence and power of the Holy Ghost was known at Bochim. Instead of this, this man or that man has now been exalted; present things, and sometimes present testimony, and the church made objects of — the coming of the Lord as a heavenly thing forgotten — a spirit wanting in candour formed in brethren, and policy admitted among the saints. This has been followed by a new ecclesiastical system, in which man comes between the individual conscience and God; the body has been settled down in worldliness where Satan's power is; and false doctrine has crept in as to the person and work of the Lord.

I have confined myself to "the case" I took as an illustration of the evil in Bethesda.

If I look at the spirit of the acts of the signers of the paper, what am I to say? I cannot say it is honest; and yet they are honest men. There is a system of shuffling also connected with it; for the congregation has been deluded into the snare, and persons outside deluded too. What shall I say? I trust it is a delusion of the enemy's.

And here I know it will be said, "But all this is nearly a year ago — things have changed since then." THEY HAVE NOT CHANGED. G. Müller's and H. Craik's courses since are as bad or worse, to those who know the facts of the case. And the letters from persons inside of Bethesda which have crossed my path are worse still — worse since the Woodfalls, and Mrs. Brown, and Mr. Aitcheson went out as to the system of shuffling, and much worse as to the doctrine. I said, in my four-page letter of October, that the Lord would justify what I said about Mrs. Brown and the Woodfalls; and so He has by their withdrawal, and the Messrs. Woodfall's reasons. If any ask why do I print this, so long a time after it occurred, I answer: 1st, Because I find that the untruthfulness and shuffling system, coupled* with the very same church policy, are in Bath, and are energetically pressed by some at London, and elsewhere. 2ndly, Because some are trying to use the blasphemous doctrine as a scape-goat, on which to send away the charge of untruthfulness and the shuffling system. Untruthfulness and the immoral system, were primary charges at. Plymouth; they are the chief spots on Bethesda, and the chief characteristics of the evil. I add, that I see more and more the grace and wisdom of God, in having made untruthfulness, and want of moral integrity, the primary charges. Every one can judge what is truthful and what is honest; and the poorest saint can tell when a lie is told, or the spirit of lying is present. I add (with sorrow), that every one that I have seen yet connected with it — however high, and open, and candid, naturally — has fallen under the power of these two evils of untruthfulness and underhandedness. Often too the symptoms are glaring in the inverse ratio of the natural character. That is they would be more obvious in a man of high character than in one of low character. So far as there has been removal from the surface of erroneous doctrine in Bethesda, it was chiefly through my acting outside. Mr. Müller, inside, may take the credit of it (as he does). Alas, it is only skin-healed, and the issue is working below the surface. 3rdly, Because nothing can clear Bethesda, as such, save some public act of its own, in confessing and repudiating this paper of the Ten: that must be the first thing; and while G. Müller persists in making his course all of a piece, no one that knows the facts can, or ought to be satisfied. When this monstrous paper of the Ten is judged, then one may ask whether truth and integrity are restored in the assembly.

*The Lord will not forget the church, and we ought not. To those who are amazed at all these troubles through which He is leading, I would say: If "there must be also heresies, that they which are approved may be made manifest" is the Lord's word, such things turn for a testimony for us when they occur. So far from admitting my path is a wrong one, because of these last four years' sorrow, I say, I never thought to have been permitted to taste so much of the sorrow and experience of the Apostle Paul. Certes, I am not an apostle; and yet his experience, as recorded in the Epistles, I have been permitted in a measure to taste. This certainly, if true, ought neither to make me ashamed of my path, nor to incline me to faint. It does lead me to own how every thing is of grace from first to last, and how abundant the grace towards myself.

Some may think to neutralise all this by saying, "Who made you a judge or a ruler?" To such I say nothing; in so doing, they take their place as I have taken mine. If any, in godly simplicity and honesty of heart, say, "But is not your statement one-sided? I reply: It is, so far as being only part of one side of the question. One of my objects in putting it forth, is to proffer a fair and open investigation of the whole case from first to last before all concerned. The internal and external evidence of the documents is connected with facts not done in a corner. Let there be a fair and open meeting, and God will show the right.

And now, I only add one word more. This controversy has broken me not a little; and I would confess before my brethren, that I have to thank God for it, and the purging he has brought with it to my own soul, forcing me to awake from a lethargic slumber. I have to confess before Him, and all, how supine my soul has been, and alas! is, toward the glory of Christ, and the good of the church; and have been in measure taught to know how little, among his thousands, I am. But I am not aware of any sinister object, or any unkindly, feeling, toward any. I pray for all, and desire to do so, though less than the least of all.

And now, dear Edward, I beg your careful consideration of these points, as before the Lord.

And am,

G.V.W.

April 23rd, 1849.

P. S. — I say again, I am not one tittle better than those that have done this evil; but I cannot see why this is to be my plea for denying that in the company of those who were once poor sinners, which makes them the church of God; and for sanctioning evil which, if sanctioned, will be my own ruin. As a poor sinner, I have no mastery over evil, save while I judge it. And what portion have I, save in that house of God? God is looking on, and the Shepherd of the sheep may be seen by faith in the height as well as the Holy Ghost down here; and this gives strength. I beseech brethren to be afraid both of mistrusting God and of not expecting blessing at his hand (Deut. 1). How cheering to know that God is with us!

LETTER 3.

MY DEAR BROTHER,

Little remains for me to say. My questions to those who came from Plymouth were, "What has been your connection with that untruthful, immoral system in Compton Street; and if you have left it, how have you shown that you have judged your past connection with its untruthfulness, shuffling system, and false doctrine?"

My questions to Bethesda people are the same, with this addition: "What is your connection with, and what your judgment of the evil act of Bethesda in persisting, when warned, in receiving the evil?"

As certainly as there is a living God and a living Christ, so certainly does the presence of God the Holy Ghost down here, demand that those who come into the place professedly under him should judge themselves, or be judged as to such evils. Such is the ground I take; such is the ground I hold as to Bethesda, and every place which identifies itself with the same evil. Clearly such questions involve, or nearly so, the requirement of the answer, "I have seen the evil, and have ceased from the place."

It is possible that some anomalous cases may be found in which a person may be found free from the evil in mind, heart and spirit, and yet by a foolish act committed to it as a member of a body; but if a false spirit is at work, this be a rare case. And are they in fellowship with it still? I may add, that, as untruthfulness and want of moral integrity are the primary evils to be guarded against, every one coming from such a place is suspected — just as a Christian from among Jesuits would be. This is very painful. It is, indeed, hard (seeing how exceedingly subtle some of them are, and how active in seeking entrance every where, and how utterly untruthful) to accredit any as pure.

*I do not propose (unless forced to do-so) to contend in any more places about this evil. I cease from those who receive it, as entirely as from Irvingism, the connexion with which is more than most suppose. Since October I have gone to no gathering which had not acted decidedly. Henceforth I shall, the Lord helping me, refuse all association in work with those who in any way have identified themselves with it, and stand entirely aloof from all who in any way dabble with it, save to warn and endeavour to rescue them by rough or gentle means from it.

*To contend against a heresy until the error is opened up and full warning is given to souls, seems to me to be the part of faithfulness, for those so led by faith and the Spirit. But there is a point beyond which, controversy can only be carried, because we assume that WE can give conscience.

My mind is now decided, with God's help, to retire from all association with the gatherings, into the solitude of an individual, rather than, in any way, to sanction the evil or to become connected in word or communion with those (however dearly I may love some of them as individual saints) who are known to identify themselves with it.

Less I cannot do if I believe it to be a direct work of Satan, and of a lying spirit among the saints.

Yours in the Lord,

G. V. W.

P.S. — The danger which has to be prevented, guarded against, or escaped from, as in various places it may be, is participation with an evil of which another expressed his fears thus pointedly. "I used to think, that. . . . ., since Brethren depended on the Spirit of God, if they followed the usual downward course of the church, all the result would be, that they must, like any lifeless body, be decomposed and scattered, since the power of life would be gone. I have now the conviction there may be a terrible living death, in which Satan himself should energise the mass, as taking the place once held by the Holy Ghost.

" Something of this kind took place in the decline of the early Church to Popery; and it is against such a decline and its results that I wish us now to be on our watch."

In such a state of things, clearly, God (Father, Son, and Holy Ghost) with the obedient PRESERVED ones, may be looked for, as on one side; and Satan (working through the world, the flesh, and as the devil) with the MISLED ones as on the other; among whom, doubtless, as in Romanism, would be many individual children of God. Let not the Saints forget that the sons of Levi, who had transgressed, had to consecrate themselves to the Lord with their swords upon their thighs, that they might receive a blessing from the Lord, while the Tabernacle was taken and pitched outside the camp, where the Lord met with Moses, and whence Moses returned for mercy's sake into the camp.

As rude in speech, and more accustomed of late to be among the poor than with others, I crave forbearance toward my great plainness of style. I have been anxious, as feeling it was due to the glory of God and His Church, to deliver my own soul, and to make the trumpet give a certain sound; and Satan being the subject of alarm, I have not cared either to conceal the excess and the strength of my own feelings or to make the sound a pleasant one to the slumberer, whom I desire to awake. I know of no soft words and fair speeches due to the lion or the bear. "Resist the Devil and he shall fly from you," and "The Lord rebuke thee, Satan," are words of conflict and positive opposition to the adversary and, nothing else. Against brethren I have nothing. Those who help the adversary against the Lord and his flock, I warn and entreat; and necessarily in standing apart from these evil deeds, stand apart from them so long as they continue in the evil; until they cease from it. Christ and His flock are dearer to God than all else — than any man's feelings.

I shall be sorry if any word of mine, which seems to any indicative of unkindly feeling towards any, is used by the adversary as a plea for their refusing the word of warning; sorry for their sake, I feel no unkindness to any, and if I did, it would not justify any before God in pursuing a wrong course. God is witness, who feels, and who prays, and who expects most as to delivering grace for his sheep at this time.

After such a letter as 2, brethren ought to understand, and so ought I, what is to be understood, when I say I desire to hold no place, save that of a poor sinner saved and kept by grace, seeking to be led by the Spirit of God as may glorify Him. I have confidence in God that He is present with us, and I look to him to uphold still, and to restore some who have fallen, and strengthen all. As to His goodness in teaching, first, in truth, God did teach us graciously for many years; — his book, without a rod, open before us (see the first edition of the Christian Witness, from January, 1834 to January, 1841). There was no rod of controversy then. Through Satan's guile, heretics were raised up; and our hearts, generally exalted instead of humbled, by the mercy and blessing given, were ready to be snared in what God could not own. His grace would not give us up, nor his testimony through us; and though, during the interval from 1841 to April, 1845, that is, while the evils were ripening till brought into judgment, it may be hard to trace the manifested teachings of God; since 1845, I can, to my own mind, at least, distinctly do so, mingled with the rod though they be — the rod which broke the primary evil, and has to break down the worldly self-sufficiency which followed in its wake. Thus, first, there was (in 1845) the question of the personal presence of the Holy Ghost in the Body, the Church. Then (1846) the question of the character of the Church, and how utterly incompatible with this was all untruthfulness and shuffling. Then (1847) the heresy, and that such a thing as delusions and works of Satan were to be found among saints — to clear in that which is spiritual and moral, as storms do the atmosphere in nature. Then (1848) was 1 John 4: 12, taught practically at Bethesda, i.e. trying the spirits, whether they be of God; also the question of the links of the company of believers.* And secondly, I have no doubt that he is teaching moral lessons besides truth now, while trying our works, which will be of value to many hereafter — even peace and quietness, in a day when the storm may rage elsewhere. To some souls he is showing that, with all they know, they either never had any defined principles to walk by, or, if they ever had, then that they have lost them. In the souls of others, he is forming or deepening principles; and the souls of others he is forming to, and ripening in, their principles. If every one of us has to take before man, the place we hold, in truth, before God, — though humbled before man, — yet we shall, in the increased knowledge of ourselves, have more capacity and sense of our need of God and his Christ. When he bids the cup to be passed around, who shall, or who can, refuse to drink it. May we in gentleness bow to his hand! And surely, if no flesh shall glory in his presence, it is not merely because our flesh is worthless, but also because the grace and mercy of His love in Christ Jesus, have already filled that presence for us with the fragrant perfume of the worthiness of the Lamb. And what, if led by the Spirit, may not be expected from Him by those, whose desires are formed after the glory of that holy child Jesus whom he delights to honour, and of that Church which he delights to bless?

*This last point may be further developed, perhaps, elsewhere, in another scene.

SUPPLEMENT.

I have deemed it well, in order to help my reader, and to save his time and Mr. Alexander's, to present the following additional evidence, gleaned chiefly in Bristol.

In quoting the following extracts from letters, I would just say how I came by them. When I challenged our brother A. with the gross discrepancies between the letter of the Ten and his printed circular, he replied, "There were other letters sent to the labouring brethren, and many meetings and much discussion had passed for nearly two and a half months before his circular was printed." As these letters had been produced by him (he said) at a public meeting in the vestry of Bethesda, and were shown to any who might seek information, they, of course, were freely given to me. They do not diminish the discrepancies at all, but make them worse.

I give those extracts which Mr, A., in order to save my time, pointed out as the most important. The parts omitted are unimportant, but the letters can be seen. In order to explain the circumstances as fully as possible, I have interspersed a few remarks which were really the result of my own investigations; they have been well weighed before being made. I give them as an historian, and am quite prepared to substantiate them, when called on to do so in a fair and open court, before all the parties concerned.

Mr. A. wrote to Mr. Craik and the labouring brethren in April thus: —

"In regard to the melancholy matter of Mr. Newton, I am anxious to say a little to you, dear brother, and our dear brethren labouring together. I feel a solemn persuasion, that the Lord has brought that matter to our door that we ought to judge it; and that if we do not, for peace' sake as maybe alleged, I feel intimately persuaded it must come, in a more difficult shape to deal with, and perhaps (if now neglected) in a way that may bring shame upon us. I have three papers of Mr. N.'s before me while I write; and, while I desire to write as in the presence of God our Father, I can have no hesitation in avowing to you and our dear brethren, that, in my poor judgment, these documents contain deadly heresy, doctrines subversive of the atonement, and touching the person and glory of Jesus Christ our Lord. I would just quote one or two parts for your judgment and that of brethren, just remarking, that it is vain to point out other passages which seem to state clearly the atonement and sinless nature of our Lord, while these passages remain. I judge them as they stand, and pray you to do so likewise. I only quote from the last two papers ... One is the recantation of error; page 3 I find these words: —

"'In allowing that the Lord Jesus had a body different from that of Adam in Paradise, I was right; I was right also in saying that inherent, corruption is not the originating cause of mortality, but the one sin of Adam. By one man sin entered into the world, and death by sin. I was right also in stating, that the Lord Jesus partook of certain consequences of Adam's sin, of which the being possessed of a MORTAL body was one.'

"That paper is dated in November last. The last paper published by Mr. N., which Mr. W. is now circulating here (I have known two copies given away by him, and one is now before me), contains extracts from Bishop Pearson's 'Exposition of the Apostles' Creed,' which Mr. N. commands to the saints as 'illustrating the Scripture doctrines of the real humanity and sufferings of our Blessed Lord.' In this paper I find, amongst several extracts of a like character, the following in page 9: —

"'As He [Jesus] was truly and properly Man, in the same MORTAL nature which THE SONS OF ADAM have, so did he undergo a true and proper death, in the same manner as we die; for Christ, who took upon Him all our infirmities, sin only excepted, had, IN HIS NATURE, not only a possibility and aptitude, but also a NECESSITY OF DYING.'

"Again, 'This body of Christ, really and truly human, was also FRAIL and MORTAL, as being accompanied with all the natural properties which necessarily flow from the condition of a FRAIL and MORTAL body.'

"I would simply put it to your heart and conscience, dear brother and the brethren, whether, by any interpretation, we can get over passages of this nature, especially that quoted from Mr. N.'s own recantation. If the Lord Jesus, in consequence of Adam's sin, became possessed of a mortal body, and therefore MUST HAVE DIED, independently of laying down his life for the sheep, — for instead of a voluntary, vicarious laying down of life, he must die IN CONSEQUENCE of Adam's sin, — then we have no atonement; the Lord of Glory, the Son of God, the Second Adam was of dust and ashes like us! as our brother Chapman so exactly stated." . . . .

After saying what his own thoughts were of the Lord, A. continues —

"I feel all this to be so sacred, that I cannot but write these lines, in hopes that you, dear brother Craik, and other beloved brethren, may yet take up this subject, which would occupy but little time to see all the principal points where such doctrines are laid down, and to judge these things before the leaven spreads; at the same time, I give this solemn warning, that the leaven is spreading. . . . . And I confess, that rather than accredit such statements as these, uphold any who teach (which I feel brings in the Scripture 2 John, 9, 11), or have any fellowship with any one who would put forth before the saints publicly or privately as Mr. N. does and has done, I would rather give up every thing; that is all I can say. It is a Jude-time. "Earnestly contend for the faith which was once delivered to the saints." . . . I have had a peculiar bond of love and fellowship with the saints here, and if I write strongly, it is because I feel deeply for their welfare. . . . . Peace be with you. Ever affectionately yours, in the Lord Jesus,

G. ALEXANDER."

To this letter there was no definite answer. The question was again considered; and most said they saw no responsibility to do any thing. All felt not so, for some one or other said, "Well then, all one can do is, to act individually, and save one's own conscience," or words to that effect. Mr. Alexander said he should visit Mr. H. Woodfall. After the meeting, others agreed to go also. Mr. A. went next morning, when Mr. H. W. said he should not teach, because he did not understand the doctrines, but would not promise not to circulate the tracts. Two others afterwards called, and were asked by one of the Mr. W.s, "did they come officially?" the answer was "No, upon their own responsibility."

I remark here that, among other things the church has to guard against this, the technicalities of formal order assuming a place to the disparagement of spirit, truth, and power. If Mr. A. had neglected any step which he ought to have taken, he would have been wrong; but the pleading of that omission by Bethesda (though correct if trying to put him right) would have been most wrong, if it was pleaded either to vindicate its own neglect in caring for the Lord's glory, or to raise feelings in the body against Him, or in favour of its labouring brethren.

About the end of May, Mr. A. wrote another letter to Messrs. Müller and Craik.

"My dear Brethren, — I feel it very strongly laid on my conscience to write this line, to beg earnestly that even yet there may be an investigation and judgment of the tracts of Mr. Newton; which can easily be done in a short time, as pointed out by our brother Chapman. I understood that brother Craik declined this inquiry again at the last Friday evening meeting he was present at; so I assume it is so in this, which I should be glad to hear otherwise. I feel that you must be stopped at each difficulty connected with this subject, until the subject itself be gone into, and judged as before the Lord. Whether l regard Mrs. Browne's case, or that of the Woodfalls (which has only been noticed by two or three amongst us), or the declaration of our brother Aitcheson, that he felt perfectly at liberty to circulate all Mr. N.'s tracts, though through respect to others he might feel restrained (which Mr. H. Woodfall likewise declared); in fact, which ever way I look, it seems to me that, duly considering our present circumstances, and all that has gone on around (which, as members of the same one body, we are bound to consider) we are most imperatively called upon to inquire and judge in this matter. I solemnly believe it is the first work, the chief thing we have now to do. Let me ask here, dear brethren, how could you meet Mrs. Brown, were she pleased to defend Mr. Newton's tracts, to justify his doctrine regarding the Person of our Lord, to state her wish to invite Mr. N. here (as she did state her wish and intention so to do at Bath)? what could you say, as not having satisfied our minds respecting the tracts and doctrine? Could you scripturally refuse fellowship to Mr. Newton, or to accredit him as one accustomed to teach the saints? I believe not, unless the question be judged. . . . I draw from all this my conclusion, that an indifference to this whole matter, or refusal to judge it when brought directly to our door, as it has been, and now is there; and when the person and majesty of Christ Jesus are in question, will, I am persuaded, bring the Lord against those who refuse to judge and act. No blessing can be expected, I humbly conceive. I believe we cannot sufficiently realise, that we are members of the whole body; that our acts must affect those gathered together in London or Dublin; and I believe I may safely say, that the not judging this momentous question is very grievous to many of God's people in fellowship; I mean those at other gatherings. After bearing some time, and considerable exercise of conscience, I feel my own path to be clear, which is, that if you, dear brethren, do think it meet and right before God to refuse to investigate and judge, I must withdraw from the meetings. . . . [After stating some facts that had been brought before the brethren] . . . . . Adverting to all this, I am thoroughly satisfied as before God, that a refusal to judge is a grievous wrong, though it might have been otherwise sometime back; yet now, the principle of non-interference directly interferes with the Lord's glory in this matter, and I feel assured that He Himself will judge it, let the church here do as they please at present; I believe, in fine (and on this I would act), that not judging this whole matter now is, of itself, manifested evil, if I may so express it (my own judgment of course); and, from manifested evil, I shall be constrained to separate, if persisted in. This may seem strong language; but to those who have no judgment on the points at issue I would say, How can they, how can you, dear brethren (supposing YOU have not read any of these papers), be in a capacity to say, it is too strong language? It is the refusal to judge or inquire which I complain of. If inquiry were made, and a directly contrary judgment to mine and that of others come to, the case would stand on different ground. Now, I would ask again, in all love, and in the respect so due to you, which has led me to write this long note, supposing you refuse to judge in this matter, how can you, as those placed of God as leaders here, or teachers, answer my conscience, or the inquiries of any exercised about these things? or meet the difficulties of parties coming and going from Ebrington Street, or this new chapel at Plymouth? But I forbear. You will pardon so long a note. You would greatly oblige me by a line from one or other. If your minds be clear as to the course you think it right to adopt; I mean, if you consider that investigation and judgment must at all events be declined by you, I should be glad to hear it, that, waiting upon the Lord, I may know what step to take. My comfort is, that God's heart is on Christ Jesus. He that toucheth Christ's person and glory, touches the apple of God's eye. . . . Believe me in much love and respect, yours affectionately in our Lord Jesus, "G. A."

"P. S. — . . . I learn this day that it is contemplated to read the narrative of the orphan-work during the next two weeks. I would humbly suggest, whether the question discussed in this ought not to have the pre-eminence?

A few lines of answer from Mr. Craik said, that several brethren had considered the subject with prayer, and had no light about it.

Let the reader compare these two letters with 2 - 4, and say how far it is a fair statement.

______________

To perfect my outline, I add the following account of the winding up of the meeting at which the paper was read to the body of saints: —

On Thursday, June 29, the meeting was too protracted for there to be time for any judgment to be come to on the paper of the Ten. There was a meeting fixed, therefore, for the following Monday, July the 3rd. After prayer by G. Müller, Mr. Craik stated what would be the order of the meeting; viz., the perusal, first, of Mr. A's letter, which, by a strange oversight, they had not done at the first meeting; then of their reply. After which, the church would give judgment upon it. But that they (query, the Ten) stated deliberately and advisedly, that they were firmly resolved not to allow any extracts to be read, or any comments made on the tracts, until the meeting had first come to a decision upon their paper.

A discussion then took place as to the rightness of allowing the congregation to give a decision in the dark; that is, without information being given to it as to the nature of the error involved.

Mr. Müller said, the first thing the church had to do was, to clear the ten signers of the paper; and that if this was not done, they could not continue to labour among them; that the worse the errors were, the more reason they should not be brought out; no matter if it was as bad as Socinianism, the ears of the church ought not to be polluted with such things. That it was an unrighteous and unholy thing to bring out errors from tracts which the writer had withdrawn from circulation, and the errors of which he confessed with deep sorrow before God,* the church, and the world. So strongly did he feel this, that, though if any brother wished to do so, he was free, after the church had delivered its judgment and cleared them, to bring out the errors of the tracts — Himself and the Ten must retire first.

*Every one acquainted with the facts knows this to be as contrary to and contrasted with those facts, as it is possible for any statement to be.

[It seems to me, that while those who wished to open the tracts were quite right to say so; that they were "out of order" because their desire would have infringed the object of the meeting. While willingly at it, they were inconsistent in forgetting its object. I add, also, that they were mistaken altogether, I judge, in their motives, because Mr. Alexander's letter did inform the body; and, before God, and the church, and the world, the body acted, in giving its judgment, with the knowledge that the doctrine involved was doctrine which touched the person and work of Christ. I add, also, that I think they were out of order and inconsistent in another way, because the theory of Bethesda is, that the pillars are the conscience-keepers of the body. Now, clearly in the midst of an action of a body, and that a difficult action too (for, if it could not say Amen to the paper of the pillars, it ceased to be the same body), was not the right time to throw in so entirely another question as, "Is the principle of this body Scriptural?" The question then pending was really a very important one to Bethesda: Shall we continue our existence or destroy it? I hardly think the objectors can have seen this, or that that which they urged contained in it that which, though the mass would not have seen it, would have been a motive for self-destruction of the body.]

Mr. Craik stated the manner in which the church was to give its judgment; viz., by those first standing up who considered the reasons to be satisfactory, afterwards those of a contrary judgment. Those who chose to express no judgment, could keep their seats.

A pause for consideration was then allowed.

This was broken by the suggestion, whether the reasons themselves might not be open to discussion first?

Mr. Craik assented to any brother stating his objections to the reasons assigned for declining to investigate the tracts.

[This seems to me to have been really kind, and gratuitously so on Bethesda's part. I know not who proposed it. It was based, I judge, however, upon an entire error, as was the part taken, I judge, by the various ones who, toward the close of it, left the assembly.

The error I refer to is, the assumption that the paper of the Ten contains only the reasons against the examination of the tracts, and not also the outline of an ecclesiastical polity which is such as that (if the reasons had been seriatim condemned, and, moreover, the tracts in question then brought forward and analysed, and the contents condemned) the whole evil condemned could have been let in still. Mr. Müller and Mr. Craik, or the Ten, therefore, appear to me to have been consistent with themselves, while the others seem to me to have been dragged, by a desire to cleave to God, over the breakwater which they themselves had been sanctioning.

They thought and spoke as if they were in that which was to them the church, and it was only little by little that they perceived that the question was not about keeping evil outside, but of getting themselves out from evil which was inside.] At the close of the discussion which ensued, many left, and the question was put.

A very large majority stood up to signify their concurrence, some retained their seats, — Mr. Code: among the number. He rose and protested against the whole proceedings; stating, that he considered the Spirit of God had not guided them in reference to that paper; and that their mode of voting seemed to Him wrong.

[This seems to me to have been the proper course for any one who went to that meeting.]

Mr. H. Woodfall is said then to have defended and eulogised Mr. N., and said that he had brought out much deep truth as to the living sufferings of Christ Jesus, etc., Mr. Code said, "that ought to be stopped;" but he was allowed to go on. This looked so like partiality, that one left, and many were grieved. Mr. Müller afterwards said, he could not agree with all that Mr. H. W. had said; and, besides, "Mr. N. has confessed himself in error."

A copy of the paper of the Ten was sent to Mr. A., who, July 6, in writing to Mr. Withy, thus notices it: —

"I would take this opportunity of noticing a letter sent to me last evening by G. Müller, which is signed by you and nine other brethren; and I should feel obliged to you to state, before these brethren when together, and to any absent from such meeting (if I may ask for so much), that I received their letter, and desired in all love to make one or two remarks upon it. How you, dear brother, and Aitcheson, Hale and G. Müller (who has not gone through the proceedings from the first) and others, could have signed this document, and approved of each part of it, I cannot conceive. Can you really and fairly state, as before God, that you and others are happy in being able to state, that, EVER SINCE the matter was agitated, you HAVE MAINTAINED that persons coming from thence (Plymouth), if suspected of any error, would be liable to be examined on the point?" Did you state this when Mr. H. W. came? Did not brother Craik say more than once, at the meeting, when R. Chapman was present, that he had no wish or desire to ask Mr. W. any question? Would not you and brother Aitcheson (whose name more especially astounds me) rather have stated, dear brother, that, as you apprehended no error in the tracts or doctrine, you saw no necessity for any such examination? I leave this with your own conscience and that of others. I really grieve to read this paragraph and other parts of this letter. Just below the above part, for instance, the mention of Mr. W.'s coming to the labourers' meeting, I feel to be very uncandidly stated; indeed, the way in which it is stated seems to me to be totally incorrect. The objection to Mr. W.'s presence was, that, having been at Plymouth and a partisan, he could not possibly be a fair party in the discussion. This was the objection made by all — the stress was laid on this, and not on his coming to answer questions. The objection was made by brother Butler, decidedly; most strongly by H. Naish; afterwards, by J. S. It was on this ground only I objected to his presence. Surely it was forgotten that one or two of these ten (I think Feltham and some others) objected to Mr. W.'s breaking bread at all till matters were investigated; yet this paragraph charges all on me, and I feel in a very incorrect and uncandid manner.

The opening declaration of this letter I cannot look upon as a straightforward statement. We have no information whatever of our brother's intention to do as he has done. I had stated in two strong letters, and in two or three meetings, but especially at the last, that I should not be able to continue while these matters were suffered to be unjudged and uninvestigated, or left as brethren were disposed to do; and if I chose, after deliberation, and with the counsel of some whose judgment coincided on that point with my own, to deliver my own soul and conscience in that mode (of a letter addressed to those of intelligence), which I deemed less objectionable than addressing all who meet together, or those who would have come — surely, it can hardly be candidly stated that there was no intimation whatever.

I write thus much, dear brother; I grieve most over the special pleading and weak reasons why doctrine should not have been judged, as dishonouring our Lord, and which will be found so evil amongst the people here. I had proof yesterday of its circulation; that is, I heard of it by an eye-witness. I desire to love and pray for all the brethren, but in these proceedings — this letter of the ten, and these last Church meetings (so-called) — I cannot have any fellowship or sympathy, and cannot but surely foresee the result of all.

Believe me, very truly and faithfully,

Yours in Christ Jesus,

G. ALEXANDER.

To Mr. Withy, and for the Nine brethren who have signed the letter alluded to.

In Mr. Withy's reply no notice was taken of the above remarks.

I add, lastly -

That Mrs. Brown, Mr. Aitcheson, the Messrs. Woodfall, and many others, have since left Bethesda. Brethren may judge upon what grounds they have left by the Messrs. Woodfall's paper.

Statement of G. and H. W., at the Church Meeting at Bethesda, on Monday, the 12th February, 1849.

We feel, dear brethren and sisters in the Lord, that the time has at length arrived, when we are called upon to withdraw from communion at Bethesda; and we think we can do it with a clear conscience towards God — for the sake of peace, and for the purpose of preventing bitterness, arising from the endless system of agitation kept up in the meeting from persons within yourselves as well as outside.

This step of ours has been FINALLY determined on from a conversation with one of your pastors, who seems to think this would relieve them from some of their difficulties.

In taking this step we do not at all waive our claim, as brethren in Christ, to a seat at the Lord's Table here.

We will now shortly state our reasons for this solemn step: —

1st. — Although we are not connected with any peculiar views or tracts of Mr. Newton, yet we consider him fundamentally sound, and therefore we cannot conscientiously unchristianise him, or deny him the right-hand of fellowship. Neither, as regards the Christians at Compton-street, dare we refuse to hold fellowship with them so long as we consider them entirely free from fundamental error; as sound in the faith; as walking in the truth; and as those whom Christ has received.

Here let us ask, if you would not think it unrighteous if one of your body should refuse to have any intercourse or fellowship with you, because the gatherings at Bath or London had, without sufficient reason, cast you out as unfit for communion, or as objects of suspicion?

2ndy. — We consider the regulations that have been, and will be virtually acted out, do effectually hinder the Christians at Compton-street from even applying for fellowship at Bethesda, as many of them will not subject themselves to a test they consider to be unscriptural; and we must solemnly protest against making Mr. Newton's tracts in any way a test of communion.

3rdly. — We understand that such is the present state of feeling among some at Bethesda, that our remaining any longer in communion would not conduce to peace, and, therefore, for the sake of the peace of the church, and for the purpose of maintaining real Christian love, and preventing any further heart-burnings, and being also desirous to respect the conscientious convictions of others (although deeming them mistaken), and feeling that we cannot renounce our liberty, as Christian men, to meet with, and fully recognise those we believe to be sound in the faith: —

THEREFORE, do we think it right, under present circumstances, to withdraw from the Meeting at Bethesda, and in so doing, we desire to maintain the exercise of love and affection to those who may differ from us in judgment, and not to withdraw from showing them all the courtesies and intercourse of social life.

IN CONCLUSION, we may state, that we would not willingly have withdrawn from communion, as we think all these divisions are most unhappy, and dishonouring to the Lord; that we have, in a certain sense, been forced out by the prejudices of those whose consciences, as we judge, have not been regulated by, or been in subjection to, the Written Word; and we would solemnly and affectionately warn such to consider their ways in this matter, whether they have been in accordance with that charity which "thinketh no evil."

(Signed in MS.) HENRY WOODFALL. GEORGE WOODFALL.

6th May, 1849.

To sum up the matter: — Ten men come before a body, and read from a paper reasons why they will not do what they will not do, and why they will do what they will do, with a distinct avowal that nothing can be done until the body identifies itself with their step. The body did so. What was this step? Simply this: when persons credibly charged with being accomplices in untruthfulness and dishonest shuffling and foundation-heresy had come to them, "they received them, and refused to investigate the charges." The so doing, it was obvious, would be an act of heresy and schism; i.e., it would cut themselves off from brethren through the country, and would cast out many from among their own selves. The nature of the reasons alleged, etc., is my sad subject; a document full of dishonest shuffling, which consists of the aggregate, perhaps, of the respective reasons peculiar to some of ten persons, with the joint names, as bearing the common responsibility, at the end, and contains an ecclesiastical polity which would admit all spiritual wickedness.

And now I ask: "What would restore confidence to them?" Examination of the case — humiliation — self-judgment — and confession before God of the evil, would soon win back every godly heart to them; but nothing else.

To those that see what has been done, no testimonial from any can be substituted for this: with it, none perhaps would be needed.

As to testimonials, what is their real nature, if issued from inside of, or from any who are in association with, a body in such a state? They would rather increase the want of confidence, than do otherwise. Surely, to the commonest capacity, it will be clear that the least association or fellowship with Bethesda would neutralise the value of any signature in its behalf.

And now, reader: —

Though I have felt called upon to trace out certain evils in connection with Bethesda, which make entire separation from it, and every one who maintains fellowship with it, as imperative as from Compton Street (whose great aider and helper it still practically is), I cannot doubt but that before GOD the important thing is, THE JUDGMENT HE GAVE LAST MAY IN BATH as to the Plymouth evil. The spiritually wise and the simple-hearted will own and shelter behind that: they that do not may learn wisdom and simplicity in an experience of details, in which the will is broken amid difficulties around. This judgment Bethesda despised and rejected. As to myself, -

I have to exercise myself before God, to have a conscience void of offence both toward God and man. I must give account as an individual to God. John Darby and others bade me to be still: I cannot, and still retain a clear conscience.

Certain things I have seen as evil, and HAVE separated from them. I deem it due to myself and to my brethren to state what those things are which I have left. If my reader cares for his own soul, or the glory of God and his Christ — the church or the Holy Ghost — let him take care how he neglects thoroughly to investigate before he identifies himself with such things. If he has a conscience he is bound to God to clear up this matter, and silence my word ere he commits himself to such things. He can stand apart from them until he has light, without sin. And unfeignedly glad shall I be to help him to discover wherein I have been misinformed; yea, unfeignedly glad to be proved, from first to last, to have been under error. But the conscience and morality of the church of God, as such, have to be considered; and God's honour, as connected with his household, has to be cared for too. I would desire divine fulness of decision for us all in four things: zeal for Christ; separation from evil; readiness of humiliation; mutual consideration, as dear to the Lord.

I avail myself of this opportunity of just saying, as to "Shibboleth," and "The Retrospect," and "The Admonition," that, being anonymous, I do not think myself called upon to answer them. Self-vindication is not part of my calling as a Christian. Alas, however, for those the desires of whose hearts the garbled and false statements of these books have met. If anxious to believe a thing, Satan readily will give reasons and grounds plausible enough for so doing. I am sorry for Bethesda to hear they are approved there.

"To take pleasure in iniquity" is iniquity — the sure sign of the presence and power of the Evil One. To the man of God, testimony against evil, if needful, will always be humbling; for he testifies against that which he knows and feels is but natural to, and characteristic of, his own heart and circumstances as a fallen man. Other springs, doubtless, will yield their tribute, too, to his soul; for his testimony flows upon the ground, through unmerited grace, of service to God and His Christ, by the Spirit. Of all the solemn, painful, and heartrending responsibilities, that which is most so, perhaps, is the duty of raising the voice for God and the Lord, while proclaiming in the presence of men of this world the failure of brethren beloved; and worst of all, when the conviction is — that a delusion of Satan has been allowed to lead them captive. Yet, silence at such a time would be wrong, because inconsistent with self-preservation, the welfare of God's people, and the vindication of the holiness of His name, and the truthfulness of His testimony before man. "Let God be true, but every man a liar." Surely, if Satan is in the field, misleading any of the flock of Christ, one may say — "Cursed is the man that doeth the work of the Lord deceitfully."

As for the world, its pleasure, as in idle talk over the failure of God's children and of professors, is the sure token as to it that its damnation slumbereth not. "Idle words" it shall give account for to God in the day of judgment. Does that which dishonours God and Christ, grieves the Spirit, pains the brotherhood, and stumbles the world, delight the heart of Satan? The worldling, too, can find pleasure therein. Woe to them whose pleasure is as that of the devils. But the church of God, and, when it fails, the man of God, is nevertheless bound to vindicate the holy name of the God of mercy, and to renounce every work of "the world, the flesh, and the devil," as not fruits of faith or the Spirit, and as inconsistent with the mercy as with the holiness of God.

No veil covers us. Myself I avow, I desire to bear the shame of my own and my brethren's nakedness, and that all our sins may go before to judgment. Better to have the testimony of the Spirit and of one's own conscience, and the sneer of the world, than to lose these and retain the approbation, or even the continued communion of brethren. To continue in fellowship with any gathering which persisted against testimony, in still lying under such an evil, ought to be felt to be morally impossible where there is faith. The nature of the evil, too, must painfully affect the character of intercourse with those who are individually accomplices. Better for all, however, to be forced to confession, than subjected still to the leavening plague of such an evil.

One word as to church position. — What is that, if it is not a position in the light, where all is made manifest, and nothing can be hid. Impossible the thought, that where the Holy Ghost is, there, unconfessed sin should be covered over; or that where life in Christ is, it should not detect and confess every evil inroad of Satan. Let the confession be in the same circle as was the sin, and the knowledge and fruits of it. God loves the members of Christ's body too well to cover up sin without judging it. What is the church on earth, if thought of as a place exempt either from the moral government of God, or from the holiness, truthfulness and purity, which become the habitation of God?

A Study of the Psalms

A Study of the Psalms.

G. V. Wigram.

Present Testimony. VOL. II. — New Series. Commenced — Aug. 24, 1869. No. 1.

INTRODUCTORY REMARKS.

It has pleased the Most High to reveal Himself to us (in that which men call the New Testament), under the name of the Father, and of the Son, and of the Holy Ghost (Matt. 28: 19). In this we learn redemption eternal and for Heaven.

Of old, in the Creation of the world, He had revealed His eternal power and Godhead (Rom. 1: 20). After the deluge, He made a fresh revelation of Himself in another glory, viz., as in the patience of long-suffering goodness in Providence (Gen. 8: 21, 22, and Gen. 9: 8-17); the rainbow the memorial of it. Then, again, He displayed Himself and new glories in Government upon the Earth, as the alone One to be worshipped, and as the King to be obeyed, of Israel — His own peculiar nation, which He redeemed for Himself out of Egypt. As the name of the Father, and of the Son, and of the Holy Ghost, was not made known in those times, neither was heaven His dwelling-place thrown open to faith; nor was this done until the Holy Ghost came down on the day of Pentecost, a witness of Jesus, the earth-rejected,  - that He was Lord and Christ, and upon the throne on high. The peculiarity of the light vouchsafed to us must not be forgotten, nor the power which has been given to us. The church was not revealed in Old Testament times, nor referred to, nor had the Holy Ghost come down to dwell in it.

Creation, providence and government upon earth were three spheres, each giving its own distinctive testimony; but the testimony of none of them was that which the Son brought forth: He was the truth. Life and immortality were brought to light through the gospel. All the fulness of the Godhead dwelt in Him bodily; and His alone it was to say, "he that has seen me has seen the Father also." Man now, and from that time to this, stands under the light of eternity and of heaven opened. The revelation now is of the name of the Father, Son, and Holy Ghost.

Eternal redemption, as taught us in the epistle to the Hebrews, had been foreshadowed by a temporal redemption of Israel out of Egypt: but the types and emblems of Old Testament times pointed on to that to which they would have to give place when it came, whether, first, as applied to the church now, or as, secondly, to be applied hereafter, in its second covenant to Israel. In both applications the leading Personage is one and the same, the Lord Jesus Christ: yet, as presented to us now, while in His present position in heaven, it brings out to light the value and import of His higher divine and heavenly associations in a way that it will not, when it is applied to the House of Israel in the land.

The Psalms contain the proof of this when the subjects of any of them are carefully set in the light of the epistles. Compare the subject opened up in any Psalm with the counterpart of it now, and with the counterpart of it when Israel is restored to the land, and what I have said is clear enough. The principles connected with forgiveness of sins, as laid down in Psalm 32, for instance, are the same as those laid down in Romans 4, and in the Scriptures which tell of Israel's forgiveness; but the light of Hebrews 10 — Christ upon the throne of the Majesty in the Highest (and the throne of God thus made the mercy-seat) — and my conscience brought there through faith and by the Spirit — transcends infinitely the light found for Israel in the last eight chapters of Ezekiel — when Jehovah and His restored temple will be known to Israel dwelling in the city Jehovah-Shammah. So again, compare Ps. 103: and Eph. 1: 15, to 2: 10, and who will not see that our light about mercy and grace altogether surpasses both David's, and that of the nation Israel in the day of its glory.

Let me now ask my reader, whether he ever noticed the order in which the Psalms stand? It is, so far as I know, the same in all Hebrew bibles. If you examine it, you will find that the Psalms are not placed in the order of the events which they describe, or to which they refer. In the order in which the events occurred, the cross took place before the resurrection, and before the ascension of the Lord to heaven. But Psalm 2, which describes that which was after (compare Acts 4: 25, 26) the cross, is placed before Psalm 22, which gives the crucifixion. The crucifixion, I say, occurred before the Holy Ghost charged man with the sin of rebellion against the Lord and His anointed, heaven-honoured though earth-rejected: yet in the order of the Psalm 22 is after Psalm 2. And if this is true, when things are looked at in principle, it is only still more obviously so when results in detail are considered; compare Psalm 11. 9, in principle true in Acts 4: 25, 26, but in full result exhibited in Rev. 2: 27. Again, Psalm 22 and Psalm 40 are atonement Psalms. The latter is largely quoted in Heb. 10: and the former is a divine description of the sufferings endured by Messiah when on the cross; at least from ver. 1 to 21. Yet these Psalms are placed, among the Psalms, after Psalm 2 and Psalm 8, the one of which gives us the recognition in heaven of Messiah when Israel on earth had rejected Him, and the other presents His title of glory as Son of man. Peter, and James and John show us the import of Psalm 2, in a result of the cross; Paul, in the Hebrews 2, uses the 8th Psalm as describing what has resulted from the cross. Take again, Psalm 16 and Psalm 17, and compare them with those which precede and which follow them, and then examine the New Testament for the historical order of events; and the same result appears. I need not trace out here this, which I have in study done, as to each of the Psalms.*

*In the above I bring forward only that which seems to me unanswerable: a Psalm is commented on in the New Testament and so far explained; it has a place assigned to it by the inspired writer, so has another and another Psalm; and the location of the Psalms in the Psalter are thus shown to be other than that of the order of events to which these Psalms refer. I do not now refer to the titles at the head of the Psalms. Yet I know of no question raised as to their being integrally part of the inspired text: the Hebrew Bible, — not the Septuagint, nor the Syriac, nor the Arabic, nor the Vulgate — being considered as the Volume of Inspiration. Rationalistic objectors I need not answer.

"Lord, why is this?" — is more according to faith than are the efforts to re-arrange the collection, made by some according to the order of the things predicted, and by others according to the times of writing. Faith would take the book as God gave it, though humbly owning man's wretched unfaithfulness as the keeper of it. Faith knows right well that God's order and man's are not the same. In God, counsel and plan went before work and before revelation too. With man in his fallen state God deals according to the moral condition in presenting truth; and the order in which He dealt with the Apostle of the circumcision was different from that in which He dealt to the Apostle of the uncircumcision.

Thankful as we ought to be for the Authorised Version of the Bible, it is not part of its excellency that the very names used and the various characters under which Divine glory is presented in Scripture — those of Elohim, El, Jehovah, Jah, Shaddai, Adonai, etc. — at times each found alone, and at times in combinations together — have not been marked: and, perhaps as a natural result of this, headings have been put to chapters which lead to confusion between the Church and Israel, and between the Gospel to us and Mercy to Israel hereafter. See the headings in Isaiah to chapters 40, 41, 42, 43, 44, 45; and, in the Psalms the word Church forced into the headings in Ps. 20, 44, 45, 46, 48, 50, 51, 68, 76, 80, 83, 87, 89, 97, 114, 122, 124, 126, 129, 147, 149.

It is the persuasion that if any one searched out the force of these names and read the book of Psalms in the light which these names cast upon it, light would arise to them such as they have not now, which has led to the present paper. And let me say that to read Scripture in the presence of the Divine glory is a very different thing from reading it in the light of our own private feelings and experiences. All Scripture is about the Lord Jesus, in one or other display of His glory. We cannot degrade ourselves in holy things more than by putting ourselves as the centre or end of the testimony of the word. Lower the Lord in reality we cannot; but lower ourselves by false views of Him and of His Father and ours, and of His God and our God we can; and how many do so through a want of intelligence in the Psalms.

None but He Himself had the right to say, " Go, tell my brethren, behold I ascend to my Father and your Father, to my God and to your God." None but He could give power to any to enter, through Him, into these two relationships: Himself the revealer of' the Father, and Himself God manifest in flesh. These things He did according to His own personal glory and work after His resurrection. Jehovah alone can have the right and the power to renew Jehovah covenant with Israel upon earth; He alone can have the power to do so. The same may be said as to the Elohistic position and blessings for a people or peoples upon earth. The same may be said as to the titles Adonai, Shaddai, etc., even as to all the titles and characteristics found in the Roll of the glories of the Messiah. Is the Anointed dear to me? Do I need to know more about Him? I must take Scripture then as I find it, and if I cannot give up out of the New Testament (John 21: 17) "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 to my God and to your God " — as the essential and distinctive portion of the believer now — yet must I let Scripture stand in the Old Testament as it was written, and I shall then find through it further testimony to His glories and to His grace.

"The Hebrews divide the Psalms into five Books: of which the first three end in "Amen and Amen," namely, Psalm 41 last verse; Psalm 72 last verse but one; Psalm 89 last verse. The fourth book ends with Hallelujah, Psalm 106 last verse. The fifth in Hallelujah, Psalm 150 last verse." — Bythner's "Lyre."

I have tried to give, markedly, this subdivision, because when each Psalm is studied under the light of Scripture in general and of the New Testament in particular, it seems to me that internal evidence assigns it in its grand fulfilment to one of five positions in which the blessed Saviour, who is the great subject of all testimony, will be known to stand as to Israel.

These five positions are: —

1stly. Messiah earth-rejected but heaven-honoured yet the object of faith to some Israelites in the land and in Jerusalem.

2ndly. As occupied with some who in the land have. been rejected for His (Messiah's) sake.

3rdly. As occupied with the ten tribes, who never actually dipped their hands in His blood like the two tribes.

4thly. As coming into the world to take the kingdom and bring Israel into blessing in the land and the Gentiles into blessing under them.

5thly. As acting and regulating everything so as to, get His own earthly people, in heart and in mind, into readiness for, and fellowship with Himself of, the blessing in the land on the millennial earth.

The translation is strictly that of the Authorised Version; only the original names of Elohim, El, Jehovah, Jah, Adonai, etc., as found in the Hebrew text, are retained. Also occasional explanatory matter (sometimes taken from the original edition of the Authorised Version, namely. King James's Bible, (1611) is inserted in [ ] brackets. Again, I have added at the foot of each Psalm a running analysis* of the contents of it.

*In these "contents" of a Psalm, I may oft use "the faithful" where others have used "the remnant." I do so intentionally, as the former expression includes all that are such, and leaves the question open as to how many remnants there may be.

As to the respective meanings of these different titles and names of the Most High, and of the glories which attach to them, I would now say a few words. I shall endeavour to find light about them in the Scripture use of them.

1. Elohim is the name used by the Spirit in giving to us His description of the creation, from "In the beginning God [Elohim] created the heaven and the earth" (Gen. 1: 1 - 2: 3) to "And God [Elohim] blessed the seventh day," etc. Paul also helps us in Rom. 1: 19, 20 — "that which may be known of God is manifest in them [men]; for God has showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead."* Here the origination of the world, attributed to Elohim, is declared to be a manifestation and proof of His eternal power and Godhead.

*The word rendered Godhead here is theiotees: there is another word theotees in Col. 2: 9, where in writing about the Lord it is said: "in him dwelleth all the fulness of the Godhead bodily." Here the question is about the person "Christ," ver. 8. Each of the words occurs but once in the New Testament, They are not to be confounded as though they were one word and not two.

The word Elohim may be derived from El, power: probably enough: but the important thing is that He, Elohim, displayed, in a given scene, creation, the eternal power and Godhead which is the revelation of His title of Elohim. Supreme power, as its meaning, would suit the use of it in Scripture as applied to the Most High Himself. It suits, too, its application in a secondary sense, either to angels of heaven as being powers that excel in strength to do His commandments; Ps. 8: 5 and compare Ps. 97: 7 and Heb. 1: 6; or to judges in government down here, as in Ex. 21: 6, and Ex. 22: 8, 9, 28 marg., and 1 Sam. 2: 25; or to those to whom the word of Elohim comes, compare John 10: 34-36 and Ps. 82: 6. Our translators retain the same idea, when it occurs, as they judged, adjectively, as in Gen. 23: 6, which they render not "a prince of God," but "a mighty prince;" and see also Ex. 9: 28 and 1 Sam. 14: 15.

2. The word Jehovah is first found in Gen. 2: 4-15, but not alone; it stands here in combination with the title Elohim, which we have been considering. Man's distinctive position as the head and centre of a system in the presence of, and in relationship with, Elohim is what introduces Jehovah-Elohim; term by which He is called on to the end of Gen. 3: 24.

Ex. 6: 3 helps us, however, here, "but by my name of Jehovah was I not known to them" (the Patriarchs). To them He appeared as God Almighty (El-Shaddai). I cannot doubt that the display which reveals the glory of the compound name of Jehovah-Elohim differs from that which reveals the glory of the single title Elohim, and from that which reveals Jehovah glory. Let any one examine the three scenes — the character of man's relationship with the Most High and blessing under Him in Eden (Gen. 2: 4-15), in the land as redeemed out of Egypt (Exodus), and, as hereafter, when in the land under the second covenant — and he will see how well Jehovah-Elohim, Jehovah, and Jehovah-Elohim-Shaddai respectively suit the three displays.

The term Jehovah is never applied to any other than the Most High; it may be derived so as to imply essential existence — the existing one.

3. El. — Its first occurrence is in Gen. 14: 18-20: "Melchizedek . . . priest of El-Gnelion" [or of the Most High* God].

*The word rendered here, "Most High," is translated, Isaiah 7: 3, "the conduit of the upper (or high) pool" (see also Isa. 36: 2, and Jer. 36: 10), "the higher (or high) court," etc.: some would render it, in Dan. 7: 18-27, saints "of the high" places; and some would prefer in this passage, God "of most high" places.

Might or power is the meaning of it when used as a common noun; mighty when the adjectival use of it occurs. The spring of the Patriarch's strength was not in himself but in another; his ability to use that strength was in his own separation to that other individually and in every way. The name is one (how well known to us all) in that cry, "Eli, Eli, lama sabachthani." He was the power and the wisdom of God, yet was crucified through weakness. His title, too, was Immanu-el (the mighty one with us, Isra-el). And how could He be that and hide His face from human woe, or from that which lay at the root of all man's woe — sin and guilt before God.

4. Eloah. This is the singular number of the plural form Elohim. He it is who in Genesis 1, is revealed as the creator of heaven and of earth, the arranger and disposer of that which He creates.

The singular form occurs but fifty-seven times, the plural 2,700. In many of the occurrences of the singular form, the context presents more a contrast between the thought of one God and many gods, than between the who the one only true God is, and the what the so-called many are. And thus the abstract notion of Deity, which necessarily excludes plurality, is set in sharp contrast with the absurdity of having many "one firsts" and "one lasts"; and the eternal power and Godhead, traces of whose power and beneficence are still seen in the wreck of creation and in providence, are set in contrast with demons and demoniacal characteristics.

The first occurrence of the word will show this. Deut. 32: 15-17: "Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook Eloah [God] which made him, and lightly esteemed the Rock of his salvation. They provoked him to jealousy with strange (gods), with abominations provoked they him to anger. They sacrificed unto Devils, and not to Eloah; to gods [elohim] whom they knew not, to new (gods) that came newly up, whom your fathers feared not."

Again Neh. 9: 16-19, "Our fathers dealt proudly, and hardened their necks . .. . but thou art a God [Eloah] ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. Yea, when they had made them a molten calf, and said, This is thy God [elohim] that brought thee out of Egypt, and had wrought great provocations; yet thou in thy manifold mercies forsookest them not in the wilderness."

The three words Elohim, Eloah and El are from one root, and seem, each of them, to convey the idea of power in their meaning. Judging from their use, however, I think three shades of meaning can be traced: that He whom alone we adore has (1) creatorial power, (2) victorious power, and (3) thus, in His very being, stands in contrast with all that are called gods.

5. Adon, Adonim, Adonai.

I give these three words together, — though in use they are very distinct, as we shall see.

A. Adon (lord) first occurs in Gen. 18: 12, where Sarah speaks of Abram as "her lord"; and 1 Peter 3: 6, says "Sara obeyed Abraham, calling him 'lord.'" This sense — viz., that of acknowledged deference to a party addressed — whether the superiority be in position under a relationship, as of a husband addressed by a wife, or of a landholder to a foreign prince, of a servant to a master, a subject to a king, etc., etc., is the common use.

But it is used with Elohim — as in Ex. 23: 17, thy males shall appear before the Lord [the Adon] Jehovah (read by the Jews here as Lord God): just so, likewise, in Ex. 34: 23. In Joshua 3: 11, 13, we have the ark of the covenant of the Lord of all the earth. Ps. 97: 5, at the presence of Jehovah, at the presence of the Lord of the whole earth. See also Ps. 110: 1 and Ps. 114: 7. In Isaiah 1: 24, thus saith the Lord, Jehovah of hosts; so in Isa. 3: 1; so in Isa. 10: 33, and Isa. 10: 4; but in Isaiah 3: 16 the Lord, Adonai of hosts. In Micah 4: 13, their gain to Jehovah and their substance to the Lord of the whole earth; so Zech. 4: 14; 6: 5 and Mal. 3: 1 the Lord . . . even Jehovah of hosts.

I have given what occurrences I have found of its use in the singular in connection with divine titles. From Acts 2: 26, "made lord," and Phil. 2: 10, 11, etc. every tongue shall confess to him that he is Lord," and Heb. 1: 2 "appointed heir of all things," we know how the man, God manifest in flesh, Christ Jesus, has been owned on high as owner and Lord of all. Made Lord of all He has been as a man. Jehovah, no one could be made; — that He ever was and is and will be according to His essential divine being.

B. Adonim (Lords) is the plural of Adon (lord).

In Gen. 19: 2, Lot addresses two angels as "my lords," so also perhaps in ver. 18; but, here, our translators have not attended to the points, for they give "my lord": now it must, according to the points, be either "my Lords" or "Adonai." It is, however, habitually used in the plural for an individual. In the following places it is used in the plural of the Most High: —

Deut. 10: 17. For Jehovah, your Elohim, is Elohim of Elohim and Lord (Adonim) of Lords (Adonim), the great El,

Neh. 3: 5. the work of their Lord (Adonim).

Neh. 8: 10. holy unto our Lord (Adonim):

Neh. 10: 29. Jehovah, our Lord (Adonim),

Ps. 8 1, 9. O Jehovah, our Lord (Adonim).

Ps. 45: 11. He is thy Lord (Adonim);

Ps. 135: 5. Jehovah is great . . . . our Lord (Adonim) is, etc.

Ps. 136: 3. Give thanks to the Lord (Adonim) of Lords (Adonim):

Ps. 147: 5. Great is our Lord (Adonim),

Isaiah 51: 22. Thus saith thy Lord (Adonim) Jehovah, and thy Elohim,

Hosea 12: 14. his Adonim (Lord) shall return unto him.

C. Adonai, with a long a in the last syllable, is what is called a plural of excellence. The Hebrews would consider it as a sacred name — to be used only of the Most High. The translators of the Authorised Version, in about 430 times that it occurs, render it as if it were not always a plural of excellence but sometimes as a noun and a pronoun. In twelve places they give it as a noun and a pronoun, namely:

Gen. 18: 3. My Lord, if now I have found

Ex. 4: 10. said to Jehovah, O my Lord,

Ex. 4: 13. and he said, O my Lord,

Ex. 34: 9. O Lord, let my Lord

Num. 14: 17. let my Lord be great,

Judges 6: 15. Oh my Lord,

13: 8. O my Lord,

Ezra 10: 3. according to the counsel of my Lord,

Ps. 16: 2. Thou (art) my Lord:

Ps. 35: 23. my God and my Lord.

Isaiah 21: 8. My Lord, I stand continually

Isaiah 49: 14. and my Lord hath forgotten me.

But, noun with a pronominal affix — this, according to the form of the word (the place in which it occurs in the sentences cited not being at the close, so as to put it in pause). it cannot be. Adonai [or Lord] it had better always be rendered; and I doubt not but that careful students of Scripture will trace a fulness and a weight in the word as used by the Spirit in Scripture which will separate it, in their minds, from Adon the lord, master, proprietor, etc., and perhaps from Adonim the possessor.

It never has a pronoun, nor the article — but is, in this respect, just as the word Jehovah — and I believe is only use of the Most High.

If the translators of the Authorised Version had not appropriated "lord, Lord, LORD" to other uses, I should have been satisfied, to have used lord for Adon, in the singular; Lord for Adonim, in the plural; and LORD for Adonai. But as they have bespoken these terms, it may be better to mark the three words in question in some other ways.

6. Jah. — This word occurs forty-three times in the Psalms, and only six times besides, viz., Ex. 15: 2, and Ex. 17:16; and Isa. 12: 2, and Isa. 26: 4, and Isa. 38: 11, 11; in all of which it is printed LORD, just as the word Jehovah ordinarily is, though not so in Isa. 12: 2, and Isa. 26: 4, where it stands as Jehovah.

Ex. 15: 2. Jah is my strength and song,

Ex. 17:16. Jah hath sworn that Jehovah will have war [Note this expression.]

Isa. 12: 2. For Jah Jehovah is my strength and song;

Isa. 26: 4. Trust ye in Jehovah for ever: for in Jah Jehovah is the rock of ages:

Isa. 38:11. I said, I shall not see Jah, Jah, in the land of the living:

7. Shaddai.  - It is always rendered in the Authorised Version by the term, "the Almighty;" and I note also that the Hebrew word, Shaddai, has no synonym; so that Shaddai " is not only always the Almighty, but also "the Almighty" never represents any Hebrew word but "Shaddai." In the Psalms it occurs but twice, viz., Ps. 68: 14, and Ps. 91: 1. Of the forty-eight times it occurs, thirty-one are in the Book of Job" It is only used of the Most High, and the Almighty is a sufficient rendering; or, as some derive it, "Almighty in sustaining resources" (as the mother's breast for a babe); this I prefer.

8. Gnelion occurs fifty-three times, of which twenty-two are in the Psalms. As an appellative it means high  - "the high gate" (2 Chr. 23: 20, 2 Chr. 27: 3), "the high pool," "the house that is high" (1 Kings 9: 8). Though I have referred (see above) to the desire of some to change its application in Daniel (in a note under El), myself I see no reason for not being satisfied with the good old English, "the Most High," as its rendering for Him who is The High One. It may be well for me to mark those places in the Psalms in which the Hebrew word maroom (exalted) is also Anglicised "Most High," as in Ps. 56: 2, and Ps. 92: 8.

The order in which I have examined these names and titles is Elohim, Jehovah, El, Eloah, Adon, Adonim, Adonai, Jah, Shaddai, Gnelion. I shall now, for facility of reference, rearrange them alphabetically according to the English, putting after the word its number, as in my examination above, and its meaning.

Adon (5/1), lord in power.

Adonim (5/2), Lord as owner.

Adonai (5/3), LORD as in blessing.

Elohim (1), creatorial power.

El (3), victorious power.

Eloah (4), used to mark off the individual who is the true One from all pretenders.

Gnelion (8), the High One.

Jah (6),

Jehovah (2), a name for relationship in blessing between the self-existent I AM and Israel.

Shaddai (7), Almighty in sustaining-resources.

As a rule I do not insert the before Elohim, yet I have left it in the English, in such cases as "the Elohim — of his salvation" (Ps. 24: 5) — "of my salvation" (Ps. 25: 5).

"O" before Jehovah and Elohim, etc., I leave just as it stands in the version I have adopted.

The following verses present the word written in Hebrew (as to the letters of it) as Jehovah, but with the vowel points of Elohim: — Ps. 68: 21, and Ps. 69: 7, and Ps. 71: 5, 16, and Ps. 73: 28, and Ps. 109: 21, and Ps. 140: 8, and Ps. 141: 8.

In our Authorised Version we find the "Anointed" in the following places in the Ps. 2: 2, and Ps. 18: 50, and Ps. 20: 6, and Ps. 28: 8, and Ps. 84: 9, and Ps. 89: 38, 51, and Ps. 105: 15, and Ps. 132: 10, 17.

I change the word Anointed to "Messiah," as being more conventionally correct for the Psalms. Messiah and Christ both mean " the Anointed." The former is Hebrew; the latter Greek. The anointing is consecration: in His case, 1st, as Prophet, for He is the bearer of the word of the Most High; 2ndly, as Priest, the conductor of divine worship; and 3rdly, as King, the conductor of government. "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10: 38).

The following remarks on the meanings of the Hebrew words in the book of Psalms, which have not, in the Authorised Version, been translated, is taken from a paper in "The Present Testimony," vol. i. No. III. page 46: -

1. AIJELETH-SHAHAR

(Ps. 22: title.)

Aijeleth occurs only here and in Prov. 5: 19, 'the loving hind'; and Jer. 14: 5, 'the hind.' But there are many kindred words which confirm this meaning.

Shahar occurs about twenty-three times; it means morning, e.g. Gen. 19: 15, 'when the morning arose;' and 32: 24 (25), 'the breaking of the day;' and 26 (27), 'the day breaketh,' etc.

The marginal reading for Aijeleth-Shahar, given by the translators, is, 'hind of the morning.'

Query? Was this the name of an instrument; or of a tune to which the Psalm was to be sung; or was it rather a name given to the Psalm on account of its subject?

2. ALAMOTH occurs in 1 Chr. 15: 20, 'with psalteries on Alamoth'; Ps.46 title, 'A song upon Alamoth.'

The same word Alamoth (which is only the plural of the word commonly used for Virgin, as Isa. 7: 14, 'a virgin shall conceive,' etc.), is, however, found, Ps. 68: 25, 'the damsels playing,' etc. Cant. 1: 3, 'The virgins love thee;' Cant. 6: 8, 'Virgins without number.'

'For the Virgins' (i.e. virgin voices) makes good sense, and accords with modern singing: as we say, 'for boys' voices.'

It may, however, be the name of an instrument, or of a tune.

3. AL-TASCHITH occurs in the titles of Ps. 57, Ps. 58, Ps. 69, and Ps. 75.

AL means not, and TASCHITH, destroy, as the translator's margin reads 'Destroy not.'

Observation must decide whether this was connected with the subject of the Psalms, or whether it was the name of a tune.

4. DEGREES. Though anglicised songs of Degrees in Ps. 120 - 134, a few words may not be amiss inasmuch as 'Degrees' is nearly as unintelligible to some, as would Mangaloth be.

The same word is used in Ex. 20: 26, for the steps of an altar, as in 1 Kings 10: 19, of a throne; 2 Kings 9: 13, the stairs, and 2 Kings 20: 9, the degrees of a sundial; 1 Chr. 17: 17, a man of high degree; Ezra 7: 9, or a journey, 'began to go up;' Ezek. 11: 5, the things which come into your mind;' Amos 9: 6, 'he that buildeth his stories in the heaven' (marg. ascensions or spheres). The word from which it is derived means simply, to go up — ascend.

Luther renders it, 'in the higher choir' (im hohren Chor), higher, either as to position in which placed, or, perhaps, tone of voice.

Some have supposed these songs were sung on the steps of the temple; so the LXX., and Vulgate.

To my own mind, there is an internal evidence in them, of their being written in grace, for some such times of exercise as when, thrice in the year, the males were to go up from their homes and appear before the Lord. A few of them may also have reference to such goings up as Ezra's from captivity.

5. GITTITH. Ps. 8, Ps. 81, and Ps. 84.

"The word Gath, winepress, is by most connected with this word, as the inhabitants of Gath were called Gittites.

Whether the vat; or Gath, the town; or an instrument of the name; or a tune is referred to; Query?

Some one suggests that they are all joyous songs, suited to be sung on such an occasion as a harvest-home, or a vintage.

6. HIGGAION. Thus once rendered in Ps. 9: 16 It occurs in three other places: — 'and the meditation of my heart,' Ps. 19: 14; 'harp with a solemn sound,' Ps. 92: 3; 'and their device against me,' Lam. 3: 62.

The humming sound of a harp struck, is supposed to correspond to the indistinct thoughts of musing; or the device against one who is hated; for the device, in this case, tells, but indistinctly, the hatred within.

I do not see why meditation, or solemn sound, or device might not have been put for Higgaion, and the verse anglicised with the addition of some words in italics, as (this was their) meditation, or device: or a solemn sound, (this).

7. JONATH-ELEM-RECHOKIM is only found Ps. 56 title.

Jonah means dove, as in Gen. 8: 8, 9, 10, 11, 12; or pigeon, as in Lev. 1: 14, etc.

Elem means bound; the verb is frequently used to mark silence; as, I was dumb, Ps. 39: 3, 10; but it is applicable to any binding: as, Gen. 37: 7, binding sheaves.

The word Elem only occurs here, where it is commonly said to mean silence, and in Ps. 58: 1, where it is rendered 'Do ye indeed speak righteousness, O congregation?' (i.e. mass of persons bound together).

Rechokim, in Hebrew, is a distinct word from Elem; though, in English, sometimes printed as one with it; it is a participle of the verb translated (Ps. 22: 11), 'Be not far from me;' see also Ps. 5: 19, and Ps. 35: 22, and Ps. 38: 21, and Ps. 71: 12, and Ps. 109: 17, etc.

'The dove of silence (among) strangers' is a common literal.

The dove of — that which is bound — persons afar off — are its three representative terms in English. — Compare the Psalm itself.

8. LEANNOTH, See under 9.

9. MAHALATH occurs alone Ps. 53.

The dictionary says, 'meaning uncertain.' Why not, as others, sickness, or disease, taking it as the common noun of the verb (Gen. 48: 1) 'thy father is sick;' Ps. 35: 13, 'when they were sick; etc.

The 53rd Psalm is striking, concerning the diseased state of the nation, and its importance as a Psalm is seen in its being given a second time in the book, but slightly altered (see No. 14).

The word Mahalath also occurs with LEANNOTH, after it, Ps. 88, which may be the plural of the word rendered Wormwood, Deut. 29: 18; Prov. 5: 4; Jer. 9: 15, 23: 15, etc.; and Hemlock, Amos 6: 12 — unless Leannoth be a proper name, concerning the sickness of Leannoth; concerning the disease of wormwood (i.e. the deadly, bitter disease), which would suit the Psalm.

The LXX divided Leannoth into le, the preposition to, and sing, respond to; and consider Mahalath either a proper name, or the name of a tune, or instrument, huper maeleth tou apokrithenai to sing on, or to Mahalath. I prefer the other.

10. MASCHIL. Translated in margin, 'or giving instruction.'

There are thirteen of these Psalms. viz.: — Ps. 32, Ps. 42, Ps. 44, Ps. 45, Ps. 52, Ps. 53, Ps. 54, Ps. 55, Ps. 74, Ps. 78, Ps. 88, Ps. 89, Ps. 142.

As the translators have given a rendering here, I say no more than that their ride readings (as found in King James' bible) are as authoritative as their text, and of far more value than modern 'lit.' which are often worse than nonsense. As a whole. their translation is as wonderful as is the mercy which God has shown to this land, in connection with it, as above that of other lands.

11. The MICHTAM Psalms are Ps. 16, Ps. 56, Ps. 57, Ps. 58, Ps. 59, and Ps. 60.

I know no better rendering than the common one, a golden psalm. The word Michtam occurs nowhere else; but the word rendered, in gold of Ophir, Ps. 45: 9; and golden wedge (Isa. 13: 12) is a kindred word, and occurs nine times, as gold, and in no other sense.

12. MUTH-LABBEN. Ps. 9 title.

Muth (Ps. 48: 14), our guide unto death.

La, for the; ben, son. ' Concerning death for the Son.'

The LXX. huper ton kruphion tou huiu concerning the secret things of the Son.

13. NEGINAH, of which Neginoth is the plural.

Job 30: 9, 'I am their song;' Ps. 69: 12, 77: 6, song; so Isa. 38: 20; and Lam. 3: 14; Lam. 5: 14, musick; Heb. 3: 19, 'on my stringed instruments' (margin, neginoth ) shows the meaning plainly enough. The verb is to strike the strings. Neginah occurs on Ps. 61 title: Neginoth, Ps. 4, Ps. 6, Ps. 54, Ps. 55, Ps. 67, Ps. 76. Upon the stringed instrument, or upon the stringed instruments.

14. NEHILOTH. Ps. 5.

The pipes, or flutes, as commonly derived from the verb, to pierce.

15. SELAH occurs seventy times in the Psalms, and three times in Habakkuk.

All sorts of tortures have been inflicted on this word, to make it speak. Some take its three consonants as the first letters of three words, and render it as equivalent to our da capo. in music: let the musician return. But this is very unlike old Hebrew.

Gesenius says, it is Silence, supposing it equivalent to the words, at rest. Dan. 4: 4; as if Shelah and Selah were the same. Though I desire to read with shoes off my feet (for the place is holy, and I dread conjectures), it might, according to kindred words, mean raising. And so silence, as the result of one's rising from singing; for the idea of weighing is found in Lam. 4: 2, in a good sense, comparable to gold; and also, in a bad sense Ps. 119: 118, trodden down.

I observe that Selah is put often where a pause is natural, as after some peculiar statement; and thus, practically, I feel that it is pause, or silence, with Gesenius. More I cannot say.

16. SHEMINITH occurs 1 Chr. 15: 21; Ps. 6 title, 12 title.

The translator's margin gives, on the eighth. It is the common ordinal adjective for eight, and refers to strings of instruments.

Some render it Octave, as denoting that it is to be played an octave lower than it is written: so, I think, Gesenius. I prefer the margin.

Observe that in 1 Chr. 20: 21, Alamoth and Sheminith are in contra-position.

17. SHIGGAION. Ps. 7, and Hab. 3: 1, upon Shigionoth in the plural.

The verb is, to err, as in Ps 119: 10, 21, 118; Lev. 4: 13, sin through ignorance. A wandering ode — an ode of wandering.

Variable songs  -  songs with variations. But I prefer either of the former.

18. SHOSHANNIM. The lilies, as in Cant. 2: 16, Cant. 4: 5, etc., occurs Ps. 45, Ps. 69, and in connection with Eduth, Ps. 80.

Shushan-EDUTH (Ps. 40) is the same word nearly, it occurs only 1 Kings 7: 19, lily. Eduth is the common word for the testimony, in Exodus, etc. The lily is supposed to refer to an instrument, from its shape: so, I think, Calmet. Others connect it with the name of a song.

The word for upon, may just as well be rendered concerning, to, etc.

AIJELETH-SHAHAR . . . . . .  The hind of the morning.

ALAMOTH . . . . . . . . . . . . .  Virginals.

AL-TASCHITH . . . . . . . . . . Destroy not.

DEGREE . . . . . . . . . . . . . . . To go up — ascend.

GITTITH . . . . . . . . . . . . . . . The wine-vat.

HIGGAION . . . . . . . . . . . . . Meditation.

JONAH-ELEM-RECHOKIM . The dove dumb (among) strangers.

MAHALATH . . . . . . . . . . . . Disease.

— LEAANOTH . . . . . . . . . Bitter disease.

MASCHIL . . . . . . . . . . . . . . To instruct.

MICHTAM . . . . . . . . . . . . . Golden (psalm).

GNAL MUTH-LABBEN . . . .

NEGINAH . . . . . . . . . . . . . . A stringed instrument.

NEGINOTH . . . . . . . . . . . . The stringed instruments.

NEHILOTH . . . . . . . . . . . . The pipes.

SELAH . . . . . . . . . . . . . . . . Pause.

SHEMINITH . . . . . . . . . . . Eight Stringed instrument.

SHIGGAION . . . . . . . . . . . . Wandering ode.

SHOSHANNIM . . . . . . . . . The lilies.

SHUSHAN . . . . . . . . . . . . . The lily.

— EDUTH . . . . . . . . . . . . . — of the testimony.

Psalms 1, 2, 6, 11, 7, 15, 16, 17, 19, 21, 23, 26, 28, 29, 32, 34, 39, 93, 101, 102 103, 107 110, 111, 112, 114, 117, 120, 121, 124 - 134, 137, 139, 140  -  142, 148, 149, 150. (forty-eight) have not GOD.

In Psalms 43, 44, 45, 49, 51, 52, 53, 57, 60, 61, 62, 63, 65, 66, 67, 73, 77, 82, 114, 150., (i.e. twenty) does not occur LORD.

Much of the force and beauty of the Psalms hangs upon the Divine names, titles, and glories used in them."

(Signed VR.)

The titles. Each Psalm, as the general rule, has a title. Those which have none, have been called 'orphans,' in number twenty-three, viz.: 1, 2, 10, 33, 43, 71, 91, 93, 94, 95, 96, 97, 99, 104, 105, 107, 114, 115, 116, 118, 119, 136, 137, and eleven more, making the number of orphans in all thirty-four, if the word 'Hallelujah' is not looked at as a title; viz.: 106, 111, 112, 113, 117, 135, 146, 147, 148, 149, 150.

Acrostics are of interest in Scripture, as showing the condescension of God to man's ways. even in the style of composition. I know of none in the New Testament. In the Lamentations, each verse of the 1st, 2nd, and 4th chapters begins with the letters of the alphabet in their successional order. Chap 3 is in triplets; the first three verses have Aleph; the next three have Beth, and so on.

In the Psalms, the 119th is in octaves; the first eight verses begin with Aleph; the eight next with Beth; and so on.

Psalms 25, 34, 37, 145 also are in measure acrostic, though not perfectly so.

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I may add that the same word which is rendered "hosts," e.g., Jehovah Tzebaoth [the Lord of hosts], Ps. 24: 10, and Ps. 46: 7, 11, and Ps. 48: 8, is so rendered also of the hosts of the heavens in Ps. 33: 6, and Ps. 44: 9, our armies; and Ps. 68: 11, "the company of those that published it." It is used of armies, angels, and created things as sun, moon, stars, etc.

In Num. 16: 30, 32, 33, we read of the judgment which fell upon Korah, Dathan, and Abiram, when "the earth opened her mouth, and swallowed them up" (ver. 33). In Num. 26: 11 we meet with this exception, which sovereign mercy made, "Notwithstanding the children of Korah died not." This is to be noticed in connection with the Psalms. I notice this in connection with the eleven Psalms "for the sons of Korah" — the 42, 44, 45, 46, 47, 48, 49, 84, 85, 87, and 88.

A few general remarks, and I have done.

1. It is not a bad general notion of the Book of Psalms, which I have met with somewhere (though it be but a human notion, couched, too, in profane and not scriptural language), that the book is made up of "Fragments from the Drama of Redemption." Only, then, as redemption has its heavenly sphere and people, as well as its earthly sphere and people, I should have to add to "Fragments from the Drama of Redemption" the words, "so far as man under government upon earth is concerned."

2. Observe, the enigma is sometimes introduced; as in Ps. 49: 4, "my dark saying," and in Ps. 78: 2, "dark sayings of old." The Hebrew word is rendered dark speeches, in Num. 12: 8; riddle, in Judges 14: 12-19; hard questions, 1 Kings 10: 1; dark sentences, Dan. 8: 23, etc.

3. Again, it may help some just to refer to the principles of the dialogue, or of parts for different speakers, which at times is found in the Psalms. In Ps. 16: 1, one prays; ver. 2, he speaks to himself; so in Ps. 32: 8 and 9 are from another speaker than ver. 1-7, etc. Such parts run through the Song of Songs: a male and a female converse together, besides addressing other parties; and neither male can be confounded with female, nor can "my sister" be exchanged with "my brother."

4. Again, there is at times an oracular voice, or an oracle that, speaks, as in Ps. 91: 1. To which a distinct person replies in ver. 2, while ver. 3-13 are written of him who spoke in ver. 2, as indeed are 14 and 15; but here it is evidently the same person who speaks in ver. 1.

Thus it will be seen I do not accept it that a verse or portion of a Psalm quoted in the New Testament, as about the Lord Jesus, would appropriate all the rest of the Psalm to Him. Such is a very mischievous notion. The Spirit of God and of Christ is one; and it is the same Spirit as was upon Him when down here which is in His people now. Yet speech that became the Master did not become the disciple, and speech that becomes the Head of the body does not become the member; so speech that will become Messiah Himself, will not become, could not be put by His Spirit into, the mouth of the remnant; much less could language prepared beforehand by the Spirit for the Jewish remnant in the latter day be put into the mouth of Messiah. He holding one part in a Psalm may speak; His Spirit may in a remnant take up another part. The speeches cannot be interchanged and sense (not to say sound doctrine) be maintained.

The connection, too, that runs on from one Psalm to another — see, for instance, the 48, 49, 50, and 51, etc., etc. — cannot be hid from any humble student of the book; but while I just advert to these points, if haply they may meet any beginner's eye, I may not follow them out, as being outside of the proposed scope and aim of this paper.

________________

I print the Psalms as poetry; they are so in Hebrew. G.V.W.

[Publisher's note: In Present Testimony the Psalms are rendered in full as the Authorised Version, here only the notes are reproduced.]

First Book (Pss. 1 - 51) "The faithful are looked at as not yet driven out from Jerusalem; hence covenant mercies and the name of Jehovah are referred to."

Observe: The first seven chapters in Acts — as containing the Spirit's view, given in Jerusalem by such as Peter, James, and John, of Messiah's having been on earth and now on high — cast much light on this book as historic and also as to its prophetic bearing on the Jews hereafter.

Ps. 1:1-3 The perfect man; 4, 5 the ungodly ones; 6 Jehovah's judgment of both.

v. 1 Ungodly or, Wicked.

Ps. 2: 1-3 Challenge to the earth in rebellion against Jehovah and his Messiah; 4, 5 he that dwells in heaven laughs, Adonai derides, etc.; 6 he dwelling in heaven announces: I have set my king on Zion; 7-9 one replies in subjection, as to himself; Jehovah has said to me, Thou art my Son, etc.; and 10-12 sets himself as a fear and a shelter for man.

NOTE. "The Son" (bar), ver. 12, is the same person as is called "Son" (ben), ver. 7.

Ps. 3: — A morning anticipation; 1, 2 many troubles, but 3 Jehovah is

for me, 4, 5 he was, so, 6, 7 he will be; 8 deliverance is of him.

Ps. 3  - 8. Faith in individuals (or in a company of such) here below — a standard of walk having been raised before them (Ps. 1), and (Ps. 2) Messiah known as exalted, though earth-rejected — is learning what its own place is amid failure and trials down here but in dependence upon Jehovah.

Ps. 4: 1 Evening cry to Elohim, hope sustained by past favour; 2-5 warning; 6, 7 hope and joy in Jehovah; 8 repose for night.

Ps. 5: 1-3 Cry to Jehovah, my King and my Elohim; 4-6 El, in way and character, against the evil-doer; 7-9 for me a shelter in mercy; 10 imprecation against the wicked; 11 for the faithful; 12 confidence in Jehovah,

Ps. 6: 1-7 Cry for pity to Jehovah; 8 away you wicked! 9 Jehovah has heard me; 10 let my enemies pass.

Ps. 7: — Jehovah my Elohim, in thee do I trust; save me and him that is righteous from the enemy and the wicked.

In an extreme of sorrow and evil around, conscious integrity looks up for the judgment appointed, and for Jehovah to vindicate himself before men against the wicked.

Ps. 8: 1 Jehovah our Lord [Adonim], thy name in the earth, thy glory above the heavens thou hast set; 2 thy ways; 3-9 among thy works what is man [Enosh, man in weakness; not Adam nor Ish], or the son of Adam [man].

NOTE. Ver. 9 gives but half of ver. 1.

Ps. 9: 1, 2 I will praise Jehovah and sing the name of Gnelion; 3-20 my enemies fall before him maintaining my right: he is on the throne of judgment, all evil shall perish, O thou enemy; and, the poor and needy shall be delivered.

Higgaion = Meditation.

Ps. 9 and Ps. 10 give a view of the last days and of the faithful then, and show how judgments will become the deliverance of those that believe.

Ps. 10: 1 Cry to Jehovah, 2 against the man of the earth; 3-11 his character, ways, doings; 12-18 appeal to Jehovah El Elohim, King, against the wicked man and the heathen, and for the poor.

Ps. 11: 1-3 Trust in spite of the wicked in Jehovah, 4-7 who in heaven, on his throne, deals with man down here.

Ps. 11 - 15. Words of faith, suited to those that believe in those days.

Ps. 12: 1 Cry to Jehovah for the pious, 2 as before the double-hearted; 35 faith in him against the boaster; He will undertake; 6 His words are pure, and kept from that race and the wicked around.

Ps. 13: 1, 2 Exercise in faith; 3-5 cry to Jehovah my Elohim as of one trusting to mercy; 6 hope.

Ps. 14: 1 The fool, and the apostate people; 2-4 Jehovah looked down from heaven — his estimate of them, and, 5, 6 faith's; 7 hope.

Ps. 15: 1. Jehovah, who shall dwell with thee? 2-5 eleven excellencies, such as do these, shall never be moved.

Ps. 16: 1 Preserve me, El, for I trust in thee. 2, 3 Thou hast said to Jehovah, "Thou art Adonai: my goodness extends not to thee;" [Thou hast said] to saints on earth and to the excellent, "In them, is all my delight;" 4, woe to those who seek after another; 5-11 what Jehovah is to me [the speaker].

Ps. 16 — Messiah first brought in as a man down here,  - pleads his trust, ver. 1; the end of it fulness of joy in heaven, ver. 11; and,

Ps. 17 He pleads his righteousness, ver. 1; the end, ver. 15, satisfied when I awake with thy likeness.

Ps. 17: 1, 2 Cry on the ground of "the right;" 3 his integrity was proven; 4 his use of the word; 5-7 dependence; 8-12 El his refuge from the wicked, etc,.; 13 faith in Jehovah; 14 estimate of man; 15 I Shall be satisfied when I awake with thy likeness.

FROM Egypt till the display of the Royalty of Messiah — the suffering Messiah alone the counsel and way of God. Compare Gen. 3: 15.

Ps. 18: 1-3 Praise and trust; 4-35 depths of suffering; 36-48 his taking the kingdom; 49, 50 praise.

The king: his retrospect of triumph over every difficulty of circumstance; whether as to the kingdom itself in principle and formation, or as to his getting up to the throne. 2 Sam. 22, but before he got to 2 Sam. 23, note how faith can use Elohim for victory over circumstances; but we have to learn that He is above us and uses circumstances for us, that he may use us for Himself.

Ps. 19: — Creation law;1-6 El's works in creation his witness; 7-14 Jehovah's law [query "doctrine," in the larger sense, for the word means that too] his, in saving.

Ps. 19 - 21 — Testimonies

MESSIAH seen in His trouble.

Ps. 20: 1-4 Faith's appeal to Jehovah Elohim of Jacob for One, in whom (v. 5) is salvation and headship, and 6-8 power, from Jehovah, over all — the Messiah; 9 Save, Jehovah; let the king hear us.

Ps. 21 — The heavenly side, as Ps. 45 the side for earth: both about the king.

Ps. 21: — Answer to 20. (Part 1 addressed to Jehovah.) 1 - 7 joy of the faithful in what the king is, and (Part 2) 8-12 in what thou, the king, wilt do in judgment on men thy enemies; 13 our joy.

Ps. 22: 1-21 humiliation; 22-31 the fruit of it in resurrection going on into the Millennial Kingdom.

Note. — On his lip, El, El, ver. 1 and 10; on the adversaries', Jehovah, ver. 8 and once on his (ver. 19): that in suffering; in glory Jehovah ver. 23 and 26 and 27 and 28, Adonai, ver. 30.

Some would divide this Psalm in the middle of ver. 21, as though the stress was laid upon "thou hast heard me"; and not rather, upon "from the horns of the unicorns."

Ps. 23: — Messiah's Path as a man on earth; but also faith's in the last day, after atonement is known.

("Restore," ver. 3, means refresh, revive in spirit.)

Ps. 24: — Messiah (he is Jehovah) and a remnant entering glory hereafter.

Ps. 25: 4-10 Full confession of sin by the faithful; faith's cry to Jehovah in thought of him and his ways and covenant; 1 conscious of integrity and trust in him, it acts in spite of, 2 enemies, 3 of transgressors; 7, 8, 11, 18, etc., transgression confessed; 22 Elohim to redeem Israel out of all his troubles.

Ps. 25 - 39 thoughts and feelings of the faithful, relationship known.

Ps. 26: 1 All is open to Jehovah, 6 righteous integrity is the pathway to the altar, 7, 8 to praise, and 9-12 to strength in hope.

Ps. 27: 1 Fear excluded from the soul by joy in Jehovah as light, salvation, and strength; 2, 3 a past deliverance the basis of hope. He was desired and sought, and 4 his house as beautiful, 5 himself a refuge and 6 an exalter and joy; 7-9 appeal of faith in communion; 10, 11, in hope; 12 before enemies near 3 What if I had not had him! 14 Girding up.

Ps. 28: 1, 2 Cry — for manifest recognition, and 3-5 for exemption from the judgment on the wicked; 6-9 joy in Jehovah  as hearing and saving his people.

Ps. 29: 1, 2 Call to praise Jehovah; 3-9 his voice working in providence, and 9 in his people in his temple, 10 on the flood King; 11 He is theirs.

v. 1 'Ye mighty' Or, ye sons of Elim.

Ps. 30: 1-3 I praise Jehovah for deliverance; 4, 5 saints to praise; 6-11 a deliverance, to the end that 12 I might praise him.

Ps. 31: 1 - 3 Cry to Jehovah for help; 4 from the net; 5 into thine hand I commit my spirit, etc.; 6-13 conflict; 14-16 trust; 17-22 Jehovah for me and the faithful, against the wicked; 23, 24 comfort for his people.

Ps. 32: — (Part 1) 1, 2 forgiveness; (Part 2) 3,4 conflict till self is given up; 5 confession, 6 to Jehovah's praise. 7 Thou my joy and blesser. (Part 3) 8, 9 He teaches; 10, 11 faith's words.

Ps. 33: 1 - 3 Be glad in Jehovah, ye upright and righteous; 4-7 his word, works, acts; 8, 9 earth and inhabitants to join;10 goim (peoples) and ammim (nations) fall before him; 11 his counsels stand; 12 blessed that (goi) people and that (amm) nation which he has chosen for himself; 13-15 from heaven he sees all men, etc.; 16-19 no deliverer but he; 20-22 on him we wait.

Ps. 34: 1, 2 I joy in Jehovah to the joy of the humble; 3, call to join; (v. 4) I, (v. 5) they, (v. 6) this one, they called and (v. 7) were helped; 8, calls saints (v. 9) to fear and learn about him, 10-22, as being for the believer and against the wicked.

Ps. 35: 1-3 Cry for help against adversaries; 3.1/2-8 for a word of comfort and for confusion on those causelessly against me; 9, 10 so shall I be glad; 11-16 false witnesses and requiting evil for good with hypocritical workers. 17, 18 Cry for help, and 19-26 righteous judgment, 27 and 28 let friends rejoice with me and praise.

Ps. 36: 1-4 Faith's estimate of the transgression of the wicked, 5-9 of that which is in Jehovah; 10 prayer.

v. 6 'Great mountains' or, the mountains of El.

Ps. 37, Ps. 38, Ps. 39, Sore chastening under the dealings of Jehovah has to be passed through.

Ps. 37: 1, 2 Heading. Faith knows the way of peace in an evil day, 3-40 Jehovah's knowing his own and his hatred of evil are rest and blessing to those that walk near him. Them will he uphold.

Ps. 38: 1-8 Groans under the flood of judgment from Jehovah; 9, 10 his inward parts open to Adonai; 11-22 hear and help or I am lost.

Ps. 39: 1-6 Writhes but seeks instruction from Jehovah; 7-13 seeks aid from Adonai and Jehovah.

Ps. 40: 1 I waited on Jehovah. He gave me to praise, to (v. 3) his honour among men; 4 blessed he that trusts and keeps himself from evil, 5 wonderful the works and thoughts of Jehovah toward us; 6-10 Messiah's work and mark, 11-13 prayers, 14, 15 imprecation on enemies; 16 Jehovah's people prayed for, 17 poor, yet he is my stay.

The foundation: Messiah has undertaken to do the will of God; He goes patiently through it.

Ps. 41 — The poor man's place; 1-3 He that acts according to the mind and way Jehovah to the weak, Jehovah will do likewise to him; 4 Cry for mercy for sin; 5-9 the adversary's taunts, etc. 10 Mercy! that I may requite; 11, 12 joy for help from Jehovah. 13 Praise.

The blessedness of him who understands the poor and needy (sheep).

Second Book (Ps. 42 - 72.) The faithful are seen as driven out; and, unless viewed as in their future, God, not Jehovah (his covenant name) is referred to. (Comp. Ps. 53 and Ps. 14).

Peter's position with a remnant, both outcast for the Lord's sake and having to solace themselves with the future, may help us here. 2 Peter.

Ps. 42: 1, Yearns for Elohim amid 3 taunters, 4 anguish, 5-7, 8, 11 hope in him; 6 in the land of Jordan and the Hermonites, and amid depths of judgment and taunts 9, 10.

Ps. 43: 1 Cry to Elohim for judgment against a nation not in grace (the Jews), and the wicked man; 2-4 Thou and thy places are my all, 5 I hope in thee.

Ps. 44: 1-3 All our blessing was from thee, 4-8 my King, Elohim, I take thee so to be to me; 9-16 but thou hast cast us off and givest us up; 17-22 yet are we faithful; 23-26 appeal for help.

Ps. 44 - 48. Extend from their first appeal to Elohim, to their being again in Zion, and Ps. 49 is a meditation thereon.

Ps. 45: 1 Faith tastes, through the Spirit, and 2-9 estimates the King now present; 10-16 address to the queen; 17 Who is it speaks here?

Messiah is in the scene as king for the earth.

Ps. 46: 1-3 Elohim our present help; 4, 5 a river gladdens the city of Elohim, the holy place, etc.; 6, 7 enemies destroyed; 8, 9 what Jehovah has done. 10, 11 Be still! he is for us.

Ps. 47: 1-4 The land (or earth) called to own (truth of Psalms 45, 46); 5-9 Elohim come in, the shields of the earth are his [the governmental power on earth has been transferred from the Gentiles, with a beast's heart, to Israel].

Ps. 48: 1-3 The faithful are in Zion (through), 4-8 a deliverance just seen; 9-14 joyous exhortation to consistency therewith.

Ps. 49: 1-4 A musing thereupon; 5-14 the folly of the men of this world; 15 but Elohim redeems from the grave; 16-20 exhortations based thereon.

NOTE. Ver. 4 "a parable" — "a dark saying."

Ps. 50: - A judgment as to the living, in the land; 1-4 apprehended by faith; 5, 6 announced by the Judge; 7-15 Elohim's address in court; 16-21 to the wicked; 22 exhortation to such; 23 to his own.

This arraignment of Israel contains the grand principles of Elohim's judgments towards them.

Ps. 51: 1-4 The arraigned one's confession when broken down; 5-17 pleading for a cure in his desperate case; 18, 19 Elohim working in Zion will be pleased with his people and their ways.

"Israel's confession of sin, looking for mercy and cleansing, and owning it in its root in nature and its results in the rejection of Messiah."

Ps. 52: 1-5 Faith's judgment of him who counts his lips his own, while El's goodness continues; 6, 7 the righteous shall judge him; 8 faith trusts in mercy and has 9 joy and patience in Elohim.

Faith's challenge 1st of the tyrant.

Ps. 52 - 67 — The faithfuls' exercises of soul, in which Israel becomes the blessing of the nations.

Ps. 53: 1 The fool's desire and doings; 2 Elohim seeks seekers; 3, 4 his thoughts of that generation; 5 faith sees Elohim for thee and against all such; 6 its hope.

And 2ndly of his faction.

Ps. 54: 1, 2 Cry to Elohim, 3 against oppressors who know him not; 47 trust in and devotedness to him who has saved.

A believer then and there.

Ps. 55: 1, 2 Cry to Elohim, against 3 the enemy; 4-8 anguish, 9-11 the enemy's voice and goings on in the city, 12-14 treachery of the traitor; 15 imprecation. 16-18 My resource, and 19-21 their judge; 22 cast all on him; 23 he will destroy them. I trust.

By one strong in faith, in that day.

Ps. 56: 1-3 Against the all-destroying enemy — man, faith trusts Elohim, 4 and his word; 5-7 the doings of man; 8-11 grieved I trust Elohim and his word. 12, 13 I will praise; delivered.

v. 2 'Most High' Or, Thou maroom "exalted one"; not Gnelion.

Ps. 57: 1, 2 Cry to and trust and hope in Elohim, 3-6 for deliverance from man and his doings. 7-11 praise.

Ps. 58: 1 Faith's challenge to a congregated mass. 2-5 its wickedness; 6-9 judgment invoked; 10, 11 the righteous shall rejoice.

Ps. 59: 1-4; Deliver me from my enemies; 5 wake against the heathen and the wicked; 6, 7 their ways; 8-10 my trust Jehovah, Elohim. 11-15 regulated judgment invoked on them; 16, 17 Praise — Elohim is for me.

Ps. 60: 1 - 3 Bowing under Elohim; 4 he has given them a token; 5 Cry for deliverance; 6-8 joyful anticipation of faith; 9-12 he will help.

Ps. 61: 1-5 Cry to and faith in Elohim; 6, 7 Thou wilt bless the king, 8 so shall I praise for ever.

Ps. 62: 1, 2 Faith and hope in Elohim; 3, 4 warns the wicked; 5-7 as 1, 2; 8-10 exhorts, 11 power belongs to Elohim, 12 also mercy is of Adonai. He will render to every man according to his work.

Ps. 63: 1-8 Yearns after Elohim El, in a dry and thirsty land, for the sake of what he is; 9, 10 my enemies shall fall; 11 the king shall rejoice, the liar be silenced.

Ps. 64: 1-6 Appeals to Elohim and counts on him, amid the very wicked; 7, 8 he shall judge them, 9 his judgment be owned; 10 the righteous shall be glad in Jehovah.

Ps. 65: 1 Praise to thee Elohim is silent in Zion; 2 all flesh shall come to thee; sins prevail against me; 4 blessed whom thou choosest; 5 judgment at the door; 6-13 thy power in creation and providence.

v. 1 'waiteth' Heb. "is silent."

Ps. 66: 1-4 All lands to praise Elohim, and own his power to bow down his enemies; 5-7 his power works; 8-12 his dealings with us; 13-15 I will pay my vows in his house; 16-20 my experience, for the fearer of Elohim.

Ps. 67: 1 May Elohim shine out on us that, 2 in the land and among the Gentiles his way may be known; 3-5 praise from all invoked; 6,7 that earth may yield her increase, and all the earth fear him.

Ps. 68: 1, 2 Elohim invoked to stay the wicked; 3-6 the righteous to praise him, and his ways; 7-10, 11 and 12 his doings; 13 hope, affliction will turn to glory; 14-16 his hill among the hills; 17 his chariots; 18 salvation's basis; 19-23 the issue salvation and judgment; 24-27 the goings of my king in the sanctuary, 28-30, 31, 32-34 results in blessing; 35 worship.

Messiah ascended and exalted, is known to faith as the security of blessing.

Ps. 69: 1-5 Appeal to Elohim in sorrows described here (compare ver. 3 with Ps. 22: 1; 4 is from the wicked outside, and 5 sorrow's cause within the range of my responsibility, comp. Psalm 40); 6-12 sorrows from man; 13-18 appeal to Jehovah Elohim, 18.1/2-21 under sorrow from enemies; 22-28 retributive justice invoked; 29-31 poor, I count on Elohim; 32, 33 the humble shall be glad 5 34-36 all Joy! he will save Zion and those that love him shall dwell there.

v. 6 In Hebrew written Jehovah but read Elohim, see also Ps. 71: 5.

"The full depth of Messiah's sufferings in connection with the Remnant." "The cross and judgment; as Psalm 22 the cross and mercy."

Ps. 70: 1 Cry for help; 2, 3 for retributive vengeance on enemies 4 for favour to those that seek thee; 5 I am poor! help!

From amid deep sufferings

Ps. 71: 1 - 5 Faith in Jehovah and hope, amid the wicked; 6 from infancy, through youth (17), in the infirmity of old age (9, 18), be with me, before (10, 11) enemies; 12 appeal; 13 retributive imprecation; 14-24 hope — motive thereunto, that the ways of Jehovah intertwine the lives of his people here below.

Ver. 5 and ver. 16. In Hebrew written Jehovah, but read Elohim; see also Ps. 73: 28.

Onward until their strength is all but gone.

Ps. 72: 1-17 Faith's prayer for the king, and expectations as to the king's son; 18, 19 Praise.

Messiah recognised as Son of David.

NOTE — Vers. 6-8 "sea to sea" is of wider scope than 1-5 "thy people"; 9-11 again, gives the tribute paid by all kings; 12-14 his doings characteristic of his ways; 15-17 what he is made from on high.

1 Third Book (Ps. 73 - 89) Messiah as occupied with the faithful in Israel, as lying beyond Judah; and not only, as heretofore, with the 2.1/2 tribes.

The general expectation of Israel referred to by James "To the twelve tribes scattered abroad, greeting" (James 1: 1); and by Paul "Now I stand and am judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, instantly serving [God] day and night, hope to come," (Acts 26: 6, 7), — is not without interest, here, as to the position of those who are looked at in this book.

Ps. 73: 1 Elohim good to Israel, to those of a clean heart; 2-12 effects of my envy at the foolish and their prosperity; 13-15 discouragement therefrom and evil; till 16-20 I went into the sanctuary of El and saw their end; 21-26 then I judged self and trusted; 27, 28, resumé.

v. 28 In Hebrew written Jehovah but read Elohim, see also Ps. 109: 21.

Ps. 74: 1-3 Appeal to Elohim for his own redeemed ones and sanctuary; for 4-8 an infidel faction is in power, 9-23 to the deep trial of our faith.

Faith in presence of the triumph of the wicked.

NOTE. Vers. 12, 16, 18, 19, 20, 22, my king of old, creation, blasphemy, thy poor, covenant, thy cause.

Ps. 75: 1 Our thanks to Elohim for his proved nearness; 2 when I (Messiah) take the congregation I will judge rightly; 3 my power; 4-8 warning to the wicked. 9, 10 Resumé of what I will do.

Ps. 76: 1-3 Judah and Israel; Salem and Zion now seen to be under Elohim. 4 He the trust and hope, through 5-10 all opposition below; 11 worship the Judge from heaven (8, 9), 12 cutter off of princes and kings.

Ps. 77: 1-10 My exercise in retrospect of past appeal to Elohim; weakness, but I cling to 10.1/2-20 the duration of thy power, works, wonders of old, doings, in the sanctuary, in the redemption of thy people, Jacob and Joseph, by Moses and Aaron.

Ps. 78: 1, 2 Appeal to my people in a similitude in dark sayings of old; 3 we heard it, our fathers told us, 4 we will tell their children of Jehovah, and 5-8 his doings for Israel that they might live to El. Yet they failed him (9) in battle, 12 in Egypt, 13 in the Exodus, 15-30 in the wilderness as to water, manna, flesh; 31 judgment upon them for unbelief; 36, 37 their hypocrisy, 40 they provoked, 42 they forgat Egypt smitten and 52 themselves brought forth; 54 in the land, 55 heathen cast out and they planted, etc. all failed in them and he judged them. But if, 67-73 Joseph and Ephraim were refused — Judah, Zion and David were chosen.

An historic enigma. He that can blend 2 Sam. 22 and 23, an absolute promise and covenant secured to man in the Messiah — alone can read it. Israel blessed under the law fails; — its blessing secured by electing love under Messiah.

Ps. 79: 1-4 Thy inheritance occupied by the goim (heathen), temple defiled, city in heaps, thy servants slain, a scorn to all around. 5-13 How long! judgment invoked on the goim; favour, for thy name's sake on thy people, and so, Praise.

Ps. 80 — The vine, historically, desolate. 1 Titles, 2, 3 Save! 4-7 Nothing but discipline! 8-16 its history; 17-19 the man of thy right hand is alone root of blessing for us.

Does piety seek here to replace historic Israel in its former blessing (ver. 1 and 2 compared with Ps. 78: 67) and faith then comes in in ver. 17?

v. 10 Cedars of El.

Ps. 81: 1-5 We invoke to praise Elohim upon the former basis of blessing; 6-10 Jehovah recites his dealings with them; 11-16 they would not hear, and were judged.

Ps. 82: 1 Elohim judges in the assembly of El and among the elohim (comp. ver. 6 and John 10: 34, 35, and supra); 2 his judgment of them; and 3, 4 of their duty; 5-7 their state and that of the earth (qy., land); 8 he must judge to possess it and the goim.

Ps. 83: - Faith and the Spirit, amid a general confederacy (ver. 5-8) against Israel (4) and the houses* of Elohim (12), counts (9-17) on Elohim, El (1) against his enemies (2), the wicked (3), that (18) Jehovah may be known as alone Gnelion on the earth.

*Rather read "pleasant-places" than "houses."

Ps. 84: 1-3 Faith and the Spirit long after the dwelling-places, etc., of Jehovah of hosts, my King and my Elohim [Qy. — Should it not be v. 2 "El, (yea the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young,") even, thine altars, etc.; 4-7 the blessings en route to Zion. 8-9 Elohim of Jacob, look on the face of thy Messiah;10-12 I long after him who is the blessing of those that trust in him.

Ps. 85: 1-3 Brought to the land and pardoned, 4-7 me want our souls restored; 8-13 according to the fulness of blessing of his salvation.

Ps. 86: 1-7 Weak, and amid trouble, I call on thee; 8-10 all nations must come and worship; 11-13 teach thou me, my deliverer; 14 the proud are against me, 15-17 yet I hope in thyself.

Ps. 87: 1-3 Jehovah loves Zion, which he has founded; 4-6 Faith reckons its citizenship an honour, so does Jehovah 7 praise around, and my heart within concurs.

None like Zion.

Ps. 88: 1 Cry to Jehovah Elohim of my salvation; 2 sense of exclusion; 3 of inward trouble; 4 and of outward; 5-7 thou against me; 8 thy hand against me, and so 9-18 faintness and affliction and desolateness.

Ps. 89: 1, Joy in mercies of Jehovah and 2 in mercy; 3 and 4 (Jehovah speaks) "I have made a covenant with mine elect one; my oath is to my servant David: thy seed will I establish," etc.; 5-14 (faith in the remnant replies) joy in him and his works; 15-18 thine a blessed people; 19-37 the covenant, its unalterableness and certainty in thee; 38-45 but experience and fact seem to say thou hast abhorred Messiah and made void the covenant and all seems lost. 46 How long Jehovah, have thine enemies reproached the footsteps of thy Messiah. 52 Praise.

*Fourth Book (Ps. 90 - 106). In connection with the bringing of the Only-begotten into the world.

Ps. 90: 1, 2 A meditation on Adonai always our dwelling place; from before all worlds, from everlasting to everlasting, El; 3-6 turning off and turning back man, 7-9 thy wrath for our sins, 10 the nothingness of our days! 12-17 Prayer.

For any among the twelve tribes, near before Psalm 91.

Does 'them' (ver. 5) refer to "children of men" (ver. 3), or to "years" (ver. 4). Ver. 11, "even according to thy fear, thy wrath" qy., "the fear we have of thee, so thy wrath appears," or, "as terror now so wrath to come."

Ps. 91: 1 Oracular enigma, "The dweller, in the secret of Gnelion, shall abide under the shadow of Shaddai." 2 Messiah replies, "I will say to Jehovah, My refuge, and my rock; my Elohim, in him will I trust 3-13 The Spirit through a seer, or a remnant. 14-16 Shaddai speaks.

Ver. 9 (compare with ver. 2) said to Messiah "for that thou [sayest] to Jehovah, 'My refuge,' thou hast set Gnelion [as] thy defence."

Ps. 101 and 102 and 103 are in continuation of this Psalm.

Ps. 92:  1-3 Praise to Jehovah Gnelion, 4, 5 through grace and Jehovah's working; 6-15 unknown to the fool, who grows up for destruction, while the righteous grows up for Jehovah.

Ver. 8 'most high' maroom, 'exalted,' not Gnelion.

Ps. 93: 1 Jehovah reigns in glory: the world is established, 2 thy throne established of old — thou from everlasting, 3 the floods have risen and been heard, 4 Jehovah is mightier than they, 5 his testimonies are sure: holiness becomes his house.

Ps. 94: 1 El of revenge [?requitals], Jehovah El of requitals, show thyself, 2 judge of the land, rewarder of the proud; 3-7 how long endure the wicked against thee and thine; 8-11 appeal to the wicked, 12-15 comfort for the upright, 16-23 Jehovah our Elohim is the deliverer and the judge.

Ps. 95: 1-3 Praise and worship invoked to Jehovah El, great as a king above all elohim, 4-7 possessor and creator of heaven and earth our Elohim and we the sheep of his hand. 7-11 Appeal to those still not practically thus, to remember those who provoked him in the wilderness.

Ps. 96: 1, 2 All called to rejoice and worship Jehovah; 3 and 10, tell his glory among the heathen, 13 he comes to judge the earth.

Ps. 97: 1-6 Jehovah comes in all the glory of the Adon of the whole earth; 7 idolatry judged, 8 Zion and Judah rejoice; 9 his glory; 10-12 exhortation to Nazariteship.

Ps. 98: 1-3 Jehovah's victory and salvation before the heathen and world, for Israel, 4-9 to be owned before all as Jehovah the king and joyed in; he comes as Judge.

Ps. 99: 1-4 Jehovah reigns, sitting between the cherubim, in Zion; the king; 5-9 call to exalt him, historic tokens.

Ps. 100: 1 Shout to Jehovah, all the land! 2 Serve with joy; 3 relationship to him, 4 duties, 5 his character.

Ver. 1, for "all ye lands" Hebrew has "all the land."

Ps. 101: 1 Mercy and judgment shall be my song; 2 Jehovah, come to me, in my house; I will walk with a perfect heart, 3-8 evil banished, the faithful upheld in the land and city.

The principles of rule.

[Read this also, after Ps. 91 and then Ps. 102 and Ps. 103.]

Ps. 102: 1-8 Cry to Jehovah in trouble, weakness, among enemies; 9,10 under wrath; 11 I pass, but 12 thou, Jehovah, endurest. l3-16 Zion's mercies and hope are in thee, 17-22 this is known to faith on the earth; 23, 24 the weakened one's speech; 25-28 oracular reply thereto.

If Zion's mercies are in Jehovah and known to faith on earth to be there — "what of Him whose strength was weakened and days shortened, and he taken away in the midst thereof — though Jehovah endures for ever?" The answer is "He is of old, the Creator, the unchanging one, etc., and the children of His servants shall continue, and their seed be established for ever."

Ps. 103: 1-5 My soul, bless Jehovah — forget not his benefits; 6, 7 his ways, 8-10 character, 11-13 mercy measured to us, 14-22 presence of him (17) and his glory.

Grace, forgiveness and healing reaches the faithful.

Ps. 103. Compare this as uttered by David, under law, and as the song for the Millennial saints on earth; and notice the contrast as to magnitude between Ps. 103: 11 and Heb. 10 and Rev. 4, 5 to us now, and between Ps. 103: 13 and our sonship Eph. 1 and 2.

Ps. 103: Redemption, Ps. 104: Creation, Ps. 105: Patriarchs, Ps. 106: The Nation.

Ps. 104: 1 The glory of Jehovah my Elohim, 2-4 in creating and using the heavens, 5-24 the earth, 25-30 the sea etc.; all things made, upheld, sustained, nurtured by him and used; 31, 32 his glorious majesty endures and his pleasure in his works; 33, 34 I will praise him, 35 let sinners be consumed out of the earth and the wicked be no more.

Ps. 105: 1-4 Call to thank Jehovah and extol him before the peoples, 5-15 remember his works, ye seed of Abraham, to whom unconditional promise and covenant, everlasting for Israel, and oath to Isaac individually, etc. were given; 17 Joseph, 26 Moses and Aaron, 27 and all that he did in E gypt, 37 in the Exodus, 40 in the wilderness, 44 in the land.

Acts 7 throws light on Psalm 105 and Psalm106. Psalm 105 gives the line of covenant (ver. 8) and promise (ver. 42) to Abraham running through the individuals chosen of Him as heads — mercy and grace distinguishing; judgment going before and on and with them. 106 gives the works of the mass — judged (in contrast with Acts 7) to get them into blessing.

The good side. He using individuals.

Ps. 106: 1, 2 Praise and thank Jehovah, for he is good and his mercy for ever; his praises unutterable; 3 blessed are the obedient; 4 individual appeal for favour and salvation, and 5 privilege; 6 we have sinned with our fathers, 7-43 historic confession as to the Exodus, the wilderness and in the land, 44-46 his yearning mercy; 47 save us from among the goim, that we may thank and triumph in thee. 48 Praise.

The bad side. The mass rebelling against Him.

Book 5.

Fifth Book (Ps. 107 - 150) Working up to the full blessing, but not in it.

Ps. 107: 1-3 Thank Jehovah, for he is good and his mercy for ever, ye redeemed of him from all lands, from the east, west, north, and south. 4-9a and 10-16b and 17-22c and 23-32d four different classes. His acting upon lands, for sin 33, 34 for mercy 35-38; 39-41 his after dealings; 42, 43 the moral of it all — the loving-kindness of Jehovah known to the righteous and the wise in the end (to the silence of iniquity), in changes upon the twelve tribes and their places of abode.

a Wandering, need, simple fallen humanity; b prisoners, pressure, daring wilfulness; c fools (in plenty), death, folly; d seafarers, at wits' end, human wisdom and energy, seem to be the four characteristic marks.

Ps. 108: 1 Purpose to praise, 2, 3 attendant circumstances; 4 why? Mercy; 5,6 may he exalt himself that his beloved may be delivered; 79 answer and triumph; 10, 11 new needs how met;12, 13 faith in him.

Faith seeks to triumph in Jehovah among the peoples and the nations. 7-9 the answer.

Ps. 109: 1 Cry to Elohim of my praise; 2-5 and 16 from the slandering hater; 6-15 and 17-19 and 28, 29 imprecation on him, and 20 on all my enemies. 21-27 Hear me in my weakness and reproach; 30 and 31 I will praise, the poor is cared for.

Ver. 21. In Hebrew written Jehovah, but read Elohim; see also 140: 8.

The wicked one — Judas — apostate Israel — Antichrist.

Ps. 110: 1-4 Faith's report of Jehovah's thoughts and intentions about my Adon; seated at the right hand on high, he will send him out of Zion over all enemies; his people made willing — himself a priest after the order of Melchizedek; 5-7 what he Adonai at thy right hand, will do.

Ps. 111: 1 Hallelu-Jah. I will praise Jehovah, wholly, in the assembly of the upright and congregation, 2 his works, and 3 work, his righteousness, 4-9 gifts, covenant, power over the heathen, also redemption; 10 his fear is the beginning of wisdom, etc.

Ps. 112: 1-9 Hallelu-Jah. Blessednesses of him that fears Jehovah; 10 grief and melting away of the wicked.

Ps. 113: 1-3 5 Hallelu-Jah, servants of Jehovah praise his name, from now onward for ever: over the whole earth; 4 his glory above all the goim and the heavens; 5-9 who is like him; high, he stoops down and cares for the poor and needy and the barren.

Ps. 114: 7, 8 Earth called to tremble before Adon, the Eloah of Jacob, who turned rock into pool of water and flint to fountain; 1, 2 whose displays when Israel came out of Egypt, as owned by him, is given 3-6.

Ps. 115: 1 Not to us, O Jehovah, but to thee glory, — mercy and truth are thine; 2 why should the heathen say, Where now their Elohim? 3 He is in heaven and has done his pleasure; 4-7 the idols! 8 and their makers! 9-11 Israel, house of Aaron, fearers of Jehovah, trust in him, 12, 13 he thinks of us and will bless you, 14, 15 you are the blessed of him the Creator; 16, 17 larger still; 18 we will ever bless Jah.

Ps. 116: 1-5 I love Jehovah, he has heard me 6-11 he delivered my soul from death; 12-17 I own the debt, 18, 19 before his people and in the midst of the courts of his house in Jerusalem.

Ps. 117: 1 All the goim and all nations praise Jehovah. 2 His mercy is great to us and his truth for ever.

Ps. 118: 1 - 4 Let Israel, the house of Aaron, all that fear Jehovah say now, his mercy is for ever. 5 I called in distress; Jah  answered me, and 6-9 Jehovah will care for me; 10-12 all the  goim were against me, in his name will I destroy them: 13 Thou hast thrust sore at me, but he helped: 14 Jah is my strength and joy and song, and 15, 16 of the righteous too. 17 Not death but  to declare his works is mine; 18 chastened but not given over to  death: 19 open to me the gates of righteousness — I will praise Jah. Answer, 20, 22, 24 this is the gate of Jehovah, — the stone; 23 wonderful! 24 it is the day; 25 save and prosper! 26  Messiah owned; the blessing from the house of Jehovah; 27 he  owned as the giver of light and self sacrifice; 28 I own him. 29 (as 1) Give thanks to Jehovah for he is good: for his mercy for ever.

Ps. 119: The written Word the only recognised index to divine thoughts — but subjection to Jehovah must be acted upon in order to use it aright.

Their hearts tasting and feeling after Him.

I give what may seem the distinctive thought dominant in each eight verses. But I fear, though it is not a first, or a second, attempt on my part, that it is not a success.

Each line, in each of the eight verses, begins with a letter of the Alphabet — the letters taken in succession as A, B, C.

1-8 Integrity and self-surrender to Jehovah's word the pathway into the obedience of faith.

9-16 Cleansing power of the word for a young man's ways.

17-24 Thou wilt surely stand by thy word;

25-32 for the soul needs quickening and enlargement,

33-40 and teaching and inclining and quickening, in order for the word to be established in it;

41-48 and then mercies-so as to be strong from it.

49-56 The truster in the word has comfort.

57-64 As being such, Jehovah is my portion.

65-72 Retrospect. Dealt with of Jehovah, according to the word in affliction, I am profited.

73-80 My Maker! thy word guides me to understand thee.

81-88 Thy word fails not, though I may; I wait for it, amid depths and trial.

89-96 For ever, Jehovah, thy word is settled in heaven, —  thy law keeps the soul down here;

97-104 how blessedly, here, does it humble and exalt me

105-112 it is light to the energetic life it has given;

113-120 and forms the soul in awe of thee, amid the wicked around.

121-128 It teaches to lean on thee, in the sense of this Nazariteship and of thy thoughts.

129-136 Admiration of the word, in result leading still to dependence.

137-144 The righteous character of Jehovah and his word.

145-152. In the depths, confidence of faith is in the word known of old to be for ever.

153-160 In affliction and persecution, it stays me, that thy word is from the beginning and for ever.

161-168 (2, 3, 1, 2 ) increasing preciousness of the word from its suitableness to circumstances.

169-176 It suffices as a stay even in the discovery of inward depravity. It is my all.

The above Psalm seems to be a sort of song illustrative of the properties of the word — in grace — in an evil world — to those that have wandered but are returning to Jehovah.

Ps. 120: 1, 2 In distress I cried to Jehovah, Save me from lying lips and a deceitful tongue; 3,4 its judgment; 5-7 lament.

Ps. 120 - 134, — Fifteen songs of degrees, giving the process and way of their being brought back in peace into the presence of Jehovah.

Ps. 121: 1, 2 I look up; my help is from Jehovah, maker of heaven and earth. 3,-8 (oracular voice) Jehovah is thy keeper — keeper of Israel, etc.

Ps. 122: 1, 2 Heart in Jerusalem; 3-5 its praises; 6 pray for its peace and prosper; 7, 8 I pray for and bless it! 9 for the sake of the house of Jehovah our Elohim.

Ps. 123: 1 I look up, 2 as a servant — for mercy; 3, 4 still among the wicked.

Ps. 124: 1-5 Jehovah has been Israel's saviour from man, or all had been lost. 6-8 Blessed be he, maker of heaven and of earth.

Ps. 125: 1 They that trust in Jehovah are as mount Zion. 2 He is around his people (amm, Israel) for ever, 3 to save them from wickedness; 4, 6 to reward man according to his doings. Peace on Israel.

Ps. 126: 1, 2 Zion's captivity turned — we joyed, the goim owned it; 3 our owning of it 4 prayer; 5, 6 sorrow owned as his way to bless.

Ps. 127: 1 House built and city kept in vain without Jehovah; so 2 as to food, 3-5 so as to children, — their praise is from Jehovah.

Ps. 128: 1. Blessed is he that f ears Jehovah and walks in his ways; 2-6 blessed in time and on earth — as to Zion, Jerusalem and Israel.

Ps. 129: 1-3 Depths of sorrows from man have been mine; 4 Jehovah is righteous, he has cut asunder the cords of the wicked; 5-8 imprecation on all haters of Zion.

Ps. 130: 1 Out of the depths I cried to Jehovah, 2 hear; 3, 4 sin! but there is forgiveness with thee that thou mayest be feared; 5 I wait and hope, 6 intensely; 7 let Israel hope in him and his redemption; 8 he will redeem.

Ps. 131: 1, 2 I am lowly; 3 let Israel hope in Jehovah henceforth and for ever.

Ps. 132: 1 Jehovah, remember David and his afflictions, 2-5 his purpose to find a place for Jehovah, 6 we heard of it in Ephratah and found it; 7-9 we will go into his tabernacles; worship at his footstool. Rise Jehovah to thy rest and the ark of thy strength, — thy priests, thy saints; 10 David and the Messiah; 11-18 Jehovah's oath to David — and rich promises.

Ps. 133: 1 Brotherly unity, 2 its beauty, 3 its blessedness.

Ps. 134: 1, 2 Bless Jehovah ye who stand by night in his house; 3 be thou blessed out of Zion by him, Maker of heaven and earth.

Ps. 135: 1 Hallelu-Jah. Praise Jehovah's name, ye his servants, 2 in the house, in the courts of the house — 3 as good 4 chooser for himself of Jacob and Israel; as 5 great, 6 doer everywhere of his will, 7 in the air, 8, 9 in judging Egypt, 10-12 and great nations (goim); 13 enduring in name and memorial, 14 his own people; 15-18 the vanity of idols and their 19, 20 house of Israel, of Aaron, of Levi, ye fearers of Jehovah bless him, 21 out of Zion, dweller in Jerusalem, may he be praised.

Jehovah in contrast with idols.

Ps. 136: 1 Thanks to Jehovah, 2 and to Elohim, for his mercy for ever, 3 to the Lord of lords, 4 doer of wonders, 5-9 wise and powerful in creation, 10-15 and in redemption out of Egypt, 16 through the wilderness; 17-22 into the land; 23, 24 raiser up of the weak, 25 sustainer, 26 the El of heaven for his mercy for ever.

Ps. 137: 1-4 By the rivers of Babylon we wept for Zion, 5, 6 Jerusalem our chief joy; 7 Jehovah, remember Edom's desire to rase it; 8, 9 happy the instrument of Jehovah's judgment on Babylon.

Ps. 138: 1, 2 I will praise thee, before the gods, toward thy temple for kindness and truth and thy word, magnified above all  thy name; 3 I was heard; 4, 5 all kings shall praise thee, 6 Jehovah is high, yet he respects the lowly and looks at the proud afar of; 7 he delivers me and will perfect all for me.

Ps. 139: 1 Thou hast searched and known me, 2-12 the process in detail, 13-16 how wondrous my frame! 17, 18 precious thy thoughts! 19, 20 thou wilt slay the wicked, 21, 22 I hate them; 23, 24 search me, try me, lead me.

Man put into God's presence, unable to stand before or to avoid him — good and evil known — the soul cast on him.

Ps. 140: 1 Save me, from the evil man, etc., 2-5 described; 6, 7 thou art my hearer and shelter; 8-11 imprecation; 12, 13 Jehovah is for the poor and the upright.

*In Hebrew written Jehovah, but read Elohim; see also Ps. 141: 8.

Ps. 141: 1, 2 Hear, Jehovah, my cry, 3 keep my lips, 4 my heart from the wicked; 5, 6 let the righteous smite me, I pray for them in their trouble; 7 we are broken to pieces, 8 I trust in thee, 9 keep me from the wicked, 10 judge them whilst I escape.

Ver. 8. In Hebrew written Jehovah, but read Elohim.

Ps. 142: 1-5 Retrospect; when all failed me I looked to Jehovah,6, 7 and I count upon him.

Ps. 143: 1 Hear and answer me, 2 bring me not into judgment, 3-11 amid sorrows, needs, fears, my heart is on thee, who art about my path; 12 imprecation.

Ps. 144: 1, 2 Blessed be Jehovah my strength and refuge; 3, 4 the littleness of man! 5-8 Come down and save me from the stranger and the wicked. 9,10 I will sing a new song, he is the deliverer of David from the sword; 11 rid me, etc., that, 12-14 we may have earthly blessings, 15 and blessedness.

Ps. 145: 1, 2 I will extol thee, O Elohim, King; I will bless thee for ever; 3 the excellency of Jehovah; 4 thy works and acts, one generation to another shall set forth, 5 thy majesty and wonders I, 6, 7, they, etc.; 8, 9, Jehovah's character, 10 his works and saints, 11-13 his kingdom. 14 He is the upholder of the weak, the restorer, 15, 16 provider for all; 17-20 righteous in all his ways, he hears and answers prayer; preserves those that love him, but destroys the wicked. 21 My mouth and all flesh to praise him.

"A dialogue between Messiah and those blessed for the Millennial earth." (If so, vers. 3, 8 and 9, 14, 17-20, may be announcements through Messiah, and the responses from the mouths of his people in that day).

Ps. 146 1 Praise ye Jah. My soul praise Jehovah; 2 Yea, while I have being; 3, 4 caution against trust in man; 5-10 happy he whose help and hope is in the Elohim of Jacob. His excellencies. He will reign for ever.

Description of the character in which he will deal with Israel.

Ps. 147: 1 Praise ye Jah our Elohim; it is pleasant; 2 Jehovah builds Jerusalem, gathers the outcasts of Israel, 3 heals the broken hearted and their wounds, 1 counts the stars; 5 great is our Adonim; 6 Jehovah lifts up the meek, casts down the wicked, 7 praise him; 8, 9 his work in providence, 10, 11 taking pleasure (not in brute force but) in those that fear him; 12-14 Jerusalem and Zion, praise him for what he hath done for thee; 15-18 his acts abroad, 19, 20 those distinctive to Jacob and Israel, — to whom alone he has shown his word, statutes and judgments.

Praise for blessings distinctive of Israel.

Ps. 148: 1, 2 Praise ye Jah. Praise Jehovah from and in the heavens, all ye various companies of his; 3-6 Praise him, ye sun, etc., 7-10 all things from the earth, 11 powers on earth, 12 all men; 13 the alone excellent, also 14 the exalter of Israel.

Ps. 149: 1 Praise ye Jah. Praise Jehovah in the congregation of Israel; 2 let Israel rejoice, in his maker, Zion in their king, 3 with dance and music, 4 for Jehovah takes pleasure in them; 5, 6 let them joy; 6.1/2-9 invested with retributive power against the heathen. Praise ye Jah.

Ps. 150: 1, Praise ye Jah and El in his sanctuary; 2 what for, 3-5 how, 6 who to praise Jehovah. Hallelu-Jah.

Everything that has breath to praise.

End of the Book of psalms.

POSTSCRIPT.

JUST as the printing was commenced, I was asked by a friend to review a book "On the use of Jehovah and Elohim in the Pentateuch," etc. It is one of the many pitiful expressions of the ignorant stupidity of German neology, now so plentiful. My present article is the best answer I could have given, containing, as it does, the explanation of the real meaning of the two names, Elohim and Jehovah, and their connections with different displays of divine glory; and, at the same time, putting into the hands of those that fear God the means of examining for themselves the use of these two terms in the Book of the Psalms, and so of judging of the folly which hides itself under the display of knowledge about ELOHISTIC and JEHOVISTIC Scriptures.

The effect of restoring the original names and titles sometimes is to make a failure in the translation apparent; e.g., Book 3, No. 17, (Ps. 89: 8), "O Jehovah Elohim of hosts, who is a strong Jah like unto thee?" "A strong Jah," I trow, would never have dropped from a Hebrew's pen.

In conclusion, until the difference of the titles — "Son of God" and "Son of Man" — is learnt, and that too of the heavenly glory from the earthly glory of the Lord is seen, the Psalms never will be understood.

The Incarnation, Life, Service, rejection by man, crucifixion, death, burial and resurrection of the blessed Jesus, all took place in time and on earth. But they were the, expressions of counsels long before the earth existed, and not for earth only and a people on it, but for heaven also, and God who is there. And if the land is to be married to Jehovah, so likewise is the Church to be the Bride, the Lamb's wife. Israel and the earthly saints will be subjects to the King in righteousness upon the earth; the Church and the heavenly saints are members of that body of which He is the glorified head; they to have all blessings in time on the earth, under Him, we to have all spiritual blessings in heavenly places in Him.

Rich in Mercy

Rich in Mercy.

Ephesians 2: 4.

Notes of a Lecture.

G. V. Wigram.

Christian Friend Vol. 4, p. 313.

"God, who is rich in mercy" — rich in mercy. We have in the latter part of Ephesians 1 and beginning of Ephesians 2 God's expression of His grace and mercy. The former contains the expression of His grace, and goes on to show, as the result of it, the expression which is in measure in contrast with it. The close of chap. 1 presents to us the person of the Son of man sitting in heaven — the glorified Man. Wonderful to think there are those who are connected with Him; that there should be a people given to Him! In verse 18, the wealth of God's inheritance in the saints is spoken of; almighty power is displayed in separating a people who believe in Himself in a marvellous way. In verse 20 to end, we have the man Christ Jesus sitting in heaven. He is looked at in chap. 1 as the servant of God, who can say, "My God." The term Christ, or the Anointed, always applied to Him as man. God finds His infinite delight in this perfect servant, and in His service rendered. No other resting-place could be found in which God could express His delight; and He brings Him up into His own eternal glory, places Him at His right hand, and draws the comparison between Him and every other power, marking His superiority. He is the only perfect servant God ever had. He was obedient unto death, even the death of the cross. God has set Him in a place by Himself. Both there and hereafter, no power is like His. All is put under Him. God has assigned to Him a place of peculiar dignity and power; has made Him the Head of the Church. One thought in my mind has been, that as children of God, as followers of Christ, we are not exercised about Him, occupied with Him, as we should be, about the glories of His person. If we could read each, we should. We have not adequate thoughts of the glories belonging to the Lord Jesus. I believe the thoughts saints have of Him in this day are very limited. They are not brought up to the mark in the present day. What is wanted is a fuller apprehension of the person of the Lord Jesus Christ. He is truly Man in the midst of all the eternal and divine glory of God; and there is everything in Him proper to the place that is given to Him as the just. recompence of the reward for the service He has rendered. When God acted as Creator, and finished the work of creation, He rested, and man was called to rest with Him. Satan came in, death came in, and the counsel of God came forth, "the seed of the woman," etc. God's Champion against Satan took the place of a servant; went thoroughly through the whole work ; measured everything; was Himself the test of all. He went to the cross, and gave up the ghost, and God raised Him, and placed Him at His right hand as the object of His delight. God found His rest in Him. He has triumphed gloriously over every enemy. He has won the victory — He who had a right to judge the quick and the dead — by His humiliation and service. We ought to be familiar with that Lord who has thus brought us to and with Himself in divine glory. We have in Him that which holds our souls, and draws our hearts. Amazing subject — Man in divine glory: He who was the object of heaven's worship became the perfect servant, and having accomplished the work, all is put into His hands.

In connection with His being Head of the Church we get mercy introduced; we are called to turn from Him in His solitariness, to look from where those who form the assembly are brought; we have to turn from heaven and its brightness to earth and hell's darkness. (Eph. 2.) You cannot draw a single characteristic of what you were save from these verses (1-3); all the good there is in yourselves as descendants of the first Adam is recorded there: dead in condition, and the walk according to the road that the world is travelling. The world is a system made up for man to be happy in, out of God's presence. (Gen. 4.) Man sought, when sin and death came in, to amuse himself and wile away his time. This system has gone on ever since (world means a system) in different forms and phases. Look at this world, or system; you never find God or Christ in it; it is not for Him. If you put Christ on it, you cannot say it all looks of a piece. Nothing can be built on this earth and not get tainted by the root on which it is built. Do any doubt if this is true of themselves? that each of us is born belonging to a system that has nothing to do with God? I look at the Lord Jesus Christ as in Phil. 2. I see two marks: He was the free Son of God, and He never had a will. If I look at myself, was I free? No; I was the slave of lusts and passions. Was I will-less, like Him? No. What would you think even of a babe without a will? I remember my own babe when only three hours old. I said to the nurse, "Ah! that child has a will;" and before a week passed she could but own it too; even the movement of its little hand bespoke it. Christ had no will. Can anyone question for a moment whether you have a will? Don't you say, I like and I dislike? Did Christ say so? He said, "As my Father will, or will not." "Lo, I come to do Thy will." Even if it led Him to the cross, to bear the curse, only one will ruled Him — His Father's. Have you got a will that is so thoroughly curbed that you never have your own will? Are you never hasty with a servant? quick with your child? or impertinent to your father or mother?

Verse 3 takes up the Jews. If anyone wants a good character let it be gleaned from verses 1-3 ; every stone there that looks bright you may take for yourself. Saul of Tarsus had nothing in himself to deserve any blessing. God's thought was to deal with the Son of His love. Will my Son go down and motet Satan, and take the curse upon Him — die on the cross? Yes; He is the perfect, obedient one. Thou hast crowned Him with glory and honour. Then in these verses we get the contrast in man; all the evil of nature, the world, and Satan is brought out. What can God do? He acts in His free grace towards the Son of His love, and mercy comes out, which is a different principle from grace. Grace is free gift. God took notice of the merits of His Son; mercy rather takes notice of demerit. Man deserves — what? I can only say of myself, I deserve to be left alone. Put there is an antagonistical principle in God to that; He is rich in mercy. He does not look for any good in the creature; He bestows His love freely. The Lord Jesus had watched Saul of Tarsus, and could see not a single good thing in him; but God is rich in mercy. It is very wonderful how slow the heart is to give God the whole glory that He set His love on us. Whenever any creature has to do with God, God must begin. People get occupied with their efforts, striving and doing; all right in its place, but it is only as the result of what God has been doing. How can a dead man begin in life? We must take care not to confound quiet silent, workings of the conscience with being part of the old nature; it is a part of the new nature. It is not God letting men off, but He makes him who believes, one in life with the Lord Jesus Christ. If I have tasted God's mercy, what then? I am in life with the Lord Jesus Christ, quickened, raised, and seated with Him at God's right hand; I am a member in particular of His body. He has stooped low to where man was, and lifted him up into fellowship of life with the risen, glorified man, Christ Jesus.

It was the subject of mercy I wished to speak of. To my own soul it is very simple, when we see whence it comes from. It is an attribute of God Himself. There are two things about Satan in direct contrast to God. God cannot lie; Satan has been a liar from the beginning. God delights in creating; Satan in pulling everything to pieces: he has pleasure in destroying. If we take the question of mercy, whence came it? Who but God can look in upon the universe, and pick up things He finds in a state that He hates and abhors? What is the measure of His delight? He has raised Him, and set Him at His own right hand, and you in Him — "you," He says, "who have identified yourself with my arch-enemy, Satan; you who have everything about you I hate and abhor." Who could speak thus but He? Could Satan? No. Man? No; none but God Himself, and He only. It is a proposal that is utterly impossible to any but Himself; but He made the Perfect One sin, who knew no sin. Mercy is an attribute of God Himself, part of the character of God which showed out when sin came into the world. In Romans 9: 14 we find it clearly and guardedly stated; verge 16 guards it: blessing "is not of him that willeth, nor of him that runneth." Man says, "I will, I run, and so I get blessing." No; that is not the way; mercy is the root, after mercy follows will, then the running, then the doing His commandments.

In Exodus 33 two things are brought out. We get first the occasion on which mercy is shown, and then the root — mercy. God takes Israel out of Egypt, God comes down to deliver them, their troubles increase, and what are they occupied with? Not with God's purpose of delivering, but with the increase of their toil. God brings them out of Egypt, the people turn their back on God while Moses is in the mount. The jewels, the earrings of the women, are put into a furnace, and out comes a calf. Could they more distinctly renounce Jehovah? It was only a few days after they came out of Egypt, and had seen God's delivering power for them. We cannot conceive anything worse than this, to say to God, "We have done with you." (Ex. 33: 2-9.) "The ground of my dealings with Israel shall be a thorough known ground." I own this word is to me one of the strongest expressions of God's prerogative, to do as He pleases. "They may dance before their calf, and put me aside; but I am God, who have a right to do as I please. I will." People may call it His sovereignty. Its absoluteness, people say, does not put me on this ground with God. But stop a bit! Do you know God when you say you don't like to be put on His character? If Satan could say I will, there is an end to everything — he is a liar and a destroyer. What an awful thing to have to depend on the absoluteness of a being who likes destruction! If, instead of a liar and murderer, it is God who says I will, it is enough. Do you know Him? Then you are not afraid to trust Him. The angels themselves thoroughly understand there is no fountain of goodness, mercy, or compassion save in God Himself. Would you like to direct God as to your daily path? to direct Him how to bless you? Would any created intelligence have proposed to God the way whereby He can bless? Would you desire to direct Him as to the ordering the circumstances of your path? or do you doubt the perfection of His goodness? that He is the only one who has a right to say, I will? "I will have mercy on whom I will have mercy." "Though Israel my people danced before the calf they made, and set me aside, I will bring them back, because I have a heart for them. I will stoop down to them." The motive was from inside His own bosom. Is God to be the only being who is never to please Himself? He has a right to do as He will.

People often speak as though God had no character. He chooses to take the lead, and it is for us to be dropping into the wake of God's thoughts and plans, and. to leave everything with Him, to Him, and to Him alone; this is the path of blessing. Moses got hold of it. It is not only a declaration made to Moses, but a principle laid down on which He acts, and a principle on which Israel, as a nation, will be brought back another day. In Exodus 34 we find a yearning, pitifulness, patience in looking at that which He means to accomplish; Exodus 33 brings out the condition they were in; chap. 34, the character of God. "In me is their help." Our character as Christians will not get its proper development unless this character of God, as God of mercy, is before us. What is the proof I am not deceived? I can look right up into the face of the Lord Jesus Christ, and say, Thou dost not look as if Thou hadst a will to curse me — the Father has put Thee there as the Saviour of the lost. I say, I am ruined in myself. I cannot look at the Lord Jesus Christ on the throne, and let a shadow of question remain on my mind as to my safety. He is my safety, if I am a lost one. The God of mercy and compassion will never reject me; but God cannot allow the soul to rest on anything but God Himself. The Lord Jesus is on the throne, picking up poor sinners. His character is the same today; it is nothing altered . . . . . . .

If we knew each other intimately, and had been in company with Paul or these Ephesian Christians, what a contrast should we find between ourselves and them! They were clean out of the world. Christ who had gone up to heaven had carried their hearts away. What a difference between them and Christians now! People will say the world is altered. Is Christ altered? Is the Holy Ghost altered? If faith were simple in the soul that is brought to Him, we should be truer Nazarites. There would be a savour of God, of Christ, of heaven, of eternity, as we walked through the world, not talking about it, but as those whose hearts Christ had carried away with Him. If you set me beside those Ephesian Christians you would be constrained to say, "Bound up in the same bundle of life with them; but where is the power, the heavenly-mindedness?" They thought of nothing from morning to night but the Father's pleasure in heaven. Nothing will work it in us like grasping this principle in which God took us up at first. All of our own washed out, all that is connected with us. When I go to glory I shall leave all my circumstances behind. We want to be Nazarites, as those who know His love. May we each say, Let us be out and out for Him. If we would be living for God and for Christ, we must let this truth into our souls. God is the only source, the Lord Jesus Christ the only channel, and the Holy Ghost the only power. Let us seek more subjection to this blessed truth, to the joy of our hearts, and the praise of His grace.

Shall I ever die?

Shall I ever die?

G. V. Wigram.

Christian Friend, vol. 8, 1881, p. 141.

(This paper was enclosed in a letter to a brother by the beloved late G. V. W.,

and was afterwards printed in The Present Testimony. — Ed.)

"Of course you will, sooner or later," most men will answer. "I DO NOT KNOW," is the answer which most Bible students ought to give.

Of believers, it is only those who have a special revelation that they will die, as Peter had had (John 21: 19; 2 Peter 1: 14) and Paul (2 Tim. 3: 6), who are justified in saying, "Certainly I shall die." Peter could say so; for the Lord Jesus had promised to him in particular the martyr's crown. Paul knew the same of himself; but I am only an ordinary Christian, and I do not pretend to be either a Peter or a Paul, and I do not either pretend to have had any revelation direct from the Lord Himself to me about my own private self in particular, therefore I am obliged to be satisfied with the general light which God in His word gives to His family as such, that clear and broad light which shines upon the people of Christ as such.

I am thus obliged to be satisfied with such words as these: "As it is appointed unto man [man as a sinner; not, as often wrongly quoted, unto all men] once to die, but after this the judgment [so far we read of what awaits man in fallen nature, death and the judgment, then comes what is true of the believer only] (v. 28.); "so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation." As mere man is a sinner, and as such is appointed to death and judgment, so the believer (every believer) had all the penalty due to his sins borne by Christ. He looks for Him; to "them that look for Him He will appear a second time without sin unto salvation." Again, 1 Thess. 1: 9: "Ye turned to God from idols to serve the living and true God; and to wait for His Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come." Again, 1 Thess. 4: 15-18: "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 prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with 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. Wherefore comfort one another with these words."

Again John, in Rev. 1: 7, says, "Behold, He cometh with clouds;" and (Rev. 3: 11) the Lord says to John, and to us too, "Behold, I come quickly;" and, in Rev. 22: 7, 12, "Behold, I come quickly; and (v. 20) when the Spirit and the bride (v. 17) invite Him to come — "The Spirit and the bride say, Come" — He answers, "Surely I come quickly." To which John replies, "Amen. Even so, come, Lord Jesus." These Scriptures and many others show: first, that the path of the believer, as laid down in Scripture, leads the mind, not down to the grave, but up to meet the Lord at His coming; and secondly, that the believer in apostolic times did look up that bright and shining way to the Lord returning as their hope, even as it becomes those "whose conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ." (Phil. 3: 20.)

Thus did they, as I, having no special communication of my death, act up to the word of the two in white apparel, who stood looking up steadfastly toward heaven (where a cloud bad received Jesus from their sight). "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: 10, 11.) Being myself only one of the flock, nor bell-bearer, nor shepherd, the prospect of the flock is my prospect, nor more nor less. Special communication to myself as an individual as to what ought to be looked for by myself in particular have I none, so I must content myself with the hope set before all Christians, and seek to be like unto one that waits for His Lord from heaven, "who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself." (Phil. 3: 21.)

It must be so. The Lord has not yet fulfilled the promise which He gave to poor self-confident Peter (see John 13: 38; John 14: 1-3): "Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." Yes, such is our hope; that "when Christ, who is our life, shall appear, then shall ye also appear with Him in glory." (Col. 3: 4.)

Someone may say, If these things are so in the Scriptures, how come the religious people of our day not to see them? To this I answer, The pentecostal Christians were by faith, and through the Holy Ghost, occupied with the ascended Lord, who, having by His death cleared them of all guilt, was in heaven caring for all their heavenly and spiritual interests, and about to come again, that He might receive them unto Himself. Few of the religious nowadays know even what the value of His death and resurrection is to them; they, therefore, cannot study His glory in heaven, and they do not long for His return, or even wish to do so.

It may be said, "Are you alone right, and everyone else wrong?" I reply, "Thank God, I am not alone in this; but if I were alone, I would be alone in truth, rather than with a multitude in error." "But are you sure you are right?" Of this I am sure: first, that God's word is with me; and secondly, that God will not suffer those that prayerfully search His word, and lean not to their own understanding, to err in their faith and hope.

Certainly Christ in His coming, and not death, was the hope of the early Christians. Certainly too it is written at the end of the Revelation (and it cheers my heart to read it for others' sake as well as for my own), "The Spirit and the bride say, Come." "Surely I come quickly. Amen. Even so, come, Lord Jesus." G. V. W.

The Lesson of Sorrow

The Lesson of Sorrow.

G. V. Wigram.

Christian Friend 1899 p. 213

One of the leading effects of sorrow and bereavement is to cast a veil over things present, and to bring us into the presence of God and eternal things in heaven. The result of this is that we are astonished to find how strange we are to the things of God and of heaven. To know what faith in Christ secures to us, and to be practically in the familiar use of it, are two very distinguishable things. I know that faith in Christ makes me His for eternity, and makes His Father to be my Father, and the Spirit to be Comforter to me. It gives me eternity and heaven, and cuts me off from earth. But, alas! the being so blessed, and knowing it too, and the being able to act upon it, are two very different things, more so than having learnt a language theoretically and thoroughly, and being able to speak it.

Now when sorrow and bereavement come, things present for a time fade, and things heavenly and eternal assume more substance to our minds. The object of your love gone to heaven and God and Christ, there is a void down here. The place that was ever full of refreshing water is dried up. You are left, and your mind in grace follows the one you love upward. But, then, perhaps you find how little you know of the God he has gone to, of the Saviour who is there, of his present state, of the connection of the pool down here, and the grace that gave it to you, and the present bereavement of his presence in the pure light above, and of the restoration in the end to God's glory and his own profit.

How often have I learnt in such a season that I had not been living to the glory of God; that "Lo, I come to do Thy will," to suffer Thy will, had not been my principle of conduct; and God in such hours has seemed a strange God, a God I had neglected, and practically been living without. Self-ignorance, too, giving Satan power against us at such seasons; for, if we do not attribute to our own sin the having been living practically so far from God, not to be at home with His ways of dealing and with Himself, Satan will boldly inspire not only hard thoughts of God, but hard words against Him too.

Now, it is clear that God is perfect in wisdom, love, power, and goodness. It is only because I, His child, am not in the light of His plans and wisdom that I think I could have done better for myself than He has done. He gave me a pool, and I thought of its suitability to myself and others more than of Him who gave it; and when He took it away, then I found that I had not been thinking of Himself but of His gifts, like Job. Poor Job, self-ignorance led him to mistake God for Satan and Satan for God! I have known this lesson too, and how, if I did not see the hardness of my own heart, God seemed hard; and how, if I had been living at a distance from God and did not confess it, God seemed at a distance; and how, if I did not confess that the selfishness of fallen humanity had led me, a saint, to walk as if there were a veil between God and me down here, I felt as if the heavens were brass, and that He made it so. I had not leaned upon the arm of God, and to confess this according to the Spirit, or to leave Satan to suggest that God's arm was raised against me was the alternative; to confess that I had forgotten God, or that God had forgotten me.

But then, it is love divine which, having made us to be everything to Christ, insists upon teaching us now to make Christ EVERYTHING to ourselves down here. The jealousy of His love, who, as the Father, is not satisfied that we take or have anything but Christ as the portion of our souls or our joy, and the jealousy of Christ's heart cannot be satisfied that we should have anything but His Father as our choice. These lessons break us, and let God and Christ into our souls and make us feel our need of them. G. V. W.

"Stand Therefore."

"Stand Therefore."

Eph. 6: 10.

"Selections from the Writings and Ministry of G. V. Wigram."

Publisher: Horner. CBA3430.

The contrast between the opening and the close of this epistle is striking. It is to my mind like one of those brilliant suns, which, on a dark, lowering day, suddenly pours forth its brightness, and the eye follows the broad beam of glory it casts, until it lights at last on some field, of which it brings out all the colouring in bright relief. Thus to me does the glory of the beginning of Ephesians shine down upon the place of conflict in which the church militant is seen in the last chapter. In grace, not in nature, we see that there is a necessary connection between the light above and the church below.

How very little any of us apprehend what the church is. The generality of Christians merge in their thoughts of the church, all God's dealings with men; but God has given us, now present, to see that there are different classes of blessing amongst the saved. God displays His attributes in dealing with an earthly people, and His character as preparing a heavenly people for Christ; but many, who have even fresh and happy knowledge of what the church is, look upon her only as the Bride of Christ. Would indeed that we had far deeper entrance into this; never will our souls be right unless there be entrance into it — that the church is the one espoused to Christ; still there is only one chapter in the epistle in which it is spoken of as the Bride; it is one of the happiest thoughts to our hearts that this should be, but we should greatly rob ourselves were we to limit our thoughts to it.

Eve, it is true, was one of Adam's ribs; she was built into a woman, and brought by God to Adam, who found in her that which made her a helpmeet, one in whom he could delight. But we must not see Eve only as under Adam; we must also see her under God — the Elohim of Genesis 2. Here we get her in a three-fold light. She is not only the one fitted to meet Adam's heart, but she is set with him as the centre of a threefold circle. First there is the bright blaze of creatorial beauty; then there is the garden in which the Lord God had gathered all that was: — fitted for him who was to be the centre; and, lastly, there Adam takes his bride — this is the innermost circle.

So will it be with the church. The redemption glory will be over all the universe; but there will be one place more glad than the rest; God will have His Paradise, as Adam had his. The new Jerusalem is the Paradise of God; here are the Bride and the Lamb.

This was the secret hidden in the bosom of God. God displayed His attributes, His glorious power, and wisdom, and goodness in Adam's creation; but these attributes were known before; not so all that is to be known of God in redemption.

There are two systems. In the first creation, link joins link in unbroken succession till we rise to man; but here we stop. An infinite gap comes in between man and his Creator. The first Adam was the centre of this system. In the second — redemption — this gap is filled up. And God sets as the centre of this system — of which the first was a mere type — His own Son, the second Adam, who will take all the perfect glory of it as man — Son of man. But here in redemption He goes back into Deity — into the eternity of God; we are "chosen in him before the foundation of the world." And not only this, but God as the Son: "Having predestinated us unto the adoption of children by Jesus Christ unto Himself." There is much more in this than may at first meet the mind; He might call angels sons, or Israel; but the church has sonship as chosen in the Son. And then He gives the sweep of the circle which should belong to the Son. He will "gather together in one all things in Christ, both which are in heaven, and which are on earth." All — all — is to be headed on Christ — all centering round Him — all stable as He is stable.

Here, then, is the church in a new position; not only is she one suited to meet the heart of Christ as His Bride, but her glory will be displayed where He is displayed as the centre on which all hangs before God. The love wherewith the church is loved is one thing; the glory she is to have is another.

The first chapter of Ephesians brings out the name of God; the third that of Father, Son, and Holy Ghost. This name never came out until Israel rejected Christ. In the last three chapters of Revelation there is a display of glory; in John 13 there is — "the Father's house." Though enjoyed by the same persons, these are not identically the same. The church is the beloved object of Him who has the key of the Father's house; she has a certain play of His affections as Son of man, to which she responds; this is the light which shines down now. Adam failed, but God will not give up these "children." He must have them, and He brings them in through redemption, and says: If they belong to my Son, I must have them with me.

Well, this broad beam of celestial glory — this light from heaven — narrows down to the field where is seen the church militant in combat here below. And it is this which is not enough noticed — that this epistle begins with God shining forth on His. church, in His glory, placing the children in His house, and bringing them there now into vital union with His Son. There is a bright background for me, which began to glimmer "before the foundation of the world!"

But we are down here in conflict. There are two things: pilgrimage, and conflict. Israel was a captive in Egypt; God pledged Himself to bring him out of it. Little by little this goes on, bringing out our nothingness before Him; He ends by subduing the hostile powers of Egypt; and then, by the passage of the Red Sea, they are for ever shut up to God. They needed but eleven days to get into the land, but they wandered forty years in the wilderness; and, when they did get into the land, they had conflict there, in order to take possession of it.

I believe that many saints do not distinguish between being in the wilderness and having crossed the Jordan. We have been brought out of Egypt, and we know the wilderness, but the wilderness ought not to be, as it is with some saints, the dominant thought. We are in it, say they, and we must go on thinking about it.

Israel certainly were not in Canaan and the wilderness at the same time; but the wilderness and the land do come together with us. Israel again had to fight their way in; but, as to ourselves, God is now teaching us what Christ is, and not what we are; where Christ is, and not where we are. We are "blessed with all spiritual blessings in heavenly places in Christ." Truly, as to my feet, they are sinking step after step in the thick parched sand of the wilderness; and, when I look above my head, I find I have to wrestle "not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places." As to all around me, I have done with it. I shall know well my steps are in the wilderness; I shall feel the fiery dart; the sharp flint will not lose its edge, nor the sand its burning. But, am I shut out from communion? No. Heaven is opened to me; and Christ has taken possession for me. He sits above the principalities and powers. Not only is there the land over there, where we shall rest; but God is saying: Lift up your heads now, and rejoice, and see if there be not more power in Christ for you to lift you up above all, than there is in the wilderness and Satan to weigh you down.

In all these things we may be more than conquerors through Christ. Satan is allowed to hold his place in the heavenlies, but Christ knows all down here; He saw all; He passed through all, up to the right hand of God. Satan is now allowed to hold this place against us, because he is allowed to hold it against Christ; but directly He rises up, Satan will be chased out, like the dried leaves before the whirlwind. Satan holds now the very place where the new Jerusalem will be.

Up above there, is the One with whom I have vital communion, and who is my strength. "One spirit with the Lord." And this is not having to fight my way in; neither is it the wilderness. No, it is what we have in this tenth verse; being strong in the Lord; standing fast. It is holding fast a defensive position; but it is up there.

Before entering into detail there are two things I would notice: the difference that there is between the wilderness, and trying to get into the land.

First. What is the best preparation for treading the wilderness? The cross on the shoulder — the denying self at every step, so as to bring in Christ, and thus having Christ's thought about everything here.

Second. What is taking possession of the land? — It is not cheering myself with the thoughts of coming glory. No; it is pushing forward now, into what is in Christ.

Now there may be the standing fast as here, in what God has given us; or there may be the striving to get possession ourselves. In this latter case there will be an immense stirring of soul — a putting forth of energies — but it is really a false position and effort. I have not got to take possession; Christ has done it for me. It is the very worst thing I can do to put forth my energies in this. If it were a question of actual possession, why Satan will hold the heavenly places till Christ rises up from the throne of God.

Oh! if there be one thing in which I should wish to give a death-blow to the minds of saints — if there be one thing as to which it would be happy if we were all knocked down before God — it is this, as to our non-understanding of what the church has in Christ. Speak Lord, and show us the power of the things in which we are planted! — there, where the springs are in God.

Down here suffering is emphatically the position of the church. Even in our blessed Lord, what He did was not like what He suffered. Thus with Paul too; the mind of his Lord was upon the great things he should "suffer" for his name's sake. Many have little to do; the many have much to suffer. Sufferings we shall, and ought to, have; thick as hailstones they will come down upon us. We are set in the position of suffering now for Christ's name, and we are called to stand fast in it, not in the sense of being unbending, but in the sense of that glory being ours which is displayed in Ephesians 1.

I laboured lately, long and in vain, to get the idea into a Christian's mind that he had died, and was buried in Christ. But it was still with him only "I, I, my feelings," and so on. Ah, if Christ were disparaged — if His honour were touched we might well be troubled, but we must come to an end of this self.

Never can we take this position, much less keep in it, unless we see where Christ has set us. This sixth of Ephesians is not a call to fight our way in, but a call to the church militant to "stand" in the fixed position Christ has set her in.

In order vividly to give the thought on my mind I refer to another Scripture — the sixth of Revelation. John was caught up into heaven, above all, where the Lamb was. What would be his experience there? Why, whatever turn up from powers of darkness in heavenly places, or whatever there be in judgment on earth, still the Lamb has the full place and title; "He is worthy" come what may; and I am, and will act as, a member of that Lamb. What could be against John if that were his position? There might be the accusations of Satan; the failure of the best thing — the church; there might be the sealed book; but still all was safe to him: he had Christ.

If you seek to act here consistently with this your real position before God, you will find it a desperate conflict. Do you, I ask, act consistently with it? It is true that, if you do not, yet you will not — you cannot — lose this position; but still ask yourself, has nothing this day, for instance, in you been unworthy of a member of that body of Christ in which the name of Father, Son, and Holy Ghost is to be displayed? If you have forgotten your failures, there are two parties who will secure not the least one of them being forgotten. Satan numbers them all, because he hates you; God numbers them all, because He loves you. Blessed that it is so, for sorrily should we often come into His presence, with soiled garments, were we left to our own recollection; but God marks them, and cleanses us from all things, because He loves His Christ. Looking down on us He says to His Son: Behold — here — there — is a member of thyself! — If we say our Amen to this — if we resolve to walk in the power of it — we shall find conflict. But, if so, our God will be still saying to us: I am weaning thee for myself. Be not cast down. If the springs be not bubbling? still I am weaning thee for myself. If the wilderness be under your feet? well? I am weaning thee for myself. If Satan be still above? I am weaning thee for myself. — No, God will never rest till he has so weaned us, that our hearts are as much filled with Christ as His is.

What are the things that are against you? I ask each present: Is it solitariness? God says: I can rest in my love for you. God sees me as hidden in Christ, even as Eve was hidden in Adam, and He takes all delight in us; God is rejoicing over you. He is thinking how brightly you will shine in the glory.

Whether as to position, armour, or personal detail, in all cases the exhortation to us is to "stand" in the position in which Christ has set us.

God's System of a Church

God's System of a Church.

G. V. Wigram.

Bible Treasury vol. 16 p. 199 etc.

The origin of most of the differences in opinion which exist among the saints is secret infidelity as to the sufficiency of the provision made by God for the instruction and guidance of His people in the Scriptures. To enumerate all the evil fruits springing from this unsanctified root were both difficult and unprofitable. For our present consideration let one suffice; and that one, full of the deepest interest to even nominal Protestants,* because as well the confessed subject of endless divisions among themselves, as the taunt and jeer of the Roman Catholic. Church system, who can define? Who can describe? Who can even count the number of the systems of churches in England alone, differing in every respect, except alas! their inconsistency with the instructions and patterns given us in Scripture. Yes, this is the real source of all the evil — self-confidence refusing to acknowledge its ignorance, and search the oracles of God on this topic; and therefore we have been given up to our foolish minds. For what matters the Protestant motto being "the Bible, the whole Bible, and nothing but the Bible," if, in direct opposition to this, it has been refused (practically at least) by all, in the modelling of the churches, to go for wisdom to the very copious instructions given on the subject in the same Bible?

*It is strange how the whole of Romanism, as a church system, is based upon truth; pure error is rarely found in her, but truth mis-stated and perverted. To borrow an illustration, each of her doctrines may be aptly compared to some adulterated compound "consisting of so ingenious a mixture of truth and falsehood, so entangled and intimately blended, that the falsehood is [in chemical phase] held in. solution." The wise man, emerging from her thraldom, is unable to reject the whole of any one of her statements on this subject; but proving all things, and holding fast that which is truth, he uses the Scripture "as the test, making visible the foreign substance and precipitating it to the bottom." See her views of Unity, Infallibility, Absolution, etc.

With the church's unity and importance so strongly portrayed is the Bible, never will the Protestant be able to meet the Romanist in argument without altogether denying these things; nor indeed until able to present a living picture of them in connection with himself. For the only real power in controversy is the simplicity of truth as drawn immediately from that blessèd book.

Yet this accusation (of a hardy refusal to bend to Scripture) is perhaps too strong, and it has only been erroneously assumed through ignorance of the written word, that the mind of God has not been expressed concerning church system, i.e. that no order or plan has been laid down by the great Head of the church, for the standing together of His saints, in any given place, whilst (from the day of their conversion) they are looking for, and hastening unto, the coming of the Lord Jesus. To meet this supposed ignorance, the present tract purposes to show chiefly from that part of the Book of truth, which is peculiarly the directory of the present dispensation (the Acts, Epistles and Apocalypse),

I. — That the divine wisdom has laid down a certain principle for the communion of the saints, whilst on the earth, viz.

The sovereignty of the Spirit in the mutual dependence of the members; and

II. — That this principle is found developed in practice, in a system appointed by God for the churches; the details of which system are most minutely revealed as to the mode, —

1st. — Of edification,

2ndly. — Of government, and

3rdly. — Of discipline.

For He who knew what was in man left nothing to be dependent upon the petty accidents of time, but detailed in the word, a plan for the collocation of His saints, and that plan so obviously founded upon one great and important principle, as thus to contain within itself a check to all the minutiae of its several parts; no other changes of details, save that revealed, being possible, without a direct violation of the said principle.

SECT. I — If it be asked, on what general principle the communion of saints is enjoined? the answer is obvious, — "On a supposed participation of the Spirit." Such, at least, was the argument of the apostle Peter before the church at Jerusalem: having freely yielded himself in communion to some who, as Gentiles, were deemed unworthy of such high privileges, and being called to account by the apostles and elders of the church, he exculpated himself by showing how those, to whom he had gone, had (though Gentiles) received the Spirit, and, therefore, this being the sole prerequisite to communion), had as good right to it as themselves, the Jews.

Acts 9: 17. — "Forasmuch then as God gave them the like gift (i.e. the Spirit), as He did unto us who believed on the Lord Jesus Christ, what was I that I could withstand God?"*

*Which may stand thus,

First the universal principle — All who have the Spirit have a right to communion.

Secondly, the particular case — These have the Spirit.

Thirdly, the result — They have right to communion.

Would to God that this, which is nothing else than unity in the Spirit, had been remembered! many a rent, many a schism, would it have saved the body of Jesus; but men have sought out many inventions. Look at the churches of Rome and Greece — what is their principle of communion, yea, the very essence of their existence? unity indeed, but unity in error; on the assumption that the church makes the Spirit, and not the spirit the church: in other words, that because their system has been called "The church" from the time of the apostles, therefore it must have the authority and power of the Spirit which was in the primitive church: instead of that, the body which has the authority and power of the Spirit which was in the primitive church alone deserves its name. The Reformed churches, Lutheran, Genevese and others — what their bond? Unity again, but unity in knowledge only: blessed indeed when the gift and consequence of the Spirit; but most evil when, as with them, "assent and consent" to any truth (beyond free pardon and salvation by faith in the Lamb) became the watchword of the citadel; for what is this but the appointing of a word which the weaklings of Christ are often, the strong ones of the adversary never, unable to pronounce?

The standing of the third great division, those called dissenters, is unity in difference; for the great strength, perhaps life, of their systems, rests, by confession of their wisest supporters, on the opposition their dissent produces. The church militant, in truth, is nothing but the manifestation, in this world, of the saving effects of the gospel; uncertain perhaps, by reason of the thick and deluding mists around. How wise and reasonable then, that the only term of admission to its privileges should be the apparently real manifestation of that Spirit, Who (present in whatever weakness) gives by His presence the power of fellowship.

Let us now investigate the peculiar development of this principle in its application to the assembled body. We shall find that the Holy Ghost's presence is made manifest in the assemblies of the faithful, not so much by dwelling in any individual, as among them all, so as to form a structure, the chief feature of which is mutual dependence, even as it is written (John 17: 22), "Neither pray I for these alone, but for them also which shall believe on me through their word; that they also may be one in us, that the world may believe that thou hast sent me." And again (Matt. 18: 20), "where two or three are gathered together unto my name, there am I in the midst of them."

The following proofs of this are offered from the word: -

I — (Rom. 12: 3-9.) "I say, through the grace given unto me, to every man that is among you, not to think (of himself) more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all the 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, whether prophecy, (let us prophesy) according to the proportion of faith; or ministry, (let us wait) on (our) ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth (let him do it) with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness."

II. — See what Paul says of this church (Rom. 15: 14).

III. — 1 Cor. 12: 4, etc. — see (1 Cor. 13) love as the apostle describes it, a church gift; i.e. one which could not be fully developed save in communion with others.

IV. — 1 Cor. 14: 1-5, and 23-25.

V. — Eph. 4: 1-16.

VI. — Eph. 5: 18.

VII — Col. 2: 19. (See also 1 Cor. 1: 4, 5; 2 Cor. 8: 7; Col. 3: 16; Heb. 3: 13, Heb. 10: 24, 25; 1 Peter 4: 10, 11).

Thus, when the Lord first put His saints together, we see how the principle of His system was the casting of them one on the other, by the Holy Ghost's presence, and free circulation, without restraint, through the whole body. This truth, and not justification (which touches the individual only), is the true "articulus stantis vel cadentis ecclesiae.''* For a church is not merely a congregation of faithful persons accidentally assembled together (ready like some heap of stones† for the labourer to pile one upon the other); but such an orderly arrangement of them, according to the mind of the great Master Builder, as to be in mutual dependence. In masonry but one way has yet been discovered, in which mutual dependence can be distributed to each part, namely, by the arch; so in things spiritual, one order has been developed by God Himself, and who shall find another?

*To call justification by this name is to be guilty of the fallacy of assuming that what is true of each of its component parts, is true of the whole.

† Or, to emp1oy a figure used in Eph. 2: 20, it is to form a whole. The lively stones are to be built up "a spiritual house," "Jesus Christ being the chief corner stone, in whom all the building, fitly framed together, groweth unto an holy temple in the Lord: in whom ye also are builded together for a habitation of God through the Spirit."

SECT. II. — Our next position is, that this same principle is found as the basis of the most minute details of a system, appointed by God for the church, in its mode

1st — of edification;

2ndly — of government;

3rdly — of discipline.

I. We have indeed but one account in Sacred Scripture of a church meeting under ordinary circumstances, which can be quoted in proof that the Spirit's presence among the members, the spring of mutual dependence, is the basis on which church edification should rest — yet it will be sufficient, because 1st., a very full account in itself; and, 2ndly, — this, its grand feature of peculiarity, springs not from anything accidentally present, but from that which is most essential in the structure of a church, viz. the Spirit; and it may therefore fairly be considered a property of all the churches.

See 1 Cor. 14: 22-33.

See also Eph. 4: 1-16. So perhaps 1 Thess. 5: 11, "Wherefore comfort yourselves together and edify one another, even as also ye do."

Thus is embodied, in practice, the mind of Jesus concerning the regulation of congregational meetings, and this is the only recognised mode of edification. Glorious privilege, indeed, for the Holy Ghost Himself to be the teacher in the congregation, speaking now by the mouth of one, now by the mouth of another, as seemeth good to Himself, and exercising among them the various powers Himself has bestowed! The works of the elders were the helps and governments (1 Cor. 12: 28); and, as sacred history testifies, were not as such for the edification of the assembly.

II. Again, in government, the same principle is found as the basis of judgment, even the Spirit's presence among the members, the spring of mutual dependence.

Correctly speaking, the government is an absolute monarchy, the Holy Ghost in the churches being sovereign.* The idea, therefore, common among many, that the principle is that of a democracy, is totally wrong; although, of course, as a number of those who (not being prepared by the Spirit, either for helps or governments) exercise no office in the congregation, far exceeds that of those so gifted; and as all are supposed to have the apprehension of the Spirit's mind (see 1 Cor. 5 and 1 Cor. 10: 15, "I speak as unto wise men, judge ye what I say," 1 John 4: 6, etc). the responsibility rests mainly with the many, even though God† inform their judgments through the few. The only officers, found in the churches, are elders and deacons; for the apostles were for the building, and not continued dwelling, in these congregations.‡ In each of these two offices, then, we shall find the same principle of mutual dependence preserved by the appointment of a plurality of the officers.

*The English translation hides much of the mind of God as to the Spirit's work in the present dispensation. During the first personal manifestation of Jesus, He walked at the head of His disciples as the Master, and Lord, on whom the responsibility of the Father's house rested. He was heir, teacher, their advocate their rebuker, their comforter. When leaving them, He said, I will not leave you "orphans," but "I will send you another Paraclete, even the Spirit of truth," Accordingly, we find the same offices of a faithful guardian attributed afterwards to the Spirit as a teacher, John 14: 26; a witness, 15: 20; advocate, Rom. 8: 88; and comforter, John 16: 7.

†Government is power manifesting itself in order. In a church all force is of the Holy Ghost, and the elders seem set in a well-ordered church, for the informing of the judgments of the many, through whom the Spirit acts.

‡To have seen the Lord also was perhaps so essentially necessary to the office of an apostle (Acts 1: 21, 22; Acts 22: 15; Acts 26: 18) as that none, without this, could be an apostle (1 Cor. 9: 1; 1 Cor. 15: 8). It may be well to add a few words on the office of Timothy and Titus. To a careful student of the text, nothing more need be said as to the assumption, "that these were bishops ordaining a lower order of ministers, presbyters;" because as will be shown, scripture makes no difference between the presbyter and the overseer or bishop. For the expressions, "left behind in Crete;" "be diligent to come to me to Nicopolis, for I have determined there to winter," used of Titus; and, "I besought thee to abide still at Ephesus, when I went to Macedonia;" "do thy diligence to come before winter" said of Timothy: both these had evidently been accompanying the apostle, and were thus probably in their works little else than his delegate.

1st, elders. This office, in some sort, is of very long standing. Ere the Israelites came out of Egypt, we read of their elders. Ex. 3: 16; Deut. 27: 1; they are mentioned up to the captivity, and again after it, Ezra. 10: 7. 8.

Throughout the Gospels they are mentioned as an ecclesiastical government, though a wicked one; as also occasionally in the Acts; and afterwards, as officers appointed by the Holy Ghost among the saints. (Acts 11: 30; Acts 14: 23; Acts 15: 2*, 4, 6, 22.)

*In the perusal of this chapter, we see how the apostles laid aside their apostolic power and authority, when meeting in the church; seemingly preferring the judgment of the Spirit in the collective body to the exercise of His authority in themselves.

See also Acts 16: 4; and Acts 21: 18; and 1 Tim. 4: 14; 1 Tim. 5:17. Compare 1 Thess. 5: 12, 13; Heb. 13: 7, 17, 18, 24; 1 Tim. 5: 17, 19; Titus 1: 5; James. 5: 14; 1 Peter 5: 1.

The word translated "overseer," Acts 20: 28, occurs moreover in Phil. 1: 1 in the plural number, and 1 Tim. 3: 2, where it evidently corresponds with the bishop, or overseer. (1 Tim. 3: 1.)

2ndly, Deacons. The first nomination of such individuals we find in Acts 6: 1-6. (See also Phil. 1: 1; 1 Tim. 3: 8-10.)

III. Again, in discipline, the basis is the very same; mutual dependence in the Spirit's presence among the members. (See Mat. 18: 17-20; 1 Cor. 5; 2 Cor. 2: 6-11.)

A panegyric on this, the Lord's plan, would be needless; yet we may draw near in admiration of the lovely effect, as to the power of service it is able to supply to the redeemed, whilst in their weakness, as set forth in Acts 4: 32, 33, 34.

How lovely also is the mutual subjection pointed out in Acts 15: 2, 22; 1 Cor. 11: 33; 1 Thess. 5: 11; Heb. 10: 24, 25; James 2: 1-9. 1 Peter 4: 8-11.

How strongly also is this equality set forth by the fact that such was the relative position of the members and officer-bearers in the church, as that the epistles are addressed not to the pastors but the whole body. Note this especially in the case of a controversy about carnal things (1 Cor. 6: 1-8). See also the marked pre-eminence of the body to any one or two (Acts 15: 1-4; 1 Cor. 16: 3; 2 Cor. 8: 18, 19, 23; Philemon 2-25).

The wisdom of this arrangement, as bearing upon the glory of God, is manifest; the power and splendour of the Spirit are not concentrated in one, but seen among many, each in himself like one out of many staves, weak, feeble; by himself unfit to contain any thing, associated with others and bound by the golden ring of eternal love, a vessel fit to bear the presence of God; thus it is still true, that no flesh can glory before Him. So also, in reference to the experience of the individual saints, will the same pre-eminence of wisdom be obvious, if we consider the object, concerning them, of a church . . . . . . A church then is the field ordained by the Lord for the Christian initiation into, and exercise in, the science and art of the spiritual warfare:* it is God's first class, for the bruising of self, and development of love. The gospel finds man buried in carnal selfishness and forgetfulness of God, and there meets his cry, "What must I do to be saved?" But as the great object of God is, to lead His saints from this, to the perfect likeness of Jesus, "in loving the Lord God with all the heart, and all the mind, and all the soul, and all the strength, and loving our neighbours as ourselves," that is, the total annihilation of self, by the restoration of the creature to its true place of dependence on its Creator — self (as unconnected with the glory of God and our fellows) is not recognised in the church. In our separate identity, the rudiments of God's character can be communicated. We may be required to learn and to enunciate the alphabet of the language of God, the religion of Jesus; but He teaches not and hears not His children their lessons beyond the first rudiments separately: the lesson is ordained for a class, and though each may have his own peculiar part in the repetition, the effect produced is of one whole.† No man ever understood the Epistles, none ever felt their power, and the force of their contents, without standing in a church. Without it, love and forbearance, the great Christian duties, are not (we may say, cannot be) displayed; for where this is not, men do not, and will not, save with very few exceptions, take up the infirmities and weakness of the feeble. And lastly, as a witness to the world, though preaching is profitable as the publication by word of the love of Jesus, a church is more profitable; because it is the publication in action of the beauty, and glory of that gospel lived out. The beams of the sun of righteousness are not only bright and beautiful in themselves, but they have overcome the accidental fogs and mists, which hide their glory from the earth, and have found, in the still waters of a church, a spot whence their splendour is reflected. True indeed, that every saint has some light and some heat from the love of Jesus, but most true also that the celestial caloric, like the natural, may be so widely disseminated as to give neither light nor warmth. In the kingdom of nature, as in that of the Spirit, every isolated existence contains caloric, the wood, the iron, the flint, etc.; yet, for light, and warmth, unless it be concentrated, what its value? what its use?

*Including, of course, an intimate acquaintance with the plague of our own hearts, and the power and subtlety of the world, the flesh, and the devil. Bitterly have some of us learnt these lessons — more bitterly far than God intended, because going to the war single-handed, we have at every point been borne to the ground, and when fallen had to rise unhelped, alone. Had we; instead of being knight-errants, stood in an associated band, as God commanded us, our experience would have been gained at less cost to ourselves, and oft-times less dishonour to our Captain. Two are better than one, for the one will lift up his fellow: for woe to him that is alone when he falleth; for who shall lift him up? Union is strength, for thereby our joys are increased, and our sorrows alleviated, by intercourse and love. We weep with those that weep, and rejoice with those that rejoice.

†The analogy is more perfect than may seem; for what are reading and writing but different applications of the same first principles? So in a church, which is God's school for the education of His children, the after lessons are only modifications of the great blessed and glorious rudiments. It is not intended then to deny experience, or its value, but only to assert, that to attempt to gain it without a church is to charge God foolishly with having enjoined that which we could do without. Doubtless the absence of this ordinance is the true cause of so much morbidness and unsoundness in the experience of the saints.

To say that all this was only binding in the then circumstances is little less than infidelity; for it is magnifying the changing and accidental trifles of time and country above the unchanging realities of the spiritual world. Our circumstances are in truth exactly what theirs were; in ourselves as feeble as were they; foes the very same in person and artifice; the object of the conflict the same; the same Spirit, the same Captain of Salvation, the same prize. If the order founded by divine wisdom included strength and mutual support (as it did), it is nothing but madness to have left it; for our only difference in circumstance from them is, that in the increase of the power of the flesh, the strength of the Spirit has been withdrawn, and the strength of Satan in subtlety and malice fearfully augmented.

Oh! that saints had grace to try God's own plan. The effort, though in feebleness, would be blessed — the very position would call out a sympathy of love, a subjection of self, and a harmony, which would be God's testimony of approval, and the church would again become as some conservatory filled with evergreens, and redolent with scent, laden with fruit, even in the midst of the winter of cold selfishness around. Its walls would again become lively stones, knit together by the cement of the Spirit of love; and again would a dwelling-place be found on the earth for the Holy Spirit of the blessed Jesus, in a family at peace and harmony as a witness of the love and holiness of the risen First-Begotten, and men should praise the Lord for the gift of Jesus, saying — (Ps. 133: 1, 2), "Behold how good and pleasant (it is) for brethren to dwell together in unity. (It is) like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, (even) life for evermore." G. V. W.

The Character of Our Testimony

The Character of Our Testimony.

G. V. Wigram.

Christian Friend, vol. 8, 1881, p. 127.

What is the character of testimony we have to bear in the present day?

There are certain principles which are alike as connected with testimony in all ages. There has been a testimony of God, and for God, from the beginning. Out of the ruins of the fall there were things that God would take up, and bring out a testimony for Himself. Then arises the question, Who can bear testimony for God but God Himself? And those who are witnesses for Him are those who have learned that "all flesh is grass." There is a certain word that is peculiarly dear to God — SON — the only-begotten of the Father. In Ephesians the Son is connected with the Father's house and the Father's bosom. That Son is to have a certain place which He would share with poor sinners saved by grace.

Look at the Son rejected on earth by Jews and Gentiles; and God saying, "They will not have Him on earth, but I will give Him a place at my right hand, and then I will send down the Spirit by which they can call me Abba, Father." Think of that! I am set here, not to be saved, but to be a witness of the Father's love to me in Christ. Seeing how Christ can say, "Abba, Father," I can say, "Abba, Father." God leaves you down here to show what a son of the Father is, what the Father's heart is, what the Son of the Father is! If I am but to be a witness of the Father's love to me in Christ, seeing how Christ can say, "Abba, Father," I can say, "Abba, Father." God leaves you down here to show what a son of the Father is, what the Father's heart is, what the Son of the Father is. If I am not that, I am short of the mark. Testimony for Christ does not consist in separating from this bit of worldliness and that, but in manifesting the spirit of sons. If I am here as a witness, it is clear that the relationship has existed before. Your starting-point is, that you are inside the house. You are children, those whom the Lord Jesus can call brethren. Directly I begin with that (perfect liberty indeed), I say, Who is sufficient for these things? I have my sonship made known to myself, and every step of the way must be in that spirit of sonship by the direct operation of the Spirit of God Himself. What we have to seek after, what to separate from, what the difficulties of the path, and what the joys, are four points to be considered in connection with this testimony for God. The Lord Jesus was separate from sinners purely and perfectly for God. When God is acting in us, who have bodies of sin and death, all the things around we find against us, therefore we are in conflict.

Testimony or witness is merely what we show out. What we have to show out is, that we have a birthright, and onward to heaven in our path God has to put down the little world SELF, which is making itself comfortable with things around and shutting out God. The testimony for the present day, then, is specially one of sonship; and another thing to be remembered is, that testimony must always be a real thing, because a witness is that which God is showing now in grace what we shall have eternally. We have to show the reality of this life which is in the Lord Jesus Christ.

The breaking down we get here as saved ones is all connected with that. To walk in simplicity as a child with a father my will. must be refused. (Phil. 2: 13-15.) For me to live is Christ; Paul was a dead man, bearing a living Christ. (Eph. 4: 10.) It has been often remarked that a saint rejoices in the value of the blood at the beginning of his career, then he goes on to learn other truths, and the blood is less prominent in his thoughts; but as he nears the end the blood is again the uppermost in his mind, and it is said this shows that the leading truth with which be begins is the one with which he ends, and other truths are spoken of disparagingly. But I believe it is in a different way the blood is looked at in the beginning and at the end of a saint's career. It is my value of the blood at first, it is God's value of the blood at the end, so that there is acquisition of new truth in this case about the blood. G. V. W.

Notes of an Address

Notes of an Address

Thursday afternoon, 22nd, October, 1868, at Edinburgh by G. V. W.

(Bound with other addresses by J. N. Darby.)

I would read a few Scriptures in connection with the appeal to our consciences as to the truth of our being part of that Church — how it really affects us — how it lays hold of us. First, as a practical test, set yourselves individually in the Church at Pentecost, — according to the description the Holy Ghost gives us of what the practical effect was, when the Holy Ghost came down from heaven, in these people for whom the Lord had gone into heaven (Acts. 2: 41) — the practical effect of this light from Him who had gone into heaven.

The blessing should never be on our souls without the question coming, of how far practically we are showing the light that is come in unto us. Then (1 Thess. 4) this is the other terminus of the Church's dwelling down here (the one is at Pentecost). A heavenly people, and the Lord will come and fetch them. If our Lord were now to appear, the blessedness would be our thought; this is our Lord, and we have waited for Him. I ask you to let these two points, the commencement and the close, rest upon you. Study them and see how practically your life and ways, everything about you, is in keeping with the light which came from heaven at Pentecost, — is in keeping with the coining of our Lord from heaven, — what things become us (1 Thess. 1: 9-10). These Thessalonians were turning from dumb idols. You may say we did not bow down to wood and stone; ah, but there may be much allowance of the world, the flesh, and the devil in our hearts; and these are idols — as truly idols to our hearts as the wood and stone to the Thessalonians. Then they were waiting for His Son from heaven. You can't say a person is waiting for another if all is not ready for that other's coming. A servant is not waiting for his master if all the house is in disorder. This waiting for His Son from heaven, a foolish thing for the world, a wise thing for the Christian.

Oh, beloved, are we children of God. Has a Father's love greeted you, telling you He knows you; that the love that rested on His Son rests on you; that the path that Son trod is the one through which He is guiding you; that the prospects that are in store for that Son are your prospects. Whatever manner of people ought we to be 1 Do let the word come home. Measure yourself with these Thessalonians. Can you say, "I am waiting: — if you knew my heart, my circumstances, you would know all was packed up and ready, and I am waiting for Him. Rev. 22: 16, is the position of the people when He appears. He had left a people down here to go through the night. We are in the night, waiting for the bright and morning star. As much as you have of the world, you are giving up the privileges He has given you. Your position is practically outside the world — the Church was at Pentecost-the Thessalonians were outside the world, and our position, as truly as theirs, is outside too. When you and I are in the glory, it won't be the glory, it will be the Lord Himself will be our joy. What would the New Jerusalem be to me down here, without Him? Let us take it as a practical question, how far we are living below the light He has given us, or how far our thoughts, ways of life, all about us, are in unison with Christ when He comes.

The Lord in humiliation is like one side of the medal, the Lord in glory is like the other ride of the medal.

Waiting for God's Son

Waiting for God's Son.

1 Thessalonians 1.

G. V. Wigram.

Christian Friend Vol. 6, p. 225.

The doctrine of the Lord's coming is brought out in a remarkable way in these two epistles. These Christians were those who "waited for the Son from heaven." If we compare 1 Thess. 1: 1 with John 20: 17, we shall see in the former the Lord speaks of the assembly, in the latter individually, in the character of sons. I have been struck lately with the way the two are often confounded; and frequently the truth connected with those who form the assembly is overlooked. It is important to notice the distinction of the family from the assembly. In Ephesians we see it is the sons of God who make up the assembly. The thought of the Bride carries the mind to the display of His glory , as Eve was the companion of Adam,  - sharing all with him. If we think of the family — sons — it is the Father's house comes before us. Two different spheres of glory, the glory of the palace New Jerusalem is the sphere of the Bride's glory, and the Father's house that of the children; but the assembly is made up of sons and daughters. They know Christ in the Father in John 14: 20, and the assembly as the Bride is in God the Father likewise. I am brought apart by God to wait for the Son from heaven. God will judge according to what He separated me to. What induced me to wait for the Son from heaven? What inducement do we find? Why are we unable to be satisfied until we see Himself? In Thessalonians we do not get circumstantial glory, nothing beyond limit of the glory of Himself. I should be a most unspiritual person if I did not want to see Himself. What is the reason? He is hidden in the Father; I know Him there. I know myself in Him there, and the assembly in Him there. He would say to us, You cannot look at Me in the glory where I am, and separate yourself from me. There is a Person there on whom the Father pours out all His affection, and we hear the word dropping out, "I in My Father, ye in Me, I in you." He is thinking of me down here.

Many ask, Where is the Church? I might say to such (but it might not be gracious), You will never see it, because you are not looking unto the Father and the Son. Neither the Father nor the Lord Jesus have ever changed their minds about the Bride. We could not say that the saints in any given place are a fair presentation of the Bride, though they form a part of it. Is there not a motive for me to say, I cannot be satisfied till I see Him of whom this is true? Another thing there is that is touching to the soul; the Lord is not satisfied with our being down here, and by our gleaning by faith what is true of Him up there. He wants us to be with Himself. In the energy of His love He brings us into connection with His past, present, and future. In verse 3 we get three things. When the Lord Jesus shines down into the soul, when the light of Christ gets hold of the soul, it puts me into another position; faith has told its work upon us. When Israel went out of Egypt it was plain to all that they were gone; and when by faith people get hold of the Lord Jesus, it is plain enough, they find, that they have lost those who were their companions before. The early Christians passed from the company of the priests and Jews to the disciples. We have to do with Christ, who is alive from the dead, and the living Christ has to do with us; then, if we get our conscience soiled, if we have failed, then it is we find in times of weakness the value of a living Christ in heaven. We know Christ who was in humiliation (past) a present Christ in heaven serving the people for whom He gave Himself.

The early Christians might have been anxious for Him to come, but His eye was on us. We should not have been thus in an eternity of blessing had He come then. How resolute He has been! He will not sanction the least departure from Himself on the one hand, but how gentle on the other! Has He not a claim on us? After speaking at Exeter the other night of His coming, an old woman came up to me and said, "I am so impatient for the Lord to come; He won't come." I said, "If He had come a hundred years ago you would have been shut out; you ought to go home and thank Him He still tarried. If He had foreclosed the thing, where would the many have been? Have you any children? Are they waiting? Then go home, and thank the Lord He has not yet come." Ah, how patiently He has waited for us, and are we to be in a hurry? It endears Him to us that He did wait so long, that He is waiting still for some dear to our own souls. His love to us, His service as alive from the dead challenges our hearts. If a servant had been in an office for thirty or forty years, and then had no care for his master, what should we think of him? Christ is in heaven, busy with poor, wretched beings down here, showing out the exceeding greatness of His love, and gentleness, and patience towards them in all their weakness and infirmity. Such is the nearness of our position in which we are placed, that we are the only people who know what the next movement of the Lord will be. We look to see the Son with joy; we are a peculiar people — peculiar honour is put upon us — to be those who are waiting for Him. When the Son comes down from the throne on high we shall be able to say, "This is our God, and we have waited for Him."

What is the whole tomorrow of the Christian and of the children of God? We are not kept to be waiting to see the improvement in the arts and sciences, to see the place prepared for antichrist, but we are kept individually to wait for the Son from heaven. The individuality of it strikes me, to wait for Himself. (1 Thess. 2: 19.) The eye of the apostle passed over across Jordan. Who shall I meet there? My Master, the blessed Lord, whose divine fulness has won my heart; who, in the affection of His heart, has brought before me His present, past, and future, and wreathed them round my soul, and called me to wait for Himself. But there is another thing. All you Thessalonians will be there; I shall see you there, you among whom I have laboured. It will be joy to see those among whom he has laboured surrounding him. People sometimes ask, Shall we know one another? It is evident Paul had no question about it, that then he should know these loved Thessalonians. It was not inconsistent that Paul, who saw the Lord as his Light and his Hope, should think too of meeting those among whom he laboured. How this thought makes the scene a home scene. The Lord is there, the one great and distinctive object through whom and from whom all the joy flows of those who are there filled with joy. Ah! it will be no strange scene; human affections are renewed, and the heart too is occupied with those he walked and laboured among down here.

1 Thessalonians 3: 12, 13 tells us how we are to go through this wilderness and conflict of the way; it shows all the evil and enemies working, and shows, if people are to go on to the end, the need of abundance of love one to another. 1 Thess. 4: 13. We get here what enables us to say, "By the love wherewith He has loved me, made me partaker of all the benefits which flow from His death and resurrection, made me know I shall inherit all things with Him  -  by that love I wait, I long to be with Him. Nothing can satisfy me till I am at home with Himself; there we get the open display of His complete triumph. He is now up there in His solitude, but He is pouring forth the glory and virtue which makes His people triumph over every adverse circumstance. He left His divine glory once, as we read in Phil. 2, and He will leave it a second time. He will leave His Father's throne and the glory again, because His heart cannot brook separation. When all His purposes are accomplished He will come forth again, because His love, His heart, is set upon His people." Is there not something in this for the heart to lay hold upon, that there lives one human heart in heaven who so desires to have His people with Him that He will leave the throne to take a glory which He can share with them? (v. 18.)

Do you ever think of the hour when He will come forth? of the state of utter weakness and incompetency those will be in when He comes to take them to glory? Out of every thousand, nine hundred and ninety-nine of their bodies, I suppose, will be in the grave, and those who are alive and remain will be in bodies in such a condition as to be impossible to mount up to Him. If we follow up the individuals who are to be in glory to the very last instant before He comes, they will be bearing the mark of death and Satan's work, and they have no power in themselves. It is not the Lord trying to hide what sin has done; He lets it go on. The Lord comes forth, and then victory! If He were to come now we could not but bound up to meet Him. He uses the condition of His people, their weakness and incompetency, to show forth the virtues of His person as the resurrection and the life. Some will be in the graves, others in their mortal, corrupt bodies; but He takes occasion of their state to show what sort of a person He is. He comes forth, He speaks the word, the dead in Christ rise first. What makes it so precious is the outshining of His person, of that which belongs to Him alone, of the man Christ Jesus, whom God delights to honour. How came the long list of those who have died — the stream of death that has rolled on? Ah! the resurrection morning will tell us. It is reserved for Him to display Himself as life and resurrection. Will it not be most precious to behold Him in that day when He comes in His faithfulness to claim His own? Not one will be forgotten; not one of those who have believed in Him will be passed by. What sort of power is it that can raise up the body of a Stephen or Paul — the bodies of the saints? It is not creation-power. Who is it that keeps the dust of His saints? Who knows where to find the dust of His saints? If we only think of it we can but say, it is a marvellous instance of His faithfulness. In the confusion and bustle of the night they went out of Egypt. Joseph's bones were not forgotten. The Lord remembers each one. He speaks the word, they rise. Do you find the circumstances of mortality press upon you? Do you know what Satan's fiery darts are? what conflict is? Is it no joy to you to know the One who has graven your names upon His bosom, who sees and watches you in your path of sorrow and rejection, is coming down to claim you and all that are His? Your soul alive already; so if He came now you would never see death, but He would fill up your body with immortality, and cause all that is mortal and corruptible to go out of it. What victory! I come out of my Father's presence as a victor, as the resurrection, as the life, to look for a people whose hearts are set upon me. What a victory! what an One to come and look for me, to claim me as His own, and to fill me with Himself, and nothing but Himself! He is showing out the divine perfection of life and incorruptibility, and so death is swallowed up in victory. Do you feel the pressure of circumstances? the cruel tyranny of Satan — man continually rushing in or pushing you aside to make room for himself? Do you not say, "I long for His coming? How blessed to see resurrection teeming forth! to see Him come forth as the fountain of eternal life! There will then be the springing up and triumphing over every thing. We are to be waiting for the person of our Lord . . . ." I remark in this epistle how little is said of circumstantial glory. It is a question of the bride and Bridegroom of the children of the Father and of the only-begotten Son. Nothing ought to be before the soul but meeting Him. I would ask you whether you know what it is to set your soul in the position of waiting for Him? I am called to be one who is looking out for Him, reminding myself continually that He is coming, that my soul may be constantly kept in a waiting position. G. V. W.

Weakness and Strength

Weakness and Strength.

2 Cor. 12: 1-10.

G. V. Wigram.

Christian Friend, vol. 8, 1881, p. 295.

Immediately upon redemption weakness comes in — "He was crucified through weakness:" "Except a corn of wheat fall into the ground, and die, it abideth alone, but if it die, it bringeth forth much fruit." He could have gone up to heaven as the Son of David, but then He would have had no one with Him.

If the Spirit were given where atonement was not known it could only produce fearful conflict in the soul. There was no such thing as redemption, bringing back, except by the humiliation of His Son. If He had not become Man, He could not have gone to death, He could not have been the Head of the Gentiles, He could not have been the One amongst men meeting every need. He came down to measure out every thing in His own personal presence in grace. He did not stay in heaven and do the work; He said, "I choose to recognize Satan's power, but I will go down and worst him on his own ground." but He was not only crucified through weakness; the great point is, He was raised from the dead — Himself the Resurrection and the Life; and we can look into the grave and say, "I know Him as the resurrection and the life:" How does this power work in us? It is resurrection from the dead; when known it brings in the taste of death into everything connected with ourselves. Look at Saul of Tarsus; he had everything planned in his own mind for his service, and the Lord Jesus speaks to him from heaven. His first word, "Who art Thou, Lord?" shows that he was conscious of the entire end of everything connected with self. Then the next thing was, "What wilt Thou have me to do?" You will not find until Christ really looks into you that you will look at Him as the revelation of the glory of God. Then you say, "There is a Man up there in heaven raised from the dead, the One in whose face all the glory of God shines. If I want to know anything connected with God, I must learn it from that Man; the answer to every question, above, around, within, is found in the face of that One. God centralizes all in that Person!"

We often think of this passage as the experience of the apostle. True, it was so; but in it we get the principle of Christ's dealing with a soul. God shows me the Man in the glory, but after that I look up and see that One bearing me on His heart before God, and that He never forgets me. We get here the principle of God's dealing with a man down here. There is more than one principle on which the apostle was quite willing to have the fare of a pilgrim down here; but this is one, "My grace is sufficient for thee." If it be a question of service, of suffering, of any power at all, where do I get it? In Christ.

We get another ground in Philippians 3. There his heart was so entranced with Christ, that he wanted in everything to be like Him; because Christ suffered, he wants to bear the marks of suffering too; to be like Him in every possible way, in moral character, in suffering, even in "being made conformable unto His death." Christ was down here as a pilgrim and stranger, and so he wanted to have the marks of one of His disciples, in being conformed to His sufferings; and why? For the love he had to Christ.

But here it is another thing, "My grace is sufficient for thee," etc. I mean to conform you as My disciple to that principle of death and resurrection that was made good in Me before you got any blessing from it, that in everyday life you may have My strength. Look at the bearing of this on a person down here, the light it casts on his face. It was not only a question of the danger Christ saw, but He used Satan. People lose much when they forget that Christ uses Satan to guard them from sin; he is one of the powers by which He works. Satan gave Paul the thorn in the flesh. Christ's purpose is to perfect His strength in his servant's weakness. The whole scene down here is under His band; and not only are the difficulties here for us to get through, but they are arranged by Christ that He may glorify Himself by taking you through them. Who made the wilderness? God. And had He any special purpose in making it as it was? Why did He not make it like Canaan? Because He wanted a place for His people where He would have to supply their need every day. The secret of quietness and peace of heart is not to look at things and say, I have got to face them; but Christ has prepared the things as they are that I may not be able to get along a single day without Himself. Have I no bread? no work? Am I sick? Where is Christ? All the things are not only overruled, but used by Him that we may learn His strength of love that cripples us that He may be able to say, "My grace is sufficient for thee; for My strength is made perfect in weakness."

As I go along and see in my path a large rock, what do I think? How can I ever get over it? No; Christ has allowed it. He has put it in my path to try my faith, and somehow or other He will get me over it. You cannot say in ease and prosperity, There is Christ; but directly the storm begins, the weakness is felt, the sickness comes, we can certainly count on Christ. An extremity never takes Him by surprise, though often it may be an extremity entirely opposed to His moral character. If He leave a person to himself, it is not that He gives him up, but to prove his heart. If He see a man full of himself, even though his face may be beaming with the glory, He must leave him to himself a little. If the heart will not bow to Christ it must be left to itself. If we do not learn in the quiet of the sanctuary, we shall find ourselves outside to learn what poor things we are. Christ would rather have His name dishonoured and Peter brought low, than keep him in the ranks of the Church, "making a fair show in the flesh:"

Look at John in Rev. 1. There, an exile in Patmos, he might have thought his apostleship ended; but Christ comes and gives him a book to write, unfolding things of deep moment to the Church in all ages. What should we do without the Revelation? We get another instance in Rom. 8. I know not what to ask, but the Spirit makes intercession with groanings, and He that searcheth the heart knoweth it. Do I know what I want? No; but we present our desires before Him, often unable to form them into sentences, but Christ is up there, He knows what the Spirit wants for us. It is only an instance of redemption, working through Almighty power, connecting God, Christ in heaven, with me, a little insignificant individual down here. That God is so occupied with me that He brings me into desires after spiritual things connected with the glory of Christ. I present the desire, Christ understands (take the figure in Psalm 107; the sailors at their wits' end, then they learn the poverty of nature) I am brought to a sense of weakness by this character of communion, by His "strength made perfect in weakness." A great deal of the defective Christianity nowadays is owing to the Lord's people coming short in seeing that. Do we understand that the whole wilderness is to be a book of death and resurrection to us? Very often sorrow is taken up from love to Christ; but here it is my lifetime all developed by Christ, and He acting upon all to develop the principle of death and resurrection, and that to let me know "My grace is sufficient." If you look at Satan as one of the powers by which God works, at the wilderness as the place prepared by Christ, where the tokens of His love are shown out, and at yourselves, crippled by Christ in order that you may have no strength but His to act on, you will find sweetness and refreshing of soul. G.V.W.

"In the Wilderness, Alone with God."

"In the Wilderness, Alone with God."

G. V. Wigram.

Bible Treasury vol. 11 p. 32.

Dear Stoney,

"I do not know whether my heart apprehends things in England aright as to the work of the Lord; and I would desire to see His thoughts ere I speak or write about a work in which His hand is engaged and which is either His own work and then all-important, or else a mixed thing which is not indeed and in fact the very preparation for the Bright and Morning Star though it may link on with that which, or be that out of which, what is prepared for the Bright and Morning Star shall emerge. The great want of soul-trust in individuals is God and Christ. The want of clear understanding of expiation and of the new revelation of the character as brought out to light of God, (as the God and Father of the Lord Jesus Christ, the Lamb upon the throne) has pressed upon me not a little as seen in England; and I have feared a tendency to enlarge and to restore without due reference to souls being really in faith and spirit in His presence. I give you my thoughts as they rise afresh, though they have long been again before me.

In early days there was much of patience and a wall to jump over; this gave more character to both workman and those worked upon. The Lord grant that in the removal of barriers (many of them removed through infidelity and rationalism, etc.) we may not have fallen and may not fall into a superficial kind of work. The work has become so vast that one can only commend it to Him, but at the same time, and in proportion as it augments, one needs to keep oneself more and more apart with Him." G. V. W. to J. B. S. December, 1871.

God's Provision for the Wilderness

God's Provision for the Wilderness.

1 Peter 2.

G. V. Wigram.

Christian Friend, vol. 10, 1883, p. 24.

We find blessedly brought out in this epistle God's provision for the little flock passing through the wilderness. In Ephesians all is found in heaven; but as passers through the wilderness, our feet really treading this earth, there is a goodly portion provided for us — all God's stores from everlasting to everlasting found to be what gives strength as we go on — a rich portion for the heart by the way. It is important in this day to know God's thoughts for His people in their hours of weakness.

The end of chapter 1 brings out the thought of "all flesh is grass." So a Jew — Paul, looking at his lineage. privileges, etc., could say, "Flowers of grass." But there is something eternal — the word of the Lord — of eternal moment. Your position is now according to this gospel; not what "I think" — but what has the Lord spoken? tidings of good news, beginning with the "seed of the woman." For whom? Not Satan, surely? His head is to be crushed. Well, God wished His glory to be known, His enemies to be put down, and He found out the "seed of the woman" to do it. Don't you talk of yourself, "I am so bad; my faith is so weak." Don't you see another Person on the scene — God's Christ? Of course you will be proved weak; and didn't Christ show out all flesh was bad save His own — the holy, harmless, undefiled One? When a believer in the sense of his weakness gets talking about THAT, he is forgetting the glory of the blessed Lord! In the light I say, "Let God be true, and every man a liar." I remember Christ, and say, "I'll sanction no evil. I want to be just what I am before Him; for there is the Lamb on the throne for me, and what a sinner I must have been to need that blood!"

"As new-born babes desire the sincere milk of the Word." But they were not as new-born, not as young believers; they had gone through a great deal, were as martyrs; but they and you are to desire as babes. I suppose one of the greatest mistakes in many minds is that mercy will do very well for any outside; "But for me who have passed out of babyhood, it's not mercy I want." That there are steps I don't deny — babes, young men, etc.; but the young man, IF overcoming, does not forget what he had in the nursery, and the father in Christ never could forget mercy; no, never!

"Washed from my sins," you say, "I must overcome the world." Very true. But when you have overcome, there is always something that still hinders; and when I get old saints I find them turning back with such sweetness to the blood, and they don't know why, making so much more of Christ in humiliation. Very natural. In the epistles I get the work of Christ bearing on my difficulties; in the gospels His word, beauties and perfection, the riches of His person, and the soul feeds there. For my part I do not ever expect to taste mercy as I shall taste it in heaven. Shan't I join the song, "Worthy," etc.? I shall not want mercy there, but I shall never TASTE it as I shall before the throne.

Another remark in connection with the taste of weakness and pilgrimage. Romans 8 is the roll-call of a believer's privileges; but you don't find such a taste of mercy as in Romans 5. Three things (vv. 1, 2, etc.) — glory in tribulation, rejoice in hope, love shed abroad, not ashamed. The little band must drink of the brook by the way, mercy from first to last. Because the love of God is shed abroad, that is where the running of the stream is. The "brook" for the pilgrim is not in the mercies of the way, but in the love, in THE HEART of HIM who humbled Himself, and there the pilgrim turns back and drinks.

"Oh, but I want that love! I lift my eye, but I don't get the taste of that love." All very right; but where, I ask, is the stream the apostle presents? In Christ. He recalls to your mind what He did. He died for us "ungodly," and "without strength," and the soul going through the wilderness has the very same Christ up there who first met it in the extremity of its helplessness, and shut out for ever from God — getting back there to that love; that is, drinking of the brook by the way; not saying, "My leanness, my faith," etc. I am here in the wilderness, brought to my wits' end; but here is Christ. If Christ's death did something, His life does much more. People are always wanting to find a stream running along before them. He says, "No; go up to the source, and then you'll drink of 'the brook by the way.'"

If you talk of your deserts you are not fully matured in grace; you forget how He took you up, and that love is the same love that you still have to do with as you go on through the wilderness. What are you individually occupied with? Is it your leanness? Is it the providential dealings of God with you? Say even, is it disciplinarian dealings? Well, do they as they should — drive you out of your circumstances? And where? Do they drive you to despair, or to GOD? Look out of yourselves, that will give you lower ideas of self than looking at your low attainments. People say, "I find no love in my heart." If you only went a musing on what you were when Christ took you up, you'd find the love flowing in. Here Peter refers to it practically — "growing there by milk of the word" — "gospel."

What do I live upon, energy of my own? No. Has Christ spoken one word to me, and has He got no second word? Nothing more. Has the Lord looked once into my soul, and is it not natural for me to expect it again? How natural for any who tasted mercy — that He is gracious — to taste again that he "may grow thereby!" When unconverted I only knew God as a Judge, not as gracious; but I have found Him a Giver — "gave His Son" and "the Holy Ghost" I've known Him forty-seven years as a Giver. I say, Why does He give? Because it is like Himself; the whole place where Christ is answers the question. He is a Giver, and ought not God to bestow? Who is to be an open fountain if not God? In Eden man proved it; but now God has recast heaven, and put a Man there to be the Giver.

Verse 4. "As a living stone" you can say to the world — that which characterises me before God puts me into direct contrast with you. I know Christ as "chosen of God, and precious." I know who this Person is — the elect corner-stone; and because I have acted on that, and owned Him as such, I see the peculiar place a soul gets into who does this; before whom? God. Christ precious to God, commands all the range of His affections; next precious to those who believe. The poor feeble believer in the presence of God finds he has a thought — the counterpart of God's thought (not as to volume — His is infinite — but as a tiny brook is to a large one) — God saying, "He is precious," and I looking at Christ, and saying, "Oh, He is precious!"

Precious, I say; do you say He is not? Not all God says He is? If Christ is not Son of God, yea, God Himself, then not only I am lost, but my life is lost also. Why for forty-seven years I have tried to string everything I have done on to Christ, as beads are strung on a string, and you would tell me He is only man. Then where is my acceptance and my life? Where should I be, passing through the wilderness, in all the deep needs, the little perplexities, even without knowing that preciousness as something one wants to stay oneself upon? Looking at the cross I say, "He bore that for me," though the Father only knows the Son — knows the full worthiness of the Son there. Still we say He is precious, and what a place that puts us in! Is any poor thing groaning here as to themselves or circumstances? What do you think of that, that you have got God's thoughts about Christ? What strength that gives the heart to say, "Come what may, God and I have the same thoughts about Christ; it puts me at once into the place of blessing — "Ye are a chosen generation, a peculiar people."

G. V. W.

Has Christ destroyed the works of the devil?

Has Christ destroyed the works of the devil?

G. V. Wigram.

Christian Friend, vol. 9, 1882, p. 189.

"Can it be positively asserted that the Lord Jesus Christ has destroyed the works of the devil?"

Not according to the scripture which states, "For this purpose the Son of God was manifested, that He might destroy (or loose) the works of the devil." (1 John 3: 8.)

The word here rendered from the Greek into English, "destroy," occurs forty-two times in the New Testament, and is commonly and correctly rendered "loose" in most places, as in Matthew 21: 2, "Loose" the ass tied; John 11: 44, "Loose" Lazarus from his graveclothes; Luke 13: 16, "Ought not this woman, a daughter of Abraham, whom Satan has bound eighteen years, to be 'loosed'?" To "loose" a shoe string; "loose" the seven seals; "loose" the four angels, etc. etc.

The One that wrote this was God the Holy Spirit; and, naturally enough, as God, the range of His view was God's glory. Men that have got away from God until God lays hold of them measure everything by its bearing upon man down here. If, however, individually God meets them, that stops, and the thought that supplants it is certainly, I am ruined, lost, and undone; what can I do to be saved? The hard, careless souls go on, arguing against the word of God as unintelligible, untrue, very difficult; but they seek not to receive from God the explanation of what is difficult.

To me the meaning of the passage is very simple. Satan's works in the garden of Eden (and the same has been true ever since) have been to make God appear to man as niggardly — refusing to man, and, as a tyrant, seeking to reap where He had not sowed, and to gather where He had not strawed. God had made the world by His Son and for His Son, and Eden with everything in it suited to man's enjoyment was there; given it all freely, all to be his, until he set up in independence of God. (Gen. 3.) Satan begins with the weaker vessel, suggesting that what struck him most in the whole matter was prohibition on God's part. "Yea, hath God said, Ye shall not eat of every tree of the garden?" (v. 1.) The woman replies — not carefully, answering according to what God had said to Adam. Satan suggests that God had told a lie. "Ye shall not surely die" (v. 4), and then as a reason for it insinuates that God wanted to keep from man the privilege of full intelligence and of being as God, knowing good and evil. (v. 6.) Eve, turning to think of herself, falls under his power.

Here was the first work of Satan as to man — presenting God as a God of prohibition, untruthfulness, and jealousy of man, lest he should get what pertained to God alone.

The gift by God of His Son, and that Son going down to death, the death of the cross, that He might break the bands of Satan's forging, and that whosoever might be free to follow Him, and share His throne and home, spoiled the work of Satan. The same thing has gone on over and over again, on Satan's part against God's character, and on man's part to his own deeper ruin; and so the interference of God through Christ and the Spirit have been renewed times out of mind. And is it a hard thing, or contrary to free gift, if God who knows that the blessing of every one depends upon

His maintaining His own glory as the first thing to be thought of, and working thereunto by His Son and Spirit, if He leaves to man to choose whether he will be of the seed of the woman, fight against Satan, and go to the glory in the end, or of the seed of the serpent? From the fall to the final doom of Satan "my Father worketh hitherto, and I work," said the Lord; and truly if Christ had not made you and me willing in the day of His power, we should both have been under Satan and the world, and in ourselves still.

Adam and Eve's stock were sold by them under sin and Satan; and they cannot say, while they talk of innocency, of not being worse than others, of doing God's will, of the value of souls, etc., that they subserve God's glory. But a Saul turned into a Paul, and an active agent in the war between God and Satan is so, and can say so. To measure everything by man's advantage is sin. I am sure you will say so. God's honour and character Christ came to vindicate. And men will to go down; He needs, and will have, and loves to draw to Himself for heaven. G. V. W.

Christ: the Way, the Truth, and the Life

Christ: the Way, the Truth, and the Life.

John 14.

G. V. Wigram.

I think, if you study the Gospel by John, you will find it is taken for granted in John 11 that the Jews would not have Him. He, the Son of God, brings in the doctrine of resurrection; in John 12 there is a flitting across the earth of His various glories — Son of man and Son of David. Then John 13 and 14 form a little compartment by themselves. Chap. 13 gives a most amazing display of the Christ Jesus, when the time was come for the Paschal Lamb. He takes the ground of knowing all about the saints up to the present time. So you and I have a standing in chap 13, seeing the Lord prepares us for all the evil that has taken place on the earth. Chap. 14 is in strong contrast to chap. 13. There He knew everything about the men down here; now about the Father up there. This extends from vers. 1-20, and from ver. 21 to the end. He speaks and acts as the One who knew everything about His saints, and what would alone make them happy down here. He is bringing out all the amazing truth about "Abba," and how it is to be learnt; and that it is the word for us.

In the first chapter then of this Gospel we find a remarkable testimony of the Spirit of God to the higher glory of the Son, as the only-begotten Son of the Father, ver. 14; and then in ver. 18, "No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him." There is this contrast between the two verses: in ver. 14 it is Himself presented as the Word made flesh; but what shines out, because it is seen to be in Him, is this glory of the Father. "We beheld His glory;" not merely Messiah presented with all the promises, but in the adorable Person of the Lord there was a glory that surpassed altogether the glory for the earth, whether as promised to Abraham or to David, "The glory as of the only-begotten Son" of the Father. Then in ver. 16 He speaks of our receiving out of His fulness grace for grace. In ver. 18 we see what the great object of the Lord was in coming into the world. It was not merely that He had the light in Him, but He "declared the Father"; He told God out. The word translated "declared" has a particular force and meaning. He was the perfect presentation of the Father. In the Lord Jesus I get all about the Father. Any one whose eyes were opened saw in Him the Father, and Himself the Son of the Father.

In John 14 He takes the place of teaching them something more in detail about Him; and the way. He approaches the subject is remarkable, and shows His grace. When He got to talk about the Father, neither Thomas, nor Philip, nor Jude could make out what it was all about; but He approaches the subject in a very beautiful way, by bringing the Place belonging to the Father before them. He says, "If I go away, I am going to a place where My presence is needed to make it ready for you"; so He brings in this thought of the Father in that way to them, in connection with the place.

But oh! what was in the heart of Christ at that time, with all the sorrows pressing upon Him connected with the place He was going into as sin-bearer, as being the one forsaken of God — to bring before the cavillings of His disciples that He knew all about the Father? He displays His knowledge about the Father; He was going to the Father, and He was going to prepare a place for them there. Do you know the heart of the Lord Jesus Christ, who is up there in glory, connects you individually (if you are believers in Him) with Abba, Father? Where was the first thought of "sonship" found? If I say, "The Father," you say, "Well, I understand that, because I am one of His children." It is very blessed to say this, but more blessed to say, "That Father had one only Son, and He deputed Him to bring many sons to glory. The only-begotten Son is the One to whom, He committed it to bring many sons to glory."

I suppose I may be bold to say, beloved, that never does a single child of God occupy the mind of the Lord Jesus but His mind approaches him, as taking him up in connection with His Father, who gave them to Him. The Lord Jesus, if He looks upon me as a son of God, says, "Well, poor thing, My Father gave you to Me; and in you I see the estimate of My Father's thought of the worth of My blood, in your blessing and acceptance of Me." Is this your thought when you say, Abba, Father? The Father thinks of the blessedness of having such a Son as that Son was and is; and of that Son to enlarge the circle, bringing us in. He knew me as one the Father had given to Him. I was a child of wrath once, as others, and am now brought home to enjoy, and live to, God. I had nothing to bring to God and Christ in their holiness but my sins; and He has taken them all away, and given a stab to my selfishness; and yet something far better than that — Christ looks upon me as one in whom He sees His Father's estimate of His work. He thinks, "There is a man that I have plucked out of the world that belongs to Satan — there is a man that is to be led by Me into the Father's house."

So He introduces the subject here. "I am going away, and where am I going? Well, My Father has got a house in heaven, and you could not be there; but I am the beginning of the creation of God Myself; I shall get there; and once there, the place will be ready for you." If you think of all God's glory, the light and the brilliancy — if I think of the house which the Lord has made ready for me, I say, "What a blessed place, for my Lord will be there! not to do a work, but as the One in His Father's house." The Lord will be up there at home, and you and I will find out what makes it a home; and this is, His own self in the place.

Then He goes on to show what His own personal love is to the people He will come to fetch. He says, "I shall not do a work in the house, and send some one else to fetch you there — no, I shall do it." "I shall come again and receive you unto myself, that where I am, there ye may be also." "I shall want you to be with Me."

When He got to this point, He had made the first step in His subject. Then He enters on what is His subject. He says, "Whither I go ye know, and the way ye know." He knew right well what the effect of His saying it would be. He was right in what He said; and what was He looking at? He was looking at the Spirit which was inseparably connected with them. There was a good deal more knowledge than they had any idea of. Thomas thought he had caught the Lord saying something inconsistent. "We cannot know where You are going until You tell us; how can we know the way? We cannot, until You tell us where You are going; for who can tell the way to any place whose name has not been mentioned?"

Just one word in connection with that as a practical point. You and I ought to receive things because Christ says them, not because we understand them. Take an instance of this. Suppose I had been with the Lord Jesus in John 5, and heard Him say, "He that heareth my word, and believeth [on] him that sent me, hath everlasting life." I might have done one or two things on hearing that word. I might have said "I know nothing about that word, eternal life, and therefore can form no judgment at all as to what its introduction depends on; "or else," Here is a Person who knows all about it, and He says, If any man believes God, he has the blessing." Which of the two is the wise man? He is talking about what He understands; and I receive it, What is the consequence? He says, "Hath everlasting life," and He also takes the other side, "Shall not come into condemnation." What Thomas ought to have done was not to have judged the words of his Master. He was only bandying words with the Lord. Surely, instead of saying what he did, he ought to have asked, "Well, Lord, and what next?" and thus taken the place of a learner. It makes a wonderful difference whether we take the place of being receivers from Him, or the place of being able to judge of what He says.

The Lord then takes another step, and He says, "I am the way, the truth, and the life." The Lord Jesus Christ is presented down here on earth as the One who could say of Himself, "He that hath seen me hath seen the Father." Philip had said, "show us the Father, and it sufficeth us." Jesus says, "Believest thou not that I am in the Father, and the Father in me?"

Before I go on to follow that out, I would remark that there are three things presented here. First, Himself "as the way" to the Father (not to God, this is in Hebrews), which you will find extends to the end of ver. 15. Secondly, having spoken of Himself as "the truth," He opens it out in vers. 16, 17, 18. Then as "the life," He shows this out in vers. 19, 20. These verses are a kind of divine commentary by the Lord about Himself as "the way, the truth, and the life."

Jesus said to Philip, "Have I been so long time with you, and yet hast thou not known me?" etc. The human mind often makes great difficulties for itself on this subject — difficulties that do not exist. People have often said to me, "I do not like that word Trinity; I do not see how there can be three in one, and one in three." My answer is very simple: "I have no particular love for the word, yet I have a particular love for the truth which men have coined that word to represent, though I cannot say I understand it." Very often learned men have gone entirely wrong upon it, and simple men too. There are certain landmarks laid down in scripture. I remember an essay by a man who was thought most highly of, which speaks of the Trinity as being three different forms in which the one person is spoken of. My simple answer is, that I find at, the baptism of Christ all three together. The Father was saying, "This is my beloved Son;" the Son coming out of the water; and the Spirit descends on Him. That meets the question entirely.

A person says he wants to understand the how and why of it! Let me take a point nearer myself. I am spirit, soul, and body. If I were only a spirit I should not be a man, but rather an angel. Do I doubt the fact? No. Do I know the why or the how? Not a bit. I believe, if my body were killed tonight, my spirit would go to Jesus; but my body may stay in the grave as Stephen's has. Can I understand the how of it. Certainly not. I see a doctor often has a resource: he can arouse the body by appealing to the mind; through the mind he arouses the body. I do not understand it; but am I going to sit in inquest over it? Here are three Persons in one — can I understand God? Certainly not. As you read the pages of Scripture, they show that He is God, and. you. are man. If I cannot understand it, is it any wonder? Do I understand myself? Certainly not. Abraham's body will rise, and Abraham's soul and spirit will dwell in that body: is it then for me to ask how? Certainly not.

If you take the name of Father, Son and Holy Ghost, it was new. Israel had known something of the Spirit and the name of Messiah, but never as Father, Son, and Holy Ghost. If I think of the blessed Lord as a Babe laid in a manger, or a Man standing in the water, can I say there was not a direct line of connection between Him and the Father? A man is a fool that argues upon this question ! Every work of Christ was fully done in co-operation with His Father: there was a real connection between them that none but God could understand.

When the Lord was speaking in this way to Thomas, first of all saying, "If ye had known me, ye should have known my Father also," I suppose He was referring to that hidden union which but one eye could trace. Yet Philip says, "Now do show us the Father: then it will be all plain!" Smart words from a fool! He was talking about things he did not understand. It is my wisdom to take the place of being a learner: it would have been wisdom for Philip to have said "We wait to hear a little more about this;" but his mind brought forth, as ours do, very foolish things. "show us the Father, and it sufficeth us." Christ knew better than Philip about it. He knew that, if Philip could have been present in glory, it would not have been pleasant to him.

God put all His glory in the Son of man, as being a vessel or lamp fit to show it forth. He put it into the Lord Jesus. What an exquisite dealing on the part of the Father! The Lord does not tell us about Himself. He says, "Do you know, have you heard, about a Man dwelling upon earth who is called Jesus? have you seen His works, marked His words? Well, in all these you see Me; I am in the Father."

Man could not meet God without a mediator. I am not afraid. to draw near and study Abba's character in the person of the Lord Jesus Christ. "Believest thou not that I am in the Father, and the Father in me?" It was a hidden union between Him and God the Father. We could not trace the union between the two Persons in the Godhead, but the Lord Jesus put it out to be received in simplicity.

I have the grace of the Lord in this chap. 14. He must get down upon a lower testimony (ver. 10). There were certain words and works. He drops the other question for the present, and descends to words. and works. "Who wrought these words and works in me? What do you think of them?" If they would not receive them, they were denying His place as servant. He would not say His own words and works: "The Father that dwelleth in me, He doeth the works." All my works I work in fellowship with my Father. Those works that you saw, did they bring you to Abba, or to myself? There were certain works: whom did they bring you to? Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. A person says, How can it be? You are simply to receive "that I am in the Father, and the Father in me." Nothing could be plainer than ver. 11.

What do I understand by "abiding in the Son"? Never a thought or an action ought to flow from me, save as one actually hidden in the Lord Jesus Christ. I never think of God the Father having anything to say to me, apart from my being in Christ. My place is to be hidden in the Son, and to abide in Him. I am to be seen as a person inside Christ, never a bit of me to appear outside; to be seen by God according to His thoughts of the person of Christ, who had to come here to show out the ways of the Father. He says, That is what my words and works have been." He that believeth on me, the works that I do, shall he do also; and greater works than these shall he do; because I go unto my Father." "See the sort of love I have towards you for the Father's sake." While the Father has given Me words and works, I mean to work in you down here; and there will be greater works done by you than by Me because I go unto My Father." I suppose in all simplicity, that this refers to the beginning of Acts. There we see one hundred and twenty left as the result of His work, gathered in an upper room; but on the day of Pentecost, when Peter was speaking, there were three thousand brought in at once. It was from Jesus glorified at God's right hand, "He hath shed forth this, which ye now see and hear." Most remarkable that anybody should be converted through a man like Peter, and most marvellous that there should be at most but some hundreds (1 Cor. 15: 6) through Christ's ministry! It was through the gift of the Holy Ghost; the Spirit had come to testify through them.

The next step He takes here is a most remarkable token of His identity with His Father in practical affection. Ver. 13, He says to them, "When you get into any difficulty, just come in My name, and pour it out, and see if I do not answer." "If ye shall ask anything in my name, I will do it." What does this say to our hearts, beloved friends.? Whatever you fear, take it in. I have certain things on my heart; I go in and ask God for them, and the petitions are granted me, because. they were asked in Christ's name. Another time I draw near burdened, and do not know what I want; but there is Christ up there, who looks down and sees the thing that I need, and He says, "I will give it for My Father's sake." He sits there until there are no more children to be gathered, and then He rises up — the expression of His Father's mind still.

My thoughts have been led a good deal into this subject in this verse. if I say to a child, "What do you know about your father?" he would answer very sharply, as the child of a friend did to me as to what his was, and so on. "But what do you know about him?" The child thinks he knows all about his father and yet, when you come to the point, what he puts forth is very little indeed. You will find he has got what appears to me a very defective answer. I am a son in the same family in which the Lord Jesus Christ is the First-born among many brethren. I say this presents the Father's thoughts and mind; I want to have an answer that will bear the test of that presence. If a person says "What do you know about Abba?" I say, "Well I do know a little about the Lord Jesus Christ, and in everything that I do know, I find the Father presented. Everything that He does presents the Father's thoughts and mind." This throws the whole question upon my knowledge of a certain Person, in whom the Father was revealed — who came into the world to declare Him.

In Eph. 3 we read, "That Christ may dwell in your hearts by faith." Suppose I address myself to a poor illiterate person, and say, "What do you know about Christ?" If that person is walking near to Christ, Christ is dwelling in his heart by faith. There is all the fulness of the Godhead bodily presented in Christ there. I can quite understand that if you said to many simple souls, "Are you filled into all the fulness of God?" they would say, "Oh no!" If you say, "Have you much to do with the Lord Jesus Christ?" they would say, "Blessed be His name, I have nothing else!" If Christ dwells in your heart by faith, you are filled into all the fulness of God.

Just take up one instance out of many, as an illustration of the truth before us, the Person of the Lord and His words and works as presenting God, John 4. He comes into the world thirsting for poor sinners, and He goes off down to Samaria, because He knows a certain poor woman is there whom He is to bless. First of all, He spreads out the various beauties in Himself, and the water He had to give her; but she cannot understand Him. Then He steps off the divine side of the question, and gets on the ground of her conscience, saying, "Go, call thy husband." She says, "I have got no husband." No, quite true," He says, "you have no husband." . . . Oh, dear me," she says, "there is that question about worship; where is the place for it?" "Poor thing!" He says, "My Father is seeking worshippers —  who shall worship Him in spirit and in truth; He has sent His own Son into the world to look for such " — Christ speaking the thoughts of God and doing His works. She answers Him again. Well," she says, "if you bring your knowledge forward in this way, I know something; when Messiah cometh, He will tell us all things." Jesus said, "I that speak to thee am He." She goes off just in the line of His thoughts. She says, "I have found You out; You have no heart to condemn me: I will serve your turn." So she fetched out the poor Samaritan sinners. "Ah," they say, "your tidings brought us out; and we have found, not merely Messiah, but the Saviour of the world." The Lord takes up that; when the disciples come back, He says, "Do you not see that the fields are white already to harvest? " His work was to accomplish what was in the mind of the Father to gather out those who should worship Him, not at Jerusalem or Samaria, but in spirit and in truth.

If you look through this Gospel of John, you will find in every scene something that gives you knowledge of Abba.

There is a wonderful difference in the feelings of the human mind. I might say, "I know the Lord Jesus and I would go anywhere to meet Him; I would go into the light, though it is very strong." A very different thing to say, "I know the Lord Jesus, and in whatever form He has presented the Father to me, there is nothing to terrify me in the thought of going into His presence." When I see Christ on the tree, I see Him as God's Sin-offering — God's Lamb. Am I afraid to meet God, who sent His Son to bear my sins on the tree? If that is God, I am prepared to meet Him. I do not want to send forward a messenger: He has sent a messenger to me. "I have sent My Son to bear your sins on the cross." I shall not think about the light, however bright that light may be; I shall only think about the God who receives any one who comes through Christ, though they may have dipped their hands in His blood.

Whoever thought of such a thing as the Father seeking those who should worship Him in spirit and in truth? He wanted people to share in the admiration that ever dwells in the heart of the Son about Himself. The Son is perfectly delighted with the Father. All presented in the Son showed the Father's desire to have those who could enjoy Him in their measure. If you have received eternal life, has it never struck you what a blessed person is revealed in the Lord Jesus Christ? He has a Father whose heart is wholly set upon Him. I have "fellowship with the Father and with His Son Jesus Christ," — fellowship with them, not merely with things belonging to them. I can say, "The throne cannot be shaken." I bless God that there is that throne; but having all things in heaven is not like having the Person. I can think of the Father's thoughts about Christ: when I think of Christ standing before the throne, I can rejoice in everything in heaven.

It is an important thing to read the Father in the Son, to read Him in all the ways common to both; in His subjection as a Servant, in the words He spoke and the works He wrought, so that Abba will be no stranger to you. "The words that I speak unto you, I speak not of myself: but the Father that dwelleth in me, He doeth the works." There is the truth and the life"; just see how He makes it good for the believer. If you believe, you have got Abba's love perfectly declared in Christ's words, works and sufferings.

"And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth." Who is the truth? Christ. What is my connection with Him? The Spirit of truth dwells in me. He is a Guardian. Christ is our Paraclete up there; the Holy Ghost is our Paraclete down here. When Christ went away, He sent another Paraclete. I have One up there, and One down here. He says, "I have charged myself with all the people of God: if any man sin, he shall not lose the blessing; I am yet there to renew his communion with the Father." Here He sends the Paraclete, who charges Himself with the care of the people down here. It is not a Comforter merely; but like a man who takes charge of an orphan family, He takes the whole management of them. When the Holy Ghost charged Himself with these souls, He took the whole responsibility of them. He rebukes and corrects, as well as comforts. He does everything for them that Christ would do for them down here. We have a Guardian up there who advocates our cause, and we have a Guardian who charges Himself with all our concerns down here. Mark the sort of knowledge you and I ought to have about the truth, if the Spirit of truth is dwelling in us. "At that day ye shall know that I am in my Father, and ye in me, and I in you." We ought to know all about Him, as far as Scripture reveals Him up there, and all about His tomorrow, when He comes forth in glory. Let me ask you if you know all about Him? I am afraid, in that respect we are very much behind hand.

Then at last when the Lord speaks about the life: how beautiful! how unsearchable! how it makes one feel that the things of the Lord must be received by faith! "Because I live, ye shall live also." I say to myself, "Does Christ live?" "Yes, without question." "Do I live?" "Yes, because Christ lives." He does not leave me there only. Is He in the Father? He is. There is that unity between Him and the Father that comes from unity of being. Scripture tells me He is in the Father, and I am by grace in Him. The wise men of the world say I am a fool if I believe it.

I remember speaking, thirty years ago, of the truth in the Epistle to the Ephesians. Some one came up to me afterwards and said, "You must excuse me; but what you have been saying is contrary to common sense. I cannot be in two places at once." I replied, "You must settle that with the Lord. If He says so, I would rather deny my being down here than deny my being up there." Where is He? In the Father. Where am I? In Him. This is connected with the life. "And ye in me."

Then there is another thing. "And I am in you." There are two Scriptures I might refer to in connection with it, — Christ dwelling in my heart by faith, and the Holy Ghost dwelling in me to the end of time. If I am filled with the Spirit, I know Christ is in me, dwelling in my heart by faith. Look at it quietly; ask yourself. whether there ever was a Person who knew all about the Father, — who was so happy to stoop down and talk to such stupid things as you and me; so that, if you knew Christ, you knew the Father, for He is the very image — He declared Him. Abba will be as familiar to you as the Lord Jesus Christ down here. He says, "You have now Abba's love passing through Me down to where you are. Now that I am going up to God you will see His love coming down to you where your feet are walking here, if you only simply understand what I am as declaring the Father. You want to know what connection you have with the truth? I shall be up there, and the Spirit of truth will be in you, and directly He comes into you, He will cry, 'Abba, Father.' Then about the life, take Me as an expression of it. I shall be in the Father up there, and you in Me, and I in you." What could He say more?

As to my life, it is not the privilege I am thinking about, but the reality of you and me possessing life come down from the Father. This life which is Christ in us, is it governing our lives down here? Are we walking down here as He walked? To me it is unspeakable blessing.

G. V. W.

"My Groaning"

Extracts from the Bible Treasury

"My Groaning."

G. V. Wigram.

Bible Treasury vol. 1 p. 262.

"MY GROANING." (Ps. 38: 9.) — A groan to God, however deep the misery, however prostrate the spirit, however unconscious that we are heard, is always received above as the intercession of the Spirit, and answered according to the perfectness of God's purpose concerning us in Christ. Therefore the charge is, "They have not cried unto me with their heart, when they howled upon their beds." There is no consequence of sin which is beyond the reach of this groaning to God, nothing but the self-will which will not groan to Him at all. This is a blessed thought! Such is our intercourse with God in joy and in sorrow; and I doubt not that in us poor blessed creatures, the truest the most blessed, (what will shine most when all things shine before God) are these groans to Him; they cannot, indeed, be in their fulness but where the knowledge of the glory of blessing is. I can see them precede the greatest works and words of Jesus. The sense of the wilderness, taken into his heart, made but the streams which could refresh it, flow forth in the sympathy of the Spirit which it called forth; and now the Spirit is IN US.

"In the Wilderness, Alone with God."

G. V. Wigram.

Bible Treasury vol. 11 p. 32.

Dear Stoney,

"I do not know whether my heart apprehends things in England aright as to the work of the Lord; and I would desire to see His thoughts ere I speak or write about a work in which His hand is engaged and which is either His own work and then all-important, or else a mixed thing which is not indeed and in fact the very preparation for the Bright and Morning Star though it may link on with that which, or be that out of which, what is prepared for the Bright and Morning Star shall emerge. The great want of soul-trust in individuals is God and Christ. The want of clear understanding of expiation and of the new revelation of the character as brought out to light of God, (as the God and Father of the Lord Jesus Christ, the Lamb upon the throne) has pressed upon me not a little as seen in England; and I have feared a tendency to enlarge and to restore without due reference to souls being really in faith and spirit in His presence. I give you my thoughts as they rise afresh, though they have long been again before me.

In early days there was much of patience and a wall to jump over; this gave more character to both workman and those worked upon. The Lord grant that in the removal of barriers (many of them removed through infidelity and rationalism, etc.) we may not have fallen and may not fall into a superficial kind of work. The work has become so vast that one can only commend it to Him, but at the same time, and in proportion as it augments, one needs to keep oneself more and more apart with Him." G. V. W. to J. B. S. December, 1871.

The Two Adams.

1 Corinthians 15: 45-50.

G. V. Wigram.

Bible Treasury vol. 11 p. 265.

The thought on my heart is to speak a little as to the two Adams, as here brought before us.

There is a wonderful contrast presented in scripture between the two Adams — the Adam of the garden of Eden, and the last Adam, who is a life-giving Spirit.

The contrast between these two is not merely a matter for the mind of man to be interested in, or to occupy itself with. The fact of the two beings before us is the wonderful way of God in setting forth His own glory. It was just this; He took occasion of the failure, misconduct, and ruin of Adam and Eve in Eden, to bring forth the exceeding riches and the magnificence of His own character of truthfulness and large-hearted grace, both of which Satan had denied in speaking to Eve, when he told her that God did not mean what He said, that He was niggardly and narrow-minded and that He wished to keep from her something that would be of use to her and Adam — the knowledge of good and evil. God's answer to that came out when sin had been brought in, and the whole human family in our first parents had been utterly lost and ruined. God's truth, and the large-heartedness of His grace and mercy, came out, and He said, in the presence of Adam and Eve, to Satan, "The seed of the woman shall bruise the serpent's head."

Now, one of the things that strike me in these last days is, how little the minds generally of religious persons are really cleared entirely from the first Adam, and recognize everything in connection with the first Adam to be dead loss, and if they have got anything whatever, that they have it in the last Adam, the Lord Jesus Christ.

Let me briefly pass down the account given in the end of Romans 5: 12: "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." The thing that distinguished Adam was that sin entered into the world by him. Well, the heart might say, I grant you that, but that does not prove the complete ruin of the whole race. Does it not? Why death passed upon all men, for that sin have sinned. Death passed upon all upon the ground of their being descendants of the first man who had sinned. When they begat a son, he was begotten with their own likeness — and character; and in Genesis that character is strongly marked in the murder of Abel, for Cain withstood God, and would not, even in type, recognize the sacrifice as appointed by God.

Verse 15 speaks also of that one, "through the offence of one many be dead." In verse 16, again, sin and "the judgment was by one to condemnation." In verse 17, "By one man's offence death reigned by one." Verse 18, "By the offence of one judgment came upon all men to condemnation." Verse 19, "By one man's disobedience many were made sinners." When God gave the perfect description of what man ought to be — to love God with all his heart, and all his soul, and with all his mind — the effect was this, it caused the offence to abound. And on which of these verses can anybody build for any comfort? God has said, "Wrath is revealed from heaven against all ungodliness and unrighteousness of men;" not merely governmental wrath, but God in heaven judging righteous judgment. That is the picture God gives of the father and mother from whom the whole race descend, and everyone has a likeness to his father and mother. Where is there a single stone then for his foot to rest upon? Ah! but look at the other side, not only the contrast, striking as it is, but it is a contrast brought in, taking occasion by the very ruin, so that there is not one single thing in the Lord Jesus Christ, not one, of which I could say with intelligence, "I hope that will stand me in stead," without owning the entire ruin of all connected with the first Adam.

Everything is in ruin and under judgment, and God well understood what He had pledged Himself to, when He said, "the seed of the woman shall bruise the serpent's head." He well understood the condition to which our first parents were sunk. There was not a thing that met His mind in either of them, not a power they could work forth in any way for blessing to themselves. They were not only then and there in a predicament, but there was no power in them. Whatever was to be done, it was the seed of the woman alone could do it. The serpent had power, and unless God could find some one who could come in to put his foot on the head of that serpent, all were lost, lost, lost, for eternity; every single individual would have been lost. But God could do it, and God would do it, and speaks of Him who was His champion to put down every mark of evil Satan had brought into the nether heavens and nether earth, and to bring in a new heaven and a new earth, wherein dwelleth righteousness.

See what is said of this same Adam in this same series — Romans 5: 15: "If through the offence of one many be dead, much more the grace of God and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many." We have thus the antagonism of God in His love against the ruined state of the creature, and not a single thing but God and Christ — not one. It is all the gift of God through Christ. All that He finds in the sinner is death, and bondage, and corruption — nothing else whatever. He goes on again (verse 16), "The free gift is of many offences unto justification." What did He do as an answer to those offences? He brings justification. To whom does He bring it? To man, whose mouth is stopped, and who has not one word to say for himself. "They which receive abundance of grace, and of the gift of righteousness, shall reign in life by one Jesus Christ." Verse 18, "By the righteousness of one the free gift came upon all men unto justification of life:" Lastly, verse 21, "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."

Then, again, beloved friends, if I have got connected with the last Adam, I have in Him that which just tells me how God has taken occasion of my ruin individually to set forth His Almighty power, and the riches of His grace in Christ, and nothing else whatever. My eyes are brought then to Christ, and all I look at in myself is utter ruin; but there is a Saviour. I am never turning to myself, but I am turning to Him whom God has thrust in against the will of man — no one can deny it is against the will of man. Christ has set forth the virtues of His salvation, and when Satan found Him in the world to do that work, the hatred of man came out against Him, and man came to be a destroyer. I take these two persons, and one is here, the other there. Now on whom is my back turned, and to which is my face turned? Have I my back turned clean against Adam, and the whole family of which I was a member? There is nothing but ruin there, it is no use turning to it, it is ruin from first to last, and I will set my face Christward and Godward. I cannot look this way and that way at the same time.

It is good to know the contrast as to what I was when found by Christ. Mine was not a living soul when Christ picked it up; it was a living soul when made by God, not when Christ picked it up. As to the one to whom I look for blessing, which is it? Have you been thoroughly cleaned out of everything that grew on the stock of the Adam and Eve family?

Now let me call attention to the use God makes of the work of the Lord Jesus Christ. I think here again, beloved friends, if I may express it in simplicity of heart before you — I think there is great shortcoming in the present day in presenting God's thoughts to those whose consciences are in any measure awake, and a want in many who, I do not doubt, are the Lord's, of setting to their seal the work of the Lord towards poor sinners.

I would just like to remark as to the difference on the great day of atonement between the atonement and the Azazel, or scape-goat. The blood carried in was for God; it was proclaiming that to be the mercy-seat. Through the rent veil is the way the believer draws nigh, and when inside he finds on the throne the Lamb. The scape-goat had the sins confessed over him, and took the sins away to a land not inhabited. That is the part I want to look at in detail. First, as to clearing the ground on the question of sin, God is of purer eyes than to behold iniquity; and, if I am to have confidence in the thought of meeting Him, I must have known that which will enable me to meet Him who knows everything connected with my ruin.

In connection with sin, I think there are three things very important to separate the one from the other. What is sin in principle? What are sins as distinguished from sin? and what is guilt? These are the three things I want to call attention to before passing on. When sin is brought in in Eden, it is very simple indeed. God had given everything freely to Adam, to remain his as long as he marked his dependence upon God by not touching a certain tree. What came out with Eve was, she thought she could better herself, and she took the place of independence. Adam did it in a more solemn and deliberate way after. Self-willed independence was the secret of sin. God had pledged Himself to give Adam everything. But they preferred catering for themselves to being dependent on God. If I take self-willed independence as a definition of sin, do I not find in every one self-willed independence of God? Is it not born with us? Is not self-will what we see even in a babe? and as a child grows up, we hear, "I like" and "I don't like;" and as men get into the world, there is a seeking after their own. How many a one, terrified at God's word as to judgment to come, will lay to heart how he is to meet God, and toil and labour, entirely setting aside the work of Christ, and never taking any notice of it until he finds he cannot succeed that way! Three years I toiled and laboured after God awoke me, and I saw something of the beauty of Christ too, and never thought of asking God what His way was of dealing with sin. What came out? What did it all come to? That eighteen hundred and upwards of thirty years ago, God, without consulting me, without waiting for me to say whether I liked His way or disliked it, had given His Son from His bosom, and made a way for the sinner to draw near to God. Is there no conflict, no thoughts of our own that we superadded? Ah, to be sure there is. What are all these thoughts to accomplish a way of our own but just self-willed independence of our own human minds? Sins are will working out into action. When Cain was born, Eve said, I have gotten the man from the Lord, I have the child; but he was a murderer, not a Saviour. When he found that God had respect unto Abel's offering, and not to him, he set his heart to kill his brother.

What is the difference between that and guilt? Guilt is the state of one having set aside the laws of One who has power over him.

When would a creature have come to an end of the experience of the impossibility of God and the sinner meeting together? When their worm dieth not, and their fire is not quenched. How could I grasp the largeness of God's mind against sin — the creature — worm, if you please — turning His back on God, and saying, No, I will cater for myself, I will be independent? How could I measure what God's penalty would be — His hatred of that before the whole universe? Where are these three things met? God shows in Romans 6 that He had His thought's about the humiliation side — the experience of the Son of His love down here on earth. Mark these two verses. (3 and 17), "Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death?" "God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you." That is, God proposed the doctrine, set it forth, that the only hiding-place to be found, for any one belonging to the family of the first Adam, was in the last Adam, in the depth of His humiliation. To what extent does He go? These three words, "Crucified together with him, dead together with him, buried together with him," tell the extent of it. There is a refuge, and a safe one, for one who knows that he is ruined in himself, belonging to a ruined race, and having a ruined head to the family in Adam and Eve.

The three things which come in — I know who the Nazarene was and is, and I know that He was set forth evidently crucified, put to open shame by man, and in the hour when everything told to the grief and sorrow of His heart, God added an element the creature never could have added, and He cried, "My God, my God, why hast thou forsaken me?" Psalm 22 is wonderful in connection with that cry of the Lord, because, immediately after expressing a sense of forsakenness, He goes on to vindicate God for having done it. No creature has ever been forsaken for sin. He was forsaken when He took the cup from the hand of His Father, and was put to open shame before heaven and earth, hanging on the cross.

Was there any self-willed independence in Him? Never, never; He was the only one who could carry out the mind of His Father perfectly. Ah, I know the secret; my conscience understands it. If there were not a second man on earth that would say, He was put to open shame for me, I say I have it all to myself, and I bear the whole burden as the one whose self-willed independence brought it on. He bore the penalty, the judgment came on Him. Seeing this, a power is brought in on the soul which gives a death-blow to independency.

If you do so and so, I will do so and so. God is thought to be very hard. We cannot satisfy even our own minds — it is impossible. When the soul knows God made Him to be sin for us, and that He bore the penalty, what a simple thing to say, Is that the God I have been so self-willed against? Am I to go on longer in my own independency against the God who gave His Son from His bosom for me? Shall I go on so? Shall this principle not be hated and judged by me? I see the love of God in having put His Son to shame — the One in whom the penalty was borne; then I loathe this self-will, I learn to watch against it, in anywise, and watch against attributing any blessing whatever save to Him that hung upon the cross.

What had I to do with His hanging there? Nothing but my sins: as to its virtues, nothing. Men may find the nails, the Romans may have found the spear, that may be man's part; but what is God's part in the cross? "He made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him."

When God looks at the Son of His love in connection with the sinner — the Son crucified to be a hiding-place for poor sinners — what are God's thoughts? Ah! I have revealed that; you are blessed in knowing how I could reveal it, to get honour to Myself and to My Son, the only One who could look sin in the face, and take the judgment — you a creature of yesterday! then it is the death-blow comes to self-will. I want to begin with God, I wish to begin with God. When we get to the blessed Lord in Psalm 40, it is not only that He in that way charged Himself with the sin that rested on the human race, and could do it, but He speaks of sins more in number than the hairs of His head.

How it will shine forth when the Lord, according to Zechariah, comes in, all their sins and iniquities gone, and Israel shall say, "This is our God, we have waited for him, and he will save us." The Lord claimed them all, and makes the hearts of Israel willing to abase themselves before God.

If I have no good thing to give Him, I will give Him my bad things; my sins, my self-will, my guilt, I will give to God and to Christ. I have got a heavy burden of ruin, and I will let the Lord be heartily welcome to it. You never get that till you get grace and mercy as the ground of your standing. I give all my self-will to Christ. I have done nothing but sin; I will give all my sins to Him. Yes, He is the only one who has borne the judgment, He is the one who has borne it, and He is the one who is the joy of God's heart as the Saviour of lost ones.

Do you know Him as your Saviour? not only your Saviour from the wrath to come, and from Satan and the world, but from your own self? Many a one wants to have that driven home. What characterized the Lord when here? All that Satan could do, he could get nothing out of the Lord. When Christ was here, He was always master of Himself. The Lord undertakes to save us from ourselves. When He presents us to the Father, we shall be in glorious bodies, delivered from humiliation, made like unto His own body in glory. Then we shall be perfectly delivered from everything not of Him. Can you say to God, I am a poor, simple, foolish thing, but I see that thou hast said, and written it down, that I am crucified together with Christ? Thou lookest on me, having faith in the love that gave Thy Son; thou lookest on me as crucified together with Him who was put to open shame.

A second thing comes out — dead together with Him. He gave His life a ransom for us, and the eternal life with which He quickens us is the eternal life which He had before the world was. There can be no mistake as to what that quickening is. Dead, buried; ah, do all believers know what it is to reckon themselves buried together with Christ? When I think of the grace of Christ, I say there was the end of myself. God put me away on the cross.

Now as to the power of this practically: if you have got any gospel at all, what is your gospel? Is, it the gospel of eternal life? If so, I expect you to be doers, not hearers only. You cannot have life, and not be a doer. God has met everything against me in Christ. What is the grand mark of that given to us here? "Reckon yourselves to be dead indeed unto sin, but alive unto God." Do you reckon yourselves to be dead? Do you know what it is to be in communion with God? That He is a living person, whose glory we can have no idea about? The Lord Jesus Christ is the image of the invisible God; and do you and I know what it is to say of everything connected with the first Adam, Thou sayest of me that I am crucified together with Christ, dead together, buried together with Him? If thou sayest that I can reckon myself to be dead indeed unto sin, and alive unto God, I believe. Yes, you say; but do not you see that I do not feel it? He never said that you would feel it? Abraham was given certain promises, and God took special care to let everything in nature get the sentence of God against it. You see how faith versus feeling was tried in Abraham. "A father of many nations have I made thee." I can quite suppose the people around him saying, Where are these nations? You have no child even, only Ishmael, who was not born in the house. Where are all these nations What did Abraham say? Just leave all alone. God has committed Himself by promise, and He is able to perform — leave it all alone.

He took the truth of God just as the thing in which he could rest, and would rest, and did rest. I do wish to press that side of the gospel. The heart having found in the humiliation of Christ that which enables it to look ruin in the face, and say, I am not afraid to see the place Adam got into, not afraid of the flesh or of the world. Why? Because there is a Saviour. "Know ye not that as many as were baptized into Jesus Christ, were baptized into his death." We are crucified together with Him; dead together with Him; buried together with Him. There is where the saint gets rest. God said it, God has written it. We have learnt just a little of the blessedness of the humiliation of Christ, if we have faith; but God only knows the fulness of it, and He will give us perfect blessing in His own time. G. V. W.

Three Letters of the late G. V. W.

G. V. Wigram.

Bible Treasury vol. 15 p. 173.

1

My dear —,

We naturally look for fruit such as we can present, as it were, on our table before the Lord; but He seeks rather that which can be in His presence on high, and a testimony that will abide through eternity (2 Cor. 2: 14-16). Doubtless, it is sweet to see fruits gathered, and, like grapes of Eshcol, fit, when fresh, for man's refreshment; and good when dried: good in either case to show the goodness of God in the fruits of the culture of a good land. But besides this, He is pleased to use His word as the savour of death unto death, and to vindicate His own grace in the bad use man makes of it. The seed of the sower was used to detect world, flesh, and devil, as well as to bring forth fruit for God and to man's blessing (Matt. 13). The general feeling of Christians who have been in the East Indies is that the new use made of the natives for free labour was part of a providential acting of God's hand, not unlike that of political persecution, in Italy driving bigoted Romanists into Protestant countries. In both cases, those who would not listen by reason of the prejudices at home find themselves outside of the range of the power of these prejudices, and in many cases where, themselves broken, they find loving Christians to sympathise with them and to present the gospel to them. It is this which I think makes the little work among the natives round you have its chief interest: and you and I know that the Cretans being always liars, evil beasts, slow bellies, did not lead Paul to despair but to use means rather to rouse the grace and to repress the flesh in any of them. We do not remember sufficiently the effect upon ourselves of Christian education from infancy. I have oft said this, when I have seen the faults and falls of converted Jews, and converted Roman Catholics. Of course a lie is a lie everywhere. God cannot lie. The Adversary was a liar from the beginning. I cannot say a word for lying. But I conceive that to the Divine mind a lie from a child, from youth brought up to dread and abhor a lie, upon Christian moral grounds, would after its conversion, be quite a different sort of sin from a lie of a converted Jew who had been brought up to believe that father Abraham had taught that "a lie was the statement of an untruth, for private, gain, to a son of Abraham" — (consequently no untruth to a Gentile, one of the Goyim, was a lie); or the Romanist who was taught from childhood that the end sanction the means. Morality is destroyed by such an education.

May the Lord Jesus, who turned round and looked upon Peter, ere he went out and wept bitterly, turn and look upon — just such a look as He looked upon Peter, and give you joy in seeing his soul restored. Poor things are we and hard is it to believe of ourselves that there is no sin named in scripture the seed of which is not in our own flesh and ready to blossom and bud, if we walk in the flesh. You, or I, might go and commit Lot's sin, or David's, or Jonah's, or Peter's, — christians though we be; and we, I, shall do worse unless God keep me and make me crucify the flesh, with its affections and lusts, right on to the end. The having been kept 35 years in the way is nought unless keeping goes on to the end. More than this, the more kept the worse the fall — if a fall comes. Zeal against sin and tender yearning over the sinner become us; indignation and firm dealing with the sin, but every effort to rescue the fallen one. . . Brethren are making a small collection in London. May the Lord put it into their hearts to give according to their ability — not to me, nor to yourselves for others, but to the Lord, so that there may be fruit of the seed sown to His praise. Hoping to write by next post,

I am, most affectionately, G. V. W.

2.

My dear brother in the Lord,

I was speaking, lately, on "Saul (who also is called Paul)" Acts 13: 9. The word Saul, Cruden says, is the same as Sheol "the grave," — one of the things which ever asking is never satisfied. I admit that "to ask" is the meaning of the root; but then the participle is passive and not active; and so, if the eo active participle may characterize the grave, because it ever is "asking" and never is satisfied, the au is passive and can only characterize what is catechized. This, if the name be significant, is the meaning of "catechized." I think it admirably fitted to a ruined creature. The Creator's claims exist over, and may be pressed upon, him; but he has no answer to give either as to righteousness, or temperance, or judgment to come: nor, even if catechized by God, as was Job (see the latter chapters) can he give any answer. A creature slipped from its allegiance to its Creator, has no answer to give to Him, or to itself, or to Satan, or the world. The word Paul means "that which is made" created in Christ Jesus unto good works which God prepared before the world was, that we should walk in them, now if "that which is catechized" brings the one catechized into notice, so "that which is made" brings the maker (and not the vessel or person made, so much as the maker) into prominence. Who could take a child of wrath, indwelt by Satan, covered with the spots of the world, and make him fit for God and eternity and heaven? Christ, and Christ alone. Gritty bad clay — fit for nothing in itself; claimed by Satan and driven along the course of this world, Christ the last Adam, life-giving Spirit, could give incorruptible life to such an one as Saul the blasphemer; could set his seal upon the life so given and communicate power to it. He could, having made it to be not of the world as He is not of the world, having washed it from its sins and guilt in His own blood and made kings and priests to God, He could keep the vessel for Himself and use it, as in His own hand, all through its course down here — enabling it to say "to me to live is Christ and to die is gain;" "always bearing about in the body the dying of the Lord Jesus that the life of Jesus also may be made manifest in us;" "filling up that which remains behind of the sufferings of Christ," etc., etc. And He will not fail to present the vessel so saved and so preserved unto Himself in glory. The power of God in and by Christ was the freight for which the vessel made was prepared. And, in this view of it, how blessed is it to have been a brand plucked from the burning, if now made a light bearer in an evil and wicked world. How blessed to be weak, if it is that His strength may be made perfect in our weakness. The Lord Jesus Christ wants, as He sits in glory waiting till He take the kingdom, occasions in which to display His grace down here, and He finds occasions in all our weakness and by all our difficulties. Oft have I thought that God knew why He placed the Red Sea and the fields of sandy desert beyond it, and looked upon it from earth's creation until Israel's passage out of Egypt, as the occasion prepared before hand for His displays of His own glory in that coming time. Who planted, or who watered, or what man's thoughts were about the sycamore tree, God and Zaccheus' faith found in it the occasion of his seeing Jesus. Poor little man, faith's ladder had been planted and prepared for his heart probably long before he was born 'twas there — but when his heart kindled Jesus-ward, God's sycamore was there ready for him. So, in a different way the Red Sea, no road, no water, no pasturage — fields of sand, an ocean of it: Jordan, Philistines, Hivites, etc.; difficulties, impossibilities, had all been prepared before for God's occasions of showing Israel His love. 'Tis always so. 'Twas so with Abram, with Isaac, with Jacob, with David, and with them all. 'Twas so with Paul and John. And is it not so with us? What we call life here below is a system of difficulties, studiously put together, within and around us, calculated to bring us quickly to our wit's end, if we tried to show our competency, truly, but the rather prepared as the occasion for Christ to show His grace and loving care of, in, and toward us, as we pass along, through them all. He wants the occasion in which to show out that "I am with you;" and "It is I;" and shall we repine or be unwilling to have it so, as that the whole journey down here shall be a history of His triumphant love ever leading us about, and causing us to be, in all things, more than conquerors through Him that loved us? We are poor things indeed — had nothing of our own, but we are His and He is ours; and the heart that is now set upon us cares for us, and He will lead us on until His own presence shall be our hiding place. The Lord enable us more to lay hold of that handle of every thing which is the Lord's; and not of that which I, or man, or Satan can say, that is mine, not the Lord's. Stones are hot in the sun, but they often keep what is below them cool and moist. Not "our leanness, our leanness" should be our burden, as we pass along here below, but rather "what a Christ is He who has found and picked me up." I set my face to Him-ward and would strengthen my soul in Him. Body, soul, and spirit in me belong to Himself alone, and I would have them wholly His until He comes to take me to Himself. May I not say, and you too, say, "Amen and Amen" for ourselves to this. I do presume to think so and to count upon it before the Lord.

Most affectionately, Yours in Him, G. V. W.

3.

Dear brother in the Lord,

Evil as the days are, and ragged and dirty as the path is through which we are called to pass, — a path where false profession has made sloughs and mires, and wherein the high way is broken down, — yet there is a bright bit at the end upon the earth, even that terminus wherein shall be heard, ere the Spirit leaves the earth, ere the Bride has gone on high, those blessed precious words, "The Spirit and the Bride say, Come." Professors may not know where the Spirit is now; and many may be saying "and where is the church, that assembly which was set up at Pentecost?" But faith can look on high, faith can see, read and know the living thoughts of the risen and ascended Lord, and faith knows how His heart and mind have the assembly, the Bride in them and carry her there; and faith, too, feels and owns the claims which is upon oneself to live and walk here as part of this same Bride which shall be adorned and meet for her Lord; — a glorious church, without spot, or wrinkle, or any such thing, in yet a little while. I want the reality of that, His present love to be more tasted, more enjoyed, more practically lived upon by myself and by those He loves who are here below. And surely — now is the time for this. Rebecca on her camel's back, as Rebecca leaving her kindred, and Rebecca journeying through the strange journey, needed to stay herself upon her good fortune and to feed herself with her high calling — when she came to Sarah's tent hope was in measure changed to sight.

And it is not an unreasonable thing, either, to urge this. He who is on high is as much set now on giving forth to us, hourly and daily, as He was set once, in time past, on getting to the cross, where He made an end of our guilt, having borne there the judgment due to us; or, as He will be in the time to come, when He will bid us rise up hence and come away with Him. His face, now unveiled, He shows to us on high; His faithful love He proves now to us down here; and He lets us know too, that to His heart and mind that coming is no secondary thing of little importance. If once He cried, "I have a baptism to be baptized with and how am I straitened till it be accomplished," so now He says, "Surely I come quickly." One great grief to Him when He was down here, was that none of His own shared with Him His thoughts, were prepared for His self-renunciation. Just so now, I judge that His joy is in those who do think of what is now dear to His own mind, what He is about to bring out to light when He comes to be admired in all those that believe.

I used to think that I had lively faith, communion and hope; but as I get older I find myself more like a babe faithfully watched over by a mother's eye, and seem to get more satisfied to see what His thoughts of today are about me and what His plans for the morrow. Less account made of my feelings, more of His. Less notice of my faith, more of the fact that He died in my stead. More consciousness of the worth of His presence in heaven as a fact, than of the feelings which the knowledge of it produces in me — more counting on the certainty of His coming back, in order to put the finishing stroke to what He has wrought than of the flutter of expectancy. Not that the work wrought in us by the Holy Ghost has sunk in value in my thoughts, but that I look more at the outgoings of that work in me. To me to live is Christ. The life that I live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me. Individual attachment of the soul to the person of the Lord seems of growing importance. He bare the wrath in our stead; He has confessed in heaven above, His love to us; He means to come and fetch us home. How can I say such things and not want to see Himself, His own very self? True, when He comes, the scene will be surpassingly grand and blessed — Himself, the Resurrection and the Life, coming out from God to turn the low estate of those who have trusted in Him, to an occasion in which to show forth the glories of His own divine person as the Resurrection and the Life. He will come and will call up out of the grave all that believed in Him — and then, standing on the cloud, will cause the life wherewith He will have quickened those that are alive and remain to His coming, to burst forth; and then, body and spirit shall be as instinct with His life as the souls of His people already are; and He will catch them away to be with Himself for ever in the Father's house. Most blessed as this, the doctrine of 1 Thess. 4 is — my soul seems to find its deeper more individual portion in 1 Thess. 1. I appreciate Him; and do so in the very presence of God: He loves me and I love Him, — and I wait for Him to come from heaven. The individuality is so blessedly seen on the one hand, and the contrast between this divinely wrought love to Himself and the poor world all around. It is, too, one's portion for today, just where we are now. . . .Grace, mercy, and peace be with you, beloved brother, and with those labouring with you in the Lord; and I shall gladly hear of you when time permits and you have opportunity.

Ever yours in Him, the returning Lord, G. V. W. 26/11/1866.

God's System of a Church.

G. V. Wigram.

Bible Treasury vol. 16 p. 199 etc.

The origin of most of the differences in opinion which exist among the saints is secret infidelity as to the sufficiency of the provision made by God for the instruction and guidance of His people in the Scriptures. To enumerate all the evil fruits springing from this unsanctified root were both difficult and unprofitable. For our present consideration let one suffice; and that one, full of the deepest interest to even nominal Protestants,* because as well the confessed subject of endless divisions among themselves, as the taunt and jeer of the Roman Catholic. Church system, who can define? Who can describe? Who can even count the number of the systems of churches in England alone, differing in every respect, except alas! their inconsistency with the instructions and patterns given us in Scripture. Yes, this is the real source of all the evil — self-confidence refusing to acknowledge its ignorance, and search the oracles of God on this topic; and therefore we have been given up to our foolish minds. For what matters the Protestant motto being "the Bible, the whole Bible, and nothing but the Bible," if, in direct opposition to this, it has been refused (practically at least) by all, in the modelling of the churches, to go for wisdom to the very copious instructions given on the subject in the same Bible?

*It is strange how the whole of Romanism, as a church system, is based upon truth; pure error is rarely found in her, but truth mis-stated and perverted. To borrow an illustration, each of her doctrines may be aptly compared to some adulterated compound "consisting of so ingenious a mixture of truth and falsehood, so entangled and intimately blended, that the falsehood is [in chemical phase] held in. solution." The wise man, emerging from her thraldom, is unable to reject the whole of any one of her statements on this subject; but proving all things, and holding fast that which is truth, he uses the Scripture "as the test, making visible the foreign substance and precipitating it to the bottom." See her views of Unity, Infallibility, Absolution, etc.

With the church's unity and importance so strongly portrayed is the Bible, never will the Protestant be able to meet the Romanist in argument without altogether denying these things; nor indeed until able to present a living picture of them in connection with himself. For the only real power in controversy is the simplicity of truth as drawn immediately from that bless�d book.

Yet this accusation (of a hardy refusal to bend to Scripture) is perhaps too strong, and it has only been erroneously assumed through ignorance of the written word, that the mind of God has not been expressed concerning church system, i.e. that no order or plan has been laid down by the great Head of the church, for the standing together of His saints, in any given place, whilst (from the day of their conversion) they are looking for, and hastening unto, the coming of the Lord Jesus. To meet this supposed ignorance, the present tract purposes to show chiefly from that part of the Book of truth, which is peculiarly the directory of the present dispensation (the Acts, Epistles and Apocalypse),

I. — That the divine wisdom has laid down a certain principle for the communion of the saints, whilst on the earth, viz.

The sovereignty of the Spirit in the mutual dependence of the members; and

II. — That this principle is found developed in practice, in a system appointed by God for the churches; the details of which system are most minutely revealed as to the mode, —

1st. — Of edification,

2ndly. — Of government, and

3rdly. — Of discipline.

For He who knew what was in man left nothing to be dependent upon the petty accidents of time, but detailed in the word, a plan for the collocation of His saints, and that plan so obviously founded upon one great and important principle, as thus to contain within itself a check to all the minutiae of its several parts; no other changes of details, save that revealed, being possible, without a direct violation of the said principle.

SECT. I — If it be asked, on what general principle the communion of saints is enjoined? the answer is obvious, — "On a supposed participation of the Spirit." Such, at least, was the argument of the apostle Peter before the church at Jerusalem: having freely yielded himself in communion to some who, as Gentiles, were deemed unworthy of such high privileges, and being called to account by the apostles and elders of the church, he exculpated himself by showing how those, to whom he had gone, had (though Gentiles) received the Spirit, and, therefore, this being the sole prerequisite to communion), had as good right to it as themselves, the Jews.

Acts 9: 17. — "Forasmuch then as God gave them the like gift (i.e. the Spirit), as He did unto us who believed on the Lord Jesus Christ, what was I that I could withstand God?"*

*Which may stand thus,

First the universal principle — All who have the Spirit have a right to communion.

Secondly, the particular case — These have the Spirit.

Thirdly, the result — They have right to communion.

Would to God that this, which is nothing else than unity in the Spirit, had been remembered! many a rent, many a schism, would it have saved the body of Jesus; but men have sought out many inventions. Look at the churches of Rome and Greece — what is their principle of communion, yea, the very essence of their existence? unity indeed, but unity in error; on the assumption that the church makes the Spirit, and not the spirit the church: in other words, that because their system has been called "The church" from the time of the apostles, therefore it must have the authority and power of the Spirit which was in the primitive church: instead of that, the body which has the authority and power of the Spirit which was in the primitive church alone deserves its name. The Reformed churches, Lutheran, Genevese and others — what their bond? Unity again, but unity in knowledge only: blessed indeed when the gift and consequence of the Spirit; but most evil when, as with them, "assent and consent" to any truth (beyond free pardon and salvation by faith in the Lamb) became the watchword of the citadel; for what is this but the appointing of a word which the weaklings of Christ are often, the strong ones of the adversary never, unable to pronounce?

The standing of the third great division, those called dissenters, is unity in difference; for the great strength, perhaps life, of their systems, rests, by confession of their wisest supporters, on the opposition their dissent produces. The church militant, in truth, is nothing but the manifestation, in this world, of the saving effects of the gospel; uncertain perhaps, by reason of the thick and deluding mists around. How wise and reasonable then, that the only term of admission to its privileges should be the apparently real manifestation of that Spirit, Who (present in whatever weakness) gives by His presence the power of fellowship.

Let us now investigate the peculiar development of this principle in its application to the assembled body. We shall find that the Holy Ghost's presence is made manifest in the assemblies of the faithful, not so much by dwelling in any individual, as among them all, so as to form a structure, the chief feature of which is mutual dependence, even as it is written (John 17: 22), "Neither pray I for these alone, but for them also which shall believe on me through their word; that they also may be one in us, that the world may believe that thou hast sent me." And again (Matt. 18: 20), "where two or three are gathered together unto my name, there am I in the midst of them."

The following proofs of this are offered from the word: —

I — (Rom. 12: 3-9.) "I say, through the grace given unto me, to every man that is among you, not to think (of himself) more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all the 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, whether prophecy, (let us prophesy) according to the proportion of faith; or ministry, (let us wait) on (our) ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth (let him do it) with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness."

II. — See what Paul says of this church (Rom. 15: 14).

III. — 1 Cor. 12: 4, etc. — see (1 Cor. 13) love as the apostle describes it, a church gift; i.e. one which could not be fully developed save in communion with others.

IV. — 1 Cor. 14: 1-5, and 23-25.

V. — Eph. 4: 1-16.

VI. — Eph. 5: 18.

VII — Col. 2: 19. (See also 1 Cor. 1: 4, 5; 2 Cor. 8: 7; Col. 3: 16; Heb. 3: 13, Heb. 10: 24, 25; 1 Peter 4: 10, 11).

Thus, when the Lord first put His saints together, we see how the principle of His system was the casting of them one on the other, by the Holy Ghost's presence, and free circulation, without restraint, through the whole body. This truth, and not justification (which touches the individual only), is the true "articulus stantis vel cadentis ecclesiae.''* For a church is not merely a congregation of faithful persons accidentally assembled together (ready like some heap of stones† for the labourer to pile one upon the other); but such an orderly arrangement of them, according to the mind of the great Master Builder, as to be in mutual dependence. In masonry but one way has yet been discovered, in which mutual dependence can be distributed to each part, namely, by the arch; so in things spiritual, one order has been developed by God Himself, and who shall find another?

*To call justification by this name is to be guilty of the fallacy of assuming that what is true of each of its component parts, is true of the whole.

† Or, to emp1oy a figure used in Eph. 2: 20, it is to form a whole. The lively stones are to be built up "a spiritual house," "Jesus Christ being the chief corner stone, in whom all the building, fitly framed together, groweth unto an holy temple in the Lord: in whom ye also are builded together for a habitation of God through the Spirit."

SECT. II. — Our next position is, that this same principle is found as the basis of the most minute details of a system, appointed by God for the church, in its mode

1st — of edification;

2ndly — of government;

3rdly — of discipline.

I. We have indeed but one account in Sacred Scripture of a church meeting under ordinary circumstances, which can be quoted in proof that the Spirit's presence among the members, the spring of mutual dependence, is the basis on which church edification should rest — yet it will be sufficient, because 1st., a very full account in itself; and, 2ndly, — this, its grand feature of peculiarity, springs not from anything accidentally present, but from that which is most essential in the structure of a church, viz. the Spirit; and it may therefore fairly be considered a property of all the churches.

See 1 Cor. 14: 22-33.

See also Eph. 4: 1-16. So perhaps 1 Thess. 5: 11, "Wherefore comfort yourselves together and edify one another, even as also ye do."

Thus is embodied, in practice, the mind of Jesus concerning the regulation of congregational meetings, and this is the only recognised mode of edification. Glorious privilege, indeed, for the Holy Ghost Himself to be the teacher in the congregation, speaking now by the mouth of one, now by the mouth of another, as seemeth good to Himself, and exercising among them the various powers Himself has bestowed! The works of the elders were the helps and governments (1 Cor. 12: 28); and, as sacred history testifies, were not as such for the edification of the assembly.

II. Again, in government, the same principle is found as the basis of judgment, even the Spirit's presence among the members, the spring of mutual dependence.

Correctly speaking, the government is an absolute monarchy, the Holy Ghost in the churches being sovereign.* The idea, therefore, common among many, that the principle is that of a democracy, is totally wrong; although, of course, as a number of those who (not being prepared by the Spirit, either for helps or governments) exercise no office in the congregation, far exceeds that of those so gifted; and as all are supposed to have the apprehension of the Spirit's mind (see 1 Cor. 5 and 1 Cor. 10: 15, "I speak as unto wise men, judge ye what I say," 1 John 4: 6, etc). the responsibility rests mainly with the many, even though God† inform their judgments through the few. The only officers, found in the churches, are elders and deacons; for the apostles were for the building, and not continued dwelling, in these congregations.‡ In each of these two offices, then, we shall find the same principle of mutual dependence preserved by the appointment of a plurality of the officers.

*The English translation hides much of the mind of God as to the Spirit's work in the present dispensation. During the first personal manifestation of Jesus, He walked at the head of His disciples as the Master, and Lord, on whom the responsibility of the Father's house rested. He was heir, teacher, their advocate their rebuker, their comforter. When leaving them, He said, I will not leave you "orphans," but "I will send you another Paraclete, even the Spirit of truth," Accordingly, we find the same offices of a faithful guardian attributed afterwards to the Spirit as a teacher, John 14: 26; a witness, 15: 20; advocate, Rom. 8: 88; and comforter, John 16: 7.

†Government is power manifesting itself in order. In a church all force is of the Holy Ghost, and the elders seem set in a well-ordered church, for the informing of the judgments of the many, through whom the Spirit acts.

‡To have seen the Lord also was perhaps so essentially necessary to the office of an apostle (Acts 1: 21, 22; Acts 22: 15; Acts 26: 18) as that none, without this, could be an apostle (1 Cor. 9: 1; 1 Cor. 15: 8). It may be well to add a few words on the office of Timothy and Titus. To a careful student of the text, nothing more need be said as to the assumption, "that these were bishops ordaining a lower order of ministers, presbyters;" because as will be shown, scripture makes no difference between the presbyter and the overseer or bishop. For the expressions, "left behind in Crete;" "be diligent to come to me to Nicopolis, for I have determined there to winter," used of Titus; and, "I besought thee to abide still at Ephesus, when I went to Macedonia;" "do thy diligence to come before winter" said of Timothy: both these had evidently been accompanying the apostle, and were thus probably in their works little else than his delegate.

1st, elders. This office, in some sort, is of very long standing. Ere the Israelites came out of Egypt, we read of their elders. Ex. 3: 16; Deut. 27: 1; they are mentioned up to the captivity, and again after it, Ezra. 10: 7. 8.

Throughout the Gospels they are mentioned as an ecclesiastical government, though a wicked one; as also occasionally in the Acts; and afterwards, as officers appointed by the Holy Ghost among the saints. (Acts 11: 30; Acts 14: 23; Acts 15: 2*, 4, 6, 22.)

*In the perusal of this chapter, we see how the apostles laid aside their apostolic power and authority, when meeting in the church; seemingly preferring the judgment of the Spirit in the collective body to the exercise of His authority in themselves.

See also Acts 16: 4; and Acts 21: 18; and 1 Tim. 4: 14; 1 Tim. 5:17. Compare 1 Thess. 5: 12, 13; Heb. 13: 7, 17, 18, 24; 1 Tim. 5: 17, 19; Titus 1: 5; James. 5: 14; 1 Peter 5: 1.

The word translated "overseer," Acts 20: 28, occurs moreover in Phil. 1: 1 in the plural number, and 1 Tim. 3: 2, where it evidently corresponds with the bishop, or overseer. (1 Tim. 3: 1.)

2ndly, Deacons. The first nomination of such individuals we find in Acts 6: 1-6. (See also Phil. 1: 1; 1 Tim. 3: 8-10.)

III. Again, in discipline, the basis is the very same; mutual dependence in the Spirit's presence among the members. (See Mat. 18: 17-20; 1 Cor. 5; 2 Cor. 2: 6-11.)

A panegyric on this, the Lord's plan, would be needless; yet we may draw near in admiration of the lovely effect, as to the power of service it is able to supply to the redeemed, whilst in their weakness, as set forth in Acts 4: 32, 33, 34.

How lovely also is the mutual subjection pointed out in Acts 15: 2, 22; 1 Cor. 11: 33; 1 Thess. 5: 11; Heb. 10: 24, 25; James 2: 1-9. 1 Peter 4: 8-11.

How strongly also is this equality set forth by the fact that such was the relative position of the members and officer-bearers in the church, as that the epistles are addressed not to the pastors but the whole body. Note this especially in the case of a controversy about carnal things (1 Cor. 6: 1-8). See also the marked pre-eminence of the body to any one or two (Acts 15: 1-4; 1 Cor. 16: 3; 2 Cor. 8: 18, 19, 23; Philemon 2-25).

The wisdom of this arrangement, as bearing upon the glory of God, is manifest; the power and splendour of the Spirit are not concentrated in one, but seen among many, each in himself like one out of many staves, weak, feeble; by himself unfit to contain any thing, associated with others and bound by the golden ring of eternal love, a vessel fit to bear the presence of God; thus it is still true, that no flesh can glory before Him. So also, in reference to the experience of the individual saints, will the same pre-eminence of wisdom be obvious, if we consider the object, concerning them, of a church . . . . . . A church then is the field ordained by the Lord for the Christian initiation into, and exercise in, the science and art of the spiritual warfare:* it is God's first class, for the bruising of self, and development of love. The gospel finds man buried in carnal selfishness and forgetfulness of God, and there meets his cry, "What must I do to be saved?" But as the great object of God is, to lead His saints from this, to the perfect likeness of Jesus, "in loving the Lord God with all the heart, and all the mind, and all the soul, and all the strength, and loving our neighbours as ourselves," that is, the total annihilation of self, by the restoration of the creature to its true place of dependence on its Creator — self (as unconnected with the glory of God and our fellows) is not recognised in the church. In our separate identity, the rudiments of God's character can be communicated. We may be required to learn and to enunciate the alphabet of the language of God, the religion of Jesus; but He teaches not and hears not His children their lessons beyond the first rudiments separately: the lesson is ordained for a class, and though each may have his own peculiar part in the repetition, the effect produced is of one whole.† No man ever understood the Epistles, none ever felt their power, and the force of their contents, without standing in a church. Without it, love and forbearance, the great Christian duties, are not (we may say, cannot be) displayed; for where this is not, men do not, and will not, save with very few exceptions, take up the infirmities and weakness of the feeble. And lastly, as a witness to the world, though preaching is profitable as the publication by word of the love of Jesus, a church is more profitable; because it is the publication in action of the beauty, and glory of that gospel lived out. The beams of the sun of righteousness are not only bright and beautiful in themselves, but they have overcome the accidental fogs and mists, which hide their glory from the earth, and have found, in the still waters of a church, a spot whence their splendour is reflected. True indeed, that every saint has some light and some heat from the love of Jesus, but most true also that the celestial caloric, like the natural, may be so widely disseminated as to give neither light nor warmth. In the kingdom of nature, as in that of the Spirit, every isolated existence contains caloric, the wood, the iron, the flint, etc.; yet, for light, and warmth, unless it be concentrated, what its value? what its use?

*Including, of course, an intimate acquaintance with the plague of our own hearts, and the power and subtlety of the world, the flesh, and the devil. Bitterly have some of us learnt these lessons — more bitterly far than God intended, because going to the war single-handed, we have at every point been borne to the ground, and when fallen had to rise unhelped, alone. Had we; instead of being knight-errants, stood in an associated band, as God commanded us, our experience would have been gained at less cost to ourselves, and oft-times less dishonour to our Captain. Two are better than one, for the one will lift up his fellow: for woe to him that is alone when he falleth; for who shall lift him up? Union is strength, for thereby our joys are increased, and our sorrows alleviated, by intercourse and love. We weep with those that weep, and rejoice with those that rejoice.

†The analogy is more perfect than may seem; for what are reading and writing but different applications of the same first principles? So in a church, which is God's school for the education of His children, the after lessons are only modifications of the great blessed and glorious rudiments. It is not intended then to deny experience, or its value, but only to assert, that to attempt to gain it without a church is to charge God foolishly with having enjoined that which we could do without. Doubtless the absence of this ordinance is the true cause of so much morbidness and unsoundness in the experience of the saints.

To say that all this was only binding in the then circumstances is little less than infidelity; for it is magnifying the changing and accidental trifles of time and country above the unchanging realities of the spiritual world. Our circumstances are in truth exactly what theirs were; in ourselves as feeble as were they; foes the very same in person and artifice; the object of the conflict the same; the same Spirit, the same Captain of Salvation, the same prize. If the order founded by divine wisdom included strength and mutual support (as it did), it is nothing but madness to have left it; for our only difference in circumstance from them is, that in the increase of the power of the flesh, the strength of the Spirit has been withdrawn, and the strength of Satan in subtlety and malice fearfully augmented.

Oh! that saints had grace to try God's own plan. The effort, though in feebleness, would be blessed — the very position would call out a sympathy of love, a subjection of self, and a harmony, which would be God's testimony of approval, and the church would again become as some conservatory filled with evergreens, and redolent with scent, laden with fruit, even in the midst of the winter of cold selfishness around. Its walls would again become lively stones, knit together by the cement of the Spirit of love; and again would a dwelling-place be found on the earth for the Holy Spirit of the blessed Jesus, in a family at peace and harmony as a witness of the love and holiness of the risen First-Begotten, and men should praise the Lord for the gift of Jesus, saying — (Ps. 133: 1, 2), "Behold how good and pleasant (it is) for brethren to dwell together in unity. (It is) like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, (even) life for evermore." G. V. W.