Table of Contents

"Hold that fast which thou hast."

The Last Days

Three Women

Seven Exhortations

"Abide in me"

The Appearing

At His Feet

The Blessed Hope

The Blessing of Jacob

The Breaches in the Wall

The Brokenhearted

The Call of God

Christian Experience

The Disciple Whom Jesus Loved

Emmaus

Epistles of Christ

The First Martyr

Fruit-bearing and Testimony

The Garden of the Lord

The Glories of the Mount

Grace and Glory

The Heavenly Calling

His Desire Is Towards Me

In His Steps

Jacob's Dream

The Lamb of God

Life and Godliness

The Lord Thy Keeper

The love that will not let me go

The Loveliness of Christ

The man that well-nigh slipped

Modernism

The New Command

The Old Prophet of Bethel

"One Thing"

Open Brethren,

The Outlook

The Pattern of the House

The Pattern of the House

The Pleasure of the Lord

An Open Letter On Present Exercises

The Rapture

The Facts Restated

The Single Eye

The Son of God

Suffering and Glory

The Hope

"Thou Remainest."

The Well of Bethlehem

Hamilton Smith - Articles and Booklets

Hamilton Smith

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"An Outline of Sound Words", 74 Granton Road, Edinburgh, EH5 3RD.

"Hold that fast which thou hast."

The Last Days

Three Women

Seven Exhortations

"Abide in me"

The Appearing

At His Feet

The Blessed Hope

The Blessing of Jacob

The Breaches in the Wall

The Brokenhearted

The Call of God

Christian Experience

The Disciple Whom Jesus Loved

Emmaus

Epistles of Christ

The First Martyr

Fruit-bearing and Testimony

The Garden of the Lord

The Glories of the Mount

Grace and Glory

The Heavenly Calling

His Desire Is Towards Me

In His Steps

Jacob's Dream

The Lamb of God

Life and Godliness

The Lord Thy Keeper

The love that will not let me go

The Loveliness of Christ

The man that well-nigh slipped

Modernism

The New Command

The Old Prophet of Bethel

"One Thing"

Open Brethren,

The Outlook

The Pattern of the House

The Pattern of the House

The Pleasure of the Lord

An Open Letter On Present Exercises

The Rapture

The Facts Restated

The Single Eye

The Son of God

Suffering and Glory

The Hope

"Thou Remainest."

The Well of Bethlehem

"Hold that fast which thou hast."

"Hold that fast which thou hast."

Hamilton Smith

Section 1 Hold That Fast Which Thou Hast

Section 2 The Word

Section 3 The Son

Section 4 The Father

Section 5 Jehovah

Publisher's Note

When "Hold That Fast Which Thou Hast" by Hamilton Smith was first published in the early 1930s, it was sub-titled "A brief consideration of present exercises, arising from recent statements as to the revelation and relationships of Divine Persons." These "recent statements" had reference to teachings given currency amongst the "London" party of the Exclusive Brethren. It was in June 1929, at a large gathering of brethren in Barnet, England that James Taylor Senior brought forward publicly the denial of the Eternal Sonship of Christ with the words "I do not know that there is such a term in Scripture as eternal sonship." In reply to S. J. B. Carter's remark, "I thought that in incarnation He took up in new conditions a relationship that had ever existed in eternity and that as the Son of God it was the relationship in a new condition," J. T. stated, "I think you are asserting too much in saying the relationship 'had ever existed'." Other developments soon followed, and C. A. Coates gave his name and lent his pen to this denial with his "Personal and Mediatorial Glory of the Son of God" and "Remarks on a pamphlet by A. J. Pollock entitled 'The Eternal Son'." In 1932 a corruption of the "Little Flock" hymn book appeared which expunged all mention of Christ as the "Eternal Son" and "Eternal Word." All remaining in this fellowship had to subscribe to these views, and it was thus constituted a sect to enforce error concerning the Person of Christ.

Hamilton Smith believed that error concerning the Person of Jesus, the Son of God, went beyond the bounds of sect and party, and so examined these statements in the light of Scripture. Since that time the "Taylor" brethren have been scattered far and wide, and the errors concerning the Person of Christ have also spread beyond the bounds of that party. This pamphlet is reprinted for those who may still have "present exercises" on these questions. Hamilton Smith's conclusion is still valid that individuals and meetings should firmly refuse to have fellowship with any who hold or teach error as to the Person of Christ.

"Hold That Fast Which Thou Hast" was originally published by the Central Bible Truth Depot. It has been re-typeset with only minor changes in punctuation and emphasis. Quotations have been carefully checked with the original sources. Those in italics, which the author is controverting, are mainly found in the "Remarks" by C. A. C. published by the Kingston Bible Trust. References have been added to the quotations in bold type in favour of the Scriptural views the writer is defending.

Hamilton Smith is best known for the books and pamphlets he wrote on various portions of Scripture, mainly of a devotional and expository nature. Some had a wide circulation in his lifetime, and many have since been reprinted. A list is appended for reference at the back of this volume. They are increasingly in demand, and some have been translated into French, German and Dutch. However, Mr. Smith could also "earnestly contend for the faith once delivered unto the saints" (Jude 3). He would have agreed with the words found in J. N. Darby's handwriting "I hold it vital to hold the Sonship before the worlds. It is the truth."

"Hold That Fast Which Thou Hast."

All will have to concede that, throughout the past centuries, the great body of intelligent Christians have tenaciously held that the eternal Sonship of Christ is a foundation and vital truth. It is true that from time to time individuals have arisen who have denied this great truth, as for instance the commentator Adam Clarke, in the early part of the last century. Also, amongst Brethren, individuals have, on a few occasions, ventured to deny the eternal Sonship of Christ; but these denials have hitherto been promptly disavowed by their brethren, and strong protest against this error has been raised by leaders such as the late J. N. Darby, J. G. Bellett, and C. H. Mackintosh.

Alas! today, Christians are compelled to face the fact that once again this ancient error has been revived, and that in a very pronounced form, amongst those who have always assumed to be well versed in the things of God.

Hitherto we have been instructed, and firmly believed that Scripture taught, that what came to light, through our Lord Jesus Christ becoming incarnate, was the full revelation of Divine Persons in their subsisting relationships — the Father being declared to be the Father from all eternity, and the Son to be the eternal Son, and the everlasting Word.

Now it is being taught that these Names, and the relationships they represent, can only be applied to Divine Persons since the Incarnation.

These views, apparently, have been discussed by a few individuals in a private way for some years past. It was, however, only in June 1929, in a large gathering of Brethren at Barnet, that they were publicly asserted.

On that occasion the statements made were confined to the Person of our Lord. It was asserted that the term "eternal Sonship" is not found in Scripture; that while the titles "Son" and "the Word" imply the Deity of Christ, yet we cannot give names to, or define relationships between Divine Persons, before Incarnation. Further, it was said that the passages in Scripture that speak of the Father sending the Son do not mean that the Son was sent before He became flesh, but that, having become flesh, He was sent as in Manhood; and that they refer to His actual entrance into service.

In correspondence that arose as to these assertions it was stated that, at Barnet, eternal Sonship was neither denied nor affirmed, but simply that Scripture says nothing about relationships between divine Persons before Incarnation; therefore that it becomes us to be silent where Scripture is silent.

Since then, the statements as to these holy matters have become much more definite. The eternal Sonship is no longer left as something we can neither affirm nor deny. It is now plainly denied, and arguments are used in the endeavour to prove that not only there is no such expression as "eternal Sonship" in Scripture, but that Sonship could not exist before Incarnation. Furthermore in the same way, it is denied that the Word is the everlasting Word.

Moreover, these denials are not even confined to the Person of the Son. It is now boldly stated that the Father was not the Father before the Incarnation. It is said, to quote the exact words, "We know Him now as the Father, but it would be misleading for us to say that He was always the Father;" again, it is said, "It is quite beside the mark to say that 'the Father was the Father before the Lord Jesus was born into the world.'"

A similar line of argument is used in attempting to prove that Jehovah was not Jehovah before the revelation of the Name of Jehovah in Exodus 6. It is said that "'Christ' and 'Christ Jesus' are used in speaking of Him in the past eternity, but we all know that He was not actually the Anointed Man then." Then this writer applies this argument to Jehovah, for he goes on to say, "We see a similar use of a Divine Name in the Old Testament. The Name Jehovah was not made known until Exodus 6, but Moses, as knowing that Name, continually uses it throughout the book of Genesis in relating circumstances which took place long before God was known by that Name." Here the argument is that as the title "Christ" is used in speaking of Christ in days when actually He was not yet the Christ, so the Name Jehovah is used in speaking of God in days when He was not yet actually Jehovah. In a word this writer suggests that Jehovah was not Jehovah before He was revealed as such.

Thus, while the Deity, and distinction of Divine Persons in eternity, as well as in time, are maintained, it is nevertheless asserted that the Names, the Father, the Son, and the Word, with the relationships that they imply, are only true of Divine Persons after Incarnation.

It seems impossible to avoid the solemn conclusion that it is asserted,

First, that The Father was not the Father before Incarnation.

Second, that The Son was not the Son before Incarnation.

Third, that The Word was not The Word before Incarnation.

Fourth, that Jehovah was not Jehovah before the revelation of His Name as Jehovah to Moses.

This then is the extreme way in which this old error has been revived. One of the most serious aspects of this revival is the solemn fact that it is no longer confined to a few individuals; it is adopted by a considerable body of Christians. A whole community of Christians have committed themselves to ideas that the godly of all ages have hitherto refused as being serious error concerning the Person of Christ.

In any community of Christians individuals may arise teaching perverse things, or who act in an independent way. But these teachings and actions raise protest, and are neither endorsed nor followed by those with whom they are professedly in fellowship.

How different, alas! is the case in this recent revival of error. It cannot be pleaded that these errors are simply the views of one or two individuals, which those with whom they are in fellowship refuse. On the contrary, among the Christians where these views are held there has been a carefully organised effort by means of a subsidized press to promulgate and defend these views. Further, by means of a revised hymn book, altered to exclude the thought of the eternal Sonship, or the everlasting Word, this particular community of Christians has been compelled to give public and collective sanction to these errors. These efforts have been so far successful that the leaders feel safe in boldly asserting that this teaching has now been propounded long enough for all to see it, and therefore to refuse it can no longer be treated as a sin of ignorance, and those who refuse it should now be regarded as transgressors.

By such means these views are forced upon a whole body of Christians, each one of whom is faced with the alternative of professing to accept these views, or else being treated as a transgressor.

Apparently to these views all must subscribe, who would remain in this fellowship. By the adoption and enforcement of these views those within this fellowship have plainly constituted themselves a sect, and that of the worst kind; for they are not a sect to maintain a truth, or even to oppose an error, but a sect to enforce error touching the Person of Christ.

It is obvious that no community of Christians can lay claim to the exclusive possession of any truth, and least of all truths that touch the Person of our Lord. Thus the questions at issue go far beyond the bounds of sects and parties. Anything touching the holy Person of Jesus, the Son of God, directly affects every one that loves Him.

It behoves us then to examine these statements, and refuse all that is contrary to sound doctrine; above all to turn to Scripture desiring that our souls may be confirmed in "those things which are most surely believed among us." May we then, in a spirit of dependence examine these views in the light of Scripture.

THE WORD

The Gospel of John opens with the sentence, "In the beginning was the Word." No Christian would question that this profound statement sets forth the eternal existence of the Divine Person who is called the Word. Some, however, are now saying it is incorrect to speak of the "everlasting Word." They affirm that neither the expression, nor the idea it conveys, is found in Scripture. It is asserted that the statement, "In the beginning was the Word," does not mean that in the beginning He was the Word; for, they say, it is only in Incarnation that Christ actually became the Word, and therefore this statement is limited to mean that the One who became the Word, and was known as such in time, existed in the beginning.

In the endeavour to substantiate these statements three main arguments are being used.

First, it is being taught that the title "the Word is an appellation under which the disciples spoke of the Lord. It was how they apprehended Him." No evidence is adduced to support this assertion. We have incidents recorded in Scripture in which the disciples spoke of the Lord amongst themselves as "the Teacher," as "the Lord," and as "the Lord Jesus," but we can find no recorded case in which they referred to Him as "the Word." Moreover, the Lord, Himself, tells us how His disciples spoke of Him, for He says, "Ye call Me the Teacher, and the Lord" (John 13: 13, N. Tr.); but He never said, "Ye call Me the Word."

This strange assertion seems derogatory to the One who inspired the Apostle John to write one of the most sublime passages in the Bible, as it would suggest that the Holy Spirit was dependent, for the title He uses, upon man's apprehension of Christ, rather than God's revelation of Christ.

We may be sure that if John uses this appellation it is not because the saints in the early ages used it, or even apprehended its deep meaning, but because he was inspired to use the only title that suited the great truths of the opening verses of the Gospel. We may be equally certain that if the disciples of the early days ever used this appellation it was because this title was already used by the inspired writers of Scripture.

Second, it is boldly stated that "it is to be noted that while the titles 'Son,' 'Jesus,' 'Christ,' 'Immanuel' are given to Him formally by God, 'the Word' is not." It is difficult to understand how those, who doubtless believe in the full verbal inspiration of Scripture, could make such a statement, seeing that the Spirit of God formally gives our Lord this title in the opening verses of the Gospel of John.

Third, in order to deny that the title "the Word" and "the Son" apply to our Lord Jesus before Incarnation, it is being said that "Divine Names and titles, when known, are used in Scripture to identify the Persons without necessarily meaning that they were so known in the conditions referred to." As an illustration of this statement it is said, "'Christ' and 'Christ Jesus' are used in speaking of Him in the past eternity, but we all know that He was not actually the Anointed Man then."

This argument, we submit, is only true in connection with titles that apply to Christ in Manhood; it becomes a wholly false argument when applied to titles used to designate Divine Persons in the Godhead. Surely it must be so; Divine Persons cannot change with the passing ages. We see in Scripture that there has been a progressive unfolding of Divine Persons, and different Names are revealed suited to each dispensation, but each Name by which a Divine Person is declared, must be a revelation of what ever has been, is, and ever will be true of the Person so revealed.

Accept this simple and obvious truth, and at once it becomes clear that the Word must be the everlasting Word. None can read the opening verses of the Gospel of John without seeing that it presents Christ in the personal glory of His Deity. As such He is entitled "the Word." As the Word He is the revealer of God — the Person in the Godhead who is in Himself the sum-total of the thoughts of God, as well as the One who, by His acts, and what He became, gives expression to those thoughts.

John instructs us that the Word is an eternal Person  -  "In the beginning was the Word": that He is a distinct Person — "the Word was with God:" that He is a Divine Person — "the Word was God:" lastly, that He was eternally a distinct Person — "the same was in the beginning with God."

Then, the glory of His Person being declared, we learn the two great ways in which God has been expressed through the Word. First, in Creation (verse 3); and second, in Incarnation (verse 14). Thus we read of the Word that, "All things were made by Him; and without Him was not anything made that was made." We may well ask, if the Word is the Divine Person through whom God is expressed, how could God have expressed Himself in Creation if the Word did not become the Word until after the Incarnation? Scripture, however, is very plain, the Word was there, for we read, "In the beginning was the Word."

Let us listen to the words of a Christian scholar: "It is not said that in the beginning He was, in the sense of then coming into being (egeneto), but He existed (en). Thus before all time the Word was. When the great truth of the Incarnation is noted in verse 14, it is said — not that the Word came into existence, but that He was made (egeneto) flesh — began so to be."*

{*Lectures Introductory to the Study of the Gospels, by W. Kelly, page 410. Available from the publisher.}

We are told "In the beginning was the Word." We never read "In the beginning He became the Word." We learn that there came a time when He became flesh: we never hear of a time when He became the Word. When all that has a beginning began, He was, — the everlasting Word.

THE SON

For the unfolding of the great truths concerning the eternal Son, and the relationships between the Son and the Father, we must turn to the Gospel and Epistles of John; the Epistle to the Colossians; and the Epistle to the Hebrews.

As we have seen, the Gospel of John opens by presenting the personal glory of the Lord as the Word. In verse 14 historical Christianity begins. Here we read, the Word became flesh. At once this leads to a further unfolding of the Personal glory of Christ, for the Apostle speaks of Christ as "the only begotten Son, which is in the bosom of the Father." The form of this sentence does not imply that the Son only commenced to be in the bosom of the Father in Incarnation, but rather that he does not cease to be there by reason of Incarnation. He ever was, and still is in the bosom of the Father. It is true He left the glory and has now gone back into glory as Man, but He never left the Father's bosom.

Here to transcribe the words of the late William Kelly, "It is no longer a question of nature, but of relationship; and hence it is not said simply the Word, but the Son, and the Son in the highest possible character, the only-begotten Son, distinguishing Him thus from any other who might, in a subordinate sense, be son of God. 'The only-begotten Son, which is in the bosom of the Father.' Observe: not which was, but 'which is.' He is viewed as retaining the same perfect intimacy with the Father, entirely unimpaired by local or any other circumstances He had entered. Nothing in the slightest degree detracted from His own personal glory, and from the infinitely near relationship which He had had with the Father from all eternity.... Under all changes, outwardly, he abode as from eternity the only-begotten Son in the bosom of the Father."*

{*Lectures Introductory to the Study of the Gospels, by W. Kelly, page 421. Available from the publisher.}

The personal glory of the Son with the Father, cannot be dependent upon a human genealogy, the virgin-birth, or His perfect youth. Hence these details, so precious and perfectly in place in the Gospel of Luke, would be entirely out of keeping with the great purpose of the Gospel of John.

His personal glory must indeed add lustre to the place He has taken, the path He has trodden, and the work He has accomplished. But nothing that He became, no earthly glory that He inherits, can add to, or detract from, His personal glory as Son. Being His personal glory it must of necessity be eternal. The glory of His Person must ever remain unchanged and unchangeable from eternity to eternity. If the exact words "the eternal Son" are not found in Scripture, the truth of Eternal Sonship shines out in every page, and underlies every truth, in the Gospel of John.

Passing to Colossians 1: 15-17, we have brought before us the proper glory of His Person as the Son before the world was. Very blessedly He is spoken of, in verse 13, as "the Son of His love" — the One of whom John speaks as "the only-begotten Son, which is in the bosom of the Father." This is the highest character of His personal glory from which all else flows. It is as being the Son of the Father's love that He is perfectly able to make known that love. In Person He is the Son and thus able to represent God; but He becomes Man in order that men may have the living representation of the invisible God. If, however, He becomes Man, of necessity He must have the place of pre-eminence — the firstborn of all creation; and the reason of this preeminence, we are told, is that He is the Creator. By Him  - the Son — all things were created. We do well to recall the words of the late J. N. Darby, who, writing of this passage, said, "The Son is here presented to us as Creator, not to the exclusion of the Father's power, nor of the operation of the Spirit. They are one, but it is the Son who is here set before us. In John 1 it is the Word who creates all things. Here, and in Hebrews i., it is under the name of Son, that He, who is also the Word, is revealed to us. He is the Word of God, the expression of His thought and of His power. It is by Him that God works and reveals Himself. He is also the Son of God; and, in particular, the Son of the Father. He reveals God, and he who has seen Him has seen the Father. Inasmuch as born in this world by the operation of God through the Holy Ghost, He is the Son of God. (Ps. 2: 7; Luke 1: 35.) But this is in time, when creation is already the scene of the manifestation of the ways and counsels of God. But the Son is also the name of the proper relationship of His glorious Person to the Father before the world was. It is in this character that He created all things." *

{*Synopsis of the Books of the Bible, by J. N. Darby, Vol. 5, page 15 in reprint of Morrish edition. Available from the publisher.}

In the opening verses of the Epistle to the Hebrews, the Spirit of God again brings before us the glory of the Person of the Son. God has spoken to us in the Person of His Son. Again we are told that the Son is the Person by whom God made the worlds, and He is the express image of His being. All the glory of God shines forth in Him. Moreover, from this passage we learn, according to Psalm 2, that as born in time Christ is declared to be the Son. If the first verse speaks of the relationship between the Son and the Father in eternity, the fifth verse tells us of the relationship between the Son and God in time — a position and relationship acquired by the miraculous birth. Though the Person is the same, and the title Son of God tells us, as surely as the title the Son of the Father, that He is a Divine Person; yet, as born into this world He is viewed as entering the relationship in a new way in Manhood, so that God can say, "I will be to Him a Father, and he shall be to Me a Son." The point in the verse is the relationship in which He is with God and not specifically His eternal relationship with the Father, for, as it has been pointed out, these words are also applied to Solomon (2 Sam. 7: 14; 1 Chr. 17: 13).

Again and again, Scripture brings before us the glory of this divine Person as the eternal Son. The Father has decreed "that all men should honour the Son even as they honour the Father." Alas! men take occasion by His becoming Man to belittle His glory as a Divine Person. Hence the pains the Spirit of God has taken to record in Sacred Writings the varied ways in which His personal glory as the Son is maintained.

If He comes into the creation we are reminded that He is the Son by whom all things are created.

If He is born of Mary, we are told that, "that holy thing" conceived by the power of God, was to be called "the Son of God."

If He becomes flesh and dwells among us full of grace and truth, at once we learn that He is the only-begotten Son which dwells in the bosom of the Father.

If He goes into death, we learn that, by the power of life in Him, He is declared to be the Son of God by resurrection from the dead.

If He ascends to glory as a Man, at once He is proclaimed to be the Son of God (Acts 9: 20).

If in that place of glory He serves His people as the Great High Priest, we are reminded that it is the Son who is consecrated a priest for evermore (Heb. 7: 28).

If He comes to judge as Son of Man, we are also reminded that he is the Son of the Father to whom all judgment is committed (John 5: 22).

Thus in these varied ways and seasons, eternity and time, Creation and Incarnation, resurrection and ascension, bear witness to the glory of the eternal Son.

THE FATHER

When this modern revival of an old heresy, that denies eternal Sonship, was first advanced at Barnet,

nothing was said that directly denied eternal Fatherhood. It was, however, at once felt that this would inevitably follow. Seeing that the terms "Father" and "Son" are co-relative it was recognised that if we cannot affirm Sonship before Incarnation, neither can we affirm Fatherhood. As we have seen this further denial has now been definitely asserted. "It is quite beside the mark," we are told, "to say that 'the Father was the Father before the Lord Jesus was born into the world '."

The Scriptures clearly show us that there has been a progressive unfolding of the names of God in the Old Testament. To Abraham He was declared as the Almighty; to Israel as Jehovah. With the opening of the Christian era we have the full revelation of God; hence baptism is to be to "the Name of the Father, and of the Son, and of the Holy Ghost." Further, in Millennial days God will be known as the Most High.

While, however, the revelation is progressive there can be no change, no advance, in the nature of, and the relations between, Divine Persons. In Exodus 33: 18, Moses longs for a full manifestation of God. He says, "I beseech Thee, show me Thy glory." In reply he is told that the goodness of the LORD should pass before him, and the name of the LORD would be proclaimed. But he is also told, "Thou shalt see My back parts: but My face shall not be seen." The face speaks of the full disclosure of a person. The time had not yet come for the Son to declare the Father, or for the Son to be sent. All that had hitherto been declared — the back parts — Moses is permitted to see and appreciate, but the "face" could not at that time be revealed. Nevertheless, the face was there. The Father was there but awaited the coming of the Son to be revealed. Can we admit the thought that Divine Persons are dependent upon Incarnation in order to enter upon the sweet and hallowed relationships of Father and Son! Incarnation can add nothing to Divine Persons as such, or to the relationships that exist between them. The relationships must be as eternal as the Persons.

Christians have hitherto believed, and taught, that the many Scriptures that speak of the Father giving, and sending, the Son, as well as those which speak of the Son coming from the Father, definitely imply that the Father was the Father, and the Son was the Son, before Incarnation, and outside this world. Now we are asked to believe that these Scriptures do not mean that "He was sent before He became Man, but sent as in Manhood." In support of this interpretation of these passages, John 17: 18 is quoted, "As Thou hast sent Me into the world, even so have I also sent them into the world." It is argued that this cannot mean that the disciples were sent from "another place literally," but as not being of or in the world morally, they were sent into it for testimony. Applying a similar interpretation to the passages that speak of the Son being sent, gets rid, so far, of the thought that there was a Father to send, or a Son to be sent, before Incarnation.

Is this, however, a just interpretation? Would a simple and sincere soul thus read Scripture? Have the godly, and instructed saints, throughout the ages, so interpreted these Scriptures? Is it not forcing a peculiar interpretation to make Scripture support a particular theory?

The late J. N. Darby gives the denial to such an interpretation. Writing on the verse, "The Father sent the Son to be the Saviour of the world," he says, "There was a living Person there who said He was sent. Nor was it merely when in this world, that He was sent for He says, 'I came forth from the Father, and came into the world; and again I leave the world and go to the Father'" John 16: 28).* In this passage the Lord definitely speaks of coming from a Person, and that Person the Father, and coming into a literal place — this world, which He again leaves to return to the Father. Thus the Lord's own words interpret for us the force of the passages which speak of His being "sent," and "coming" from the Father.

{*Notes and Comments on Scripture, from the note books of J. N. Darby, Vol. 2, page 281 in present reprint. Available from the publisher.}

John, in his Epistle, speaking of eternal life, tells us that the life that has been manifested in the Son down here is such a life as was "with the Father" — a life lived in eternity in the enjoyment of relationships between Divine Persons. The One who had lived this life throughout eternity "with the Father" was, for this very reason, the only one who could exhibit this life down here amongst men. Into this life we are brought — not indeed in the relationships of the eternal Son with the Father, but in the relationship of sons with the Father, the place and relationships in which Jesus was seen as Man down here. The statements of John imply, as a truth beyond question, that the Father was the Father, and the Son was the Son before Incarnation. Otherwise the words of John have neither force nor meaning.

To surrender this great truth is to let go the foundations of all truth. As J. N. D. has said, "The ground of the truth is that the Son had come forth from the Father and come into the world, and that He left the world and went to the Father. This was a declaration of incalculable importance .... It was laying the foundation of the whole of eternity; the full revelation of the Father and of the Son."*

{*The Collected Writings of J. N. Darby, edited by William Kelly, Vol. 33, page 273 in present reprint. Available from the publisher.}

Moreover, the denial that the Father was the Father, and that the Son was the Son before Incarnation, robs the soul of the immensity of the love that led the Son to come into the world. As Mr. Darby so truly observes, "This it is that makes the notion of sonship in Christ only when incarnate so destructive to the very elementary joy of the Church, and abhorrent to those who have communion by the Spirit in the truth."*

{*The Collected Writings of J. N. Darby, edited by William Kelly, Vol. 3, page 89 in present reprint. Available from the publisher.}

JEHOVAH

A brief reference to the false use that is being made of the Name Jehovah will suffice. As already stated, it is being said that "The Name Jehovah was not made known until Exodus 6, but Moses, us knowing that Name, continually uses it throughout the book of Genesis in relating circumstances which took place long before God was known by that Name."

A concordance will show that the Name Jehovah occurs one hundred and ninety-five times before Exodus 6: 3. Without question, in the majority of these cases, Moses uses the Name in reporting the circumstances that took place. But the writer of the above appears to have overlooked the fact that, on occasions, Moses reports not only circumstances, but the exact words used by God, by Angels, and by the Patriarchs and others, in which the Name Jehovah occurs.

God said to Abraham, "I am Jehovah who brought thee out of Ur," and again, "Is anything too hard for Jehovah?" (Gen. 15: 7; Gen. 18: 14). The Angel said to Hagar, "Jehovah hath heard thy affliction;" to Lot, "Jehovah will destroy this city" (Gen. 16: 11; Gen. 19: 13, 14). Abraham speaks of "Jehovah the God of heaven" (Gen. 24: 7, 40). Jacob says, "Surely Jehovah is in this place" (Gen. 28: 16, 21; Gen. 32: 9).

These and other passages clearly show that Exodus 6: 3, by no means implies that God was not Jehovah before that time; nor even that He was not known to be Jehovah; but, rather, that He was not known in the character of that Name in relation to the Patriarchs. To them He revealed Himself in the character of the all-preserving One  - the Almighty, before Whom they were to walk (Gen. 17: 1; Gen. 35: 11). So today Christians know that God is the Most High, and will be known in that character in a day to come; though in the meantime they are in relation with God as the Father.

One error leads to another. The attack on the truth of the Eternal Sonship has led to serious errors concerning the revelation of God, both as the Father and as Jehovah.

How truly the late C. H. Mackintosh wrote, "The Person of Christ is the living, divine centre round which the Holy Ghost carries on all His operations. Let slip the truth as to Him, and you are like a vessel broken from its moorings, and carried, without rudder or compass, over the wild watery waste, and in imminent danger of being dashed to fragments upon the rocks of Arianism, infidelity, or atheism. Question the eternal Sonship of Christ, question His Deity, question His unspotted humanity, and you have opened the floodgate for a desolating tide of deadly error to rush in. Let no one imagine, for a moment, that this is a mere matter to be discussed by learned theologians — a curious question — a recondite mystery — a point about which we may lawfully differ. No; it is a vital, fundamental truth, to be held in the power of the Holy Ghost, and maintained at the expense of all beside — yea, to be confessed under all circumstances, whatever may be the consequences."* Does it not look as if these warning words were almost prophetic of what is coming to pass in our days? Are not those who have revived, and as a company adopted, this old error, under the misnomer of "fresh light," in danger of drifting on to the rocks of modernism?

{*Notes on the Pentateuch, by C. H. Mackintosh, page 295 in present one-volume edition. Available from the publisher.}

The question forces itself upon the mind, How is it that from amongst those who have, in common with others, inherited such a rich ministry of truth, from faithful men of God, there can arise a company of people who can be so easily swayed by every wind of doctrine and led into such serious errors?

History, which so often repeats itself, may help to answer this question. Nearly one hundred years ago it came to light that the late B. W. Newton was holding and teaching deadly error as to the Person of Christ, in an Assembly of Christians at Plymouth. This error, however, was preceded, through a course of years, by a gradual departure at Plymouth from Scriptural principles, the record of which we have in the "Narrative of Facts" by the late J. N. Darby. In his account Mr. Darby speaks of the existence at that time of a system in which there was "The unsettling the souls of saints in everything precious and even vital."

He shows that under this system the gospel was neglected, and even slighted. He writes, "The gospel had been formally sent away from Ebrington Street [the Meeting Room, Plymouth], and teaching substituted for it .... It was said in so many words that they did not want the gospel — it was a bad sign to wish for it; they ought to be going on to more complete knowledge."

As to the teaching, Mr. Darby remarks it "was not exactly unorthodox teaching, but important truths dealt with in so rash and daring a manner, and the authority of the teacher leant upon for them, and his wildest notions put upon the level of certainty with justification by faith; so that were his authority once shaken there would be danger that no one would know what was certain. It would be scepticism as to everything. So have I seen it with Roman Catholics."

Again, he says, "The one undeviating object seemed to be to teach differently from what brethren had taught, no matter what, so that it set their teaching aside."

Again, as to stopping the Word of God being read in Meetings, Mr. Darby says, "Some read a chapter in the Bible sometimes. This was stopped as hindering the ministry. "

As to ministry, Mr. Darby says, It was not taught that "the Holy Ghost resides only in teachers," but it was "that the Holy Ghost wrought in the body by members, and that these members were the gifted teachers;" and though it was not a gift to pray or give out a hymn, "only gifted persons would take part in either."

Of such a system, Mr. Darby says, "The activity and zeal will be for the system. It will be to make proselytes, and establish them in what will keep them there, not to save souls or lead them on in Christ. There will generally be a good deal of acting against or depreciation of others who even hold the faith of Christ .... Paramount importance will be attached to the views which distinguish that institution, not to what saves or to what brings faith to the test by the revelation of Christ."

"Connected with this is the pressing much certain doctrines when it is safe, which form the bond of the institution, and denying them in the alleged meaning, or explaining them away, when they are pressed on them by those who detect the evil."

"Another mark is the extreme difficulty of fixing them to any definite statement, save as they have power to enforce it; and then it is bound on others; and there is the sternest rejection of all who do not bow."

It would seem almost impossible for anyone, who is conversant with what is taking place in our day, not to see that the same evil principles are at work, which were exposed by Mr. Darby nearly one hundred years ago. We know, alas! how it ended at Plymouth in an attack on the Person of Christ, finally leading to a division among the people of God. Alas! are not the same principles leading to the same end, for what are the statements that are being made as to the denial of eternal Sonship but an attack on the Person of Christ, whatever those who make these statements may profess? History repeats itself: "new light" is too often only "old error." There is nothing new under the sun.

Moreover, the evil at Plymouth, and its modern outbreak amongst a community of brethren, is only a repetition of the evil that first showed itself at Corinth, and that, through the ages, has wrought sorrow and division among the people of God. At root it is unjudged flesh, manifesting itself in the exaltation of man. This came out at Corinth in two ways: first, the Corinthian believers were exalting gifted servants of the Lord into a false position as leaders of parties: second, they were seeking to exalt themselves by attaching themselves, as followers, to well-known servants. In attempting to make Paul, and Apollos, and Cephas (names used as figures), the leaders of parties they fell into the evil of clericalism; in forming parties round gifted servants they fell into sectarianism; while those who said, "I am of Christ" fell into the grossest spiritual pretension; such were attempting to make Christ the Leader of a party, that used the Name of Christ to ignore the gifts that Christ had given. It was the assumption of superior spirituality that professed to be able to dispense with the ministry of others, while assuming to exclusively appropriate Christ to themselves.

In Acts 20: 29, 30, the Apostle traces the Corinthian evil a further stage. In Corinth he speaks of what existed in his day; at Ephesus he warns us of what would occur after his decease. In Corinth he shows that the evil commenced with the disciples; at Ephesus he warns us that the trouble will arise from the leaders. One evil leads to the other. The evil that commences with Christians forming parties round leaders, ends with the leaders teaching perverse things.

History has shown that again and again people have ranged themselves round favourite teachers, and the teachers, thus placed in a false position, have eventually taught false doctrine, and broken up the people of God. When appreciation of the ministry degenerates into adulation of the minister, the result is as disastrous for the leader as for the led.

Perhaps one of the most damaging results to souls, of exalting a leader into a false position, is that what the teacher puts forth, whether truth or error, is very largely accepted because he says it. So that where such conditions prevail the searching question arises, How much of the truth itself is really held in faith with God?

We are not to despise prophesyings, nor are we to receive everything that presents itself, even if professedly given by the Spirit, but to "prove all things," and "hold fast that which is good" (1 Thess. 5: 20, 21). If the truth ministered is proved by Scripture, and held in faith with God, we shall not waver in our convictions with every wind of doctrine. As J. N. D. has remarked, "One is not ever learning the truth of that which we have learnt with God." Again he has remarked, "If I do not believe the Word till it be sanctioned by someone else, I do not believe it at all; it is the sanction I believe." When, however, the teacher is exalted into a false position, and we accept what he says because he says it, without putting it to the test of the Word, we are in danger of being led into perversions of the truth, and losing the truth we once professed to hold.

How else can we explain the humiliating fact that a whole body of Christians can so lightly adopt new ideas that entirely contradict teaching that for long years they held to be vital truth. So truly is this the case that whereas at one time they excommunicated a brother for denying the truth of eternal Sonship, they would now treat him as a transgressor if he asserts that truth.

This revival of an old and serious error touching the Person of our Lord, is only another proof that, in common with all others, saints gathered to the Lord's Name have broken down in responsibility. It may be that one reason for the allowance of the present distress is to force upon us the conviction that all have failed to maintain the truths so graciously revived to us in the last century. The break down is our common shame. If there are still any that have not broken down collectively, then the ruin of Christendom is not yet complete. Is it not, however, manifest that all have failed, and that our only hope is to own our failure and thus take the place where God can meet us in His mercy?

Taking the lowly place shall we not find that the Word of God gives light as to the path of those who mourn over the failure, and desire to be faithful to God? Does not the story of the remnant, unfolded in Luke 1 and 2, afford us instruction? In these godly individuals we see the representatives of a remarkable movement of God, whereby numbers of His people had been delivered from captivity, and brought back to God's land. There they had once again set up the altar, rebuilt the House of God, and reared the walls of the city for the protection of the House. Alas! this movement, that commenced so brightly under the guidance of the Spirit, entirely failed in the hands of man. From the prophet Malachi we learn that by his day corruption, oppression and indifference, were found amongst those who had been so favoured by God's delivering grace. When the New Testament day opens, divisions such as the Pharisees and the Sadducees, are found in their midst. Yet in spite of all this failure there were still those who feared the Lord.

How, we may ask, did the godly act in the midst of the failure? Did they suggest that it would be better to abandon the position they had taken in God's land, and once again join the mass of God's people still in captivity? Did they seek to gather together all those who feared the Lord, in order to form a new and concrete fellowship of the godly? Did they remain where they were, simply accepting the low condition, and surrendering the principles, and promises of God?

They did none of these things. They did not return to their brethren in captivity: they did not seek to start any fresh movement: they did not acquiesce in the low condition, nor surrender the truth of God. How then did they act? Let us reply in the words of another who writes as follows: — "The few devoted ones of Luke 1 and 2, were evidently of the excellent of the earth, and there was everything in their environment to make their hearts grieve and mourn. But though acquainted with each other, they did not seem to detach themselves from the existing institution. It must have seemed to their spiritual minds, formed in affection for, and set upon the Lord's Christ, a very terrible thing to be face to face with so much insincerity and emptiness in the temple regime and the public services. But if it grieved them to the quick, it does not seem to have induced any cessation of the only institution for which they had divine warrant; Anna departed not from the Temple, but served with fastings and prayers night and day. She was separate in heart, and the eye of the Lord must have rested with Divine complacency upon her and her companions, even though they were sometimes in the crowd with others. There was nothing to boast of: they knew each other, even in the midst of the masses of Israel; for she spake of Him to all them that waited for the redemption of Jerusalem. Yet there is no mention of any separate meetings for themselves. That they met with each other, and perhaps often did so, seems obvious; and found mutual comfort in so doing. But otherwise they would realize the sorrow of the general condition of Jehovah's people; perhaps the fastings and the prayers are a token of this. And the fact that they waited for redemption is evidence that they knew how far the existing conditions were from God's purpose for them" (W. H. Westcott).

These suggestive thoughts clearly show that this godly remnant remained in God's land, clung to that which God had instituted, surrendered no Divine principle, walked according to the Word, mourned over prevailing conditions with prayer and fasting, spake often one to the other, served God, and waited for the coming of Christ.

Here, however, a word of caution may be necessary; for a hasty view of the history of this remnant might lead to the question, Have we then been wrong in separating from the religious sects and systems of Christendom? A little thought should show that the question arises from a mistaken view of the position of this remnant. Let us remember that the remnant were connected with that which had been instituted, and sanctioned by God. Whereas the great religious systems of our day were never instituted by God nor sanctioned by His Word.

As a result of a very definite movement of God in the last century, the truth of the Assembly was recovered for His people. In accord with this recovered truth we have, in obedience to the Word, left the systems of men, which in their constitution, and practice, are in so many ways a denial of the Assembly. Thus we find ourselves with those, who, in much failure and feebleness, seek to walk in the path marked out by God for His people in a day of ruin (2 Tim. 2); and who in this path seek to act in the light of the Assembly, according to the principles of God for the ordering of His house. We thus seek to walk in the light of the Assembly as constituted by God and according to the principles which have the sanction of His Word. Alas! like those of Malachi's day we have entirely broken down; but, like them, we are not connected with the break up of that which is essentially false, but rather with the breakdown of that which is in principle true.

Under these circumstances we see no indication by analogy of Scripture, by the leading of the Spirit, or by the general trend of exercise, that would indicate the formation of a fresh concrete fellowship. Our natural thoughts might hanker after such, in the hope of finding a company free from things that grieve the spirit, but any such attempt is, it is feared, fore-doomed to failure.

While, however, it would seem right to refrain from efforts to commence some fresh movement, is it not possible for individuals, and local meetings, to avoid both the dangers into which the children of Israel fell? On the one hand, the independency under which every man does that which is right in his own eyes (Judges 21: 25): on the other hand, the opposite extreme in which all is made to depend on a leader, who "may judge us, and go out before us, and fight our battles" (1 Samuel 8: 20). Seeking to avoid these two extremes, which in different ways set aside Christ as the Head of His Body, can we not seek to give Christ His place as the unfailing resource of His people? And so doing, will it not be the only right course for such individuals, and meetings, to firmly refuse to receive any who hold, or teach, error as to His Person; and further decline to extend fellowship to, or have association with individuals or meetings, that, after all entreaties have definitely committed themselves to independent ground? Would it not then be possible to pursue our way in dependence upon the Lord, without surrendering any truth or divine principle? Again to quote the apt words of another, who writes, "One thing stands out very clearly. We may not whittle down the height of the calling; we may not knowingly annul any part of the whole truth of Christ. The Levites were to carry the tabernacle through the wilderness, and not a peg nor a rope nor a single utensil was to be missing wherever they camped. We may not sacrifice one single principle of God's truth, nor ignore one of His ways. That we shall be conscious of our failure, our grievous failure, and shall be covered with shame and confusion of face — this goes without saying. But recovery is to God's standard in all its fulness. Solomon's golden shields were soon forfeited, and brass ones took their place in Rehoboam's day. But when Christ comes in, as recorded in Isaiah 60, and recovery is found, the standard is maintained, and we read, 'For brass I will bring gold.' God's standard can never be given up, though the coming of Christ Himself be the only way in which God's purpose will be absolutely realized." The same writer has said, in words which we may well take to heart, "Let each one very definitely refuse to countenance that defilement in his own environment which is inconsistent with the holiness of God, and look out for the company of any saint who likewise seeks grace to be free for God's will and pleasure; and their joint prayer and exercise and service may be one means God will use for saving others with fear, pulling them out of the fire; hating even the garment spotted by the flesh. Oh! let us not be of those who imagine that to come out from denominations and to repudiate a sectarian name is the same thing as being gathered to the Name of our Lord and being assured of His presence. The latter — His presence — can only be connected with the condition of being gathered to His Name; and that implies the self-judgment in the individual which leads to the removal of all defilement. Jehovah's presence might not be associated with defilement in the days of old: nor can the Lord's presence be enjoyed where defilement is allowed today" (W. H. Westcott).

The common exercises of brethren, in different groups, are undoubtedly drawing individuals together, for which we may be thankful, even though such exercises go no further at present than "They that feared the Lord spake often one to another." For the great coming together of all His people we must wait the day, so soon to come, when we shall see Him "face to face." Then, indeed, His people will see "eye to eye," and "together will they sing" (Isa. 52: 8).

In closing it may be timely to remind ourselves that, while we are told to "earnestly contend for the faith," we are warned against contending with our brethren. If we have to meet opponents let us beware of any bitterness of feeling towards individuals. Bad feelings towards a brother may well be checked, as one has said, by asking oneself, "How should I feel if I met this brother going in at the door of heaven?" The Spirit of Christ would lead each one to say, "I would like to think of individuals here, as I shall think of them there, without a trace of malice, with a love that appreciates all that is of Christ in each one, while refusing all that is of the flesh."

It may be that those who stand for the truth, and desire to walk in the old paths, will be treated with scorn, for it is still true that when "truth faileth .... he that departeth from evil maketh himself a prey" (Isa. 59: 15). Nevertheless, in the presence of hard speeches it is best to be silent, and bear them, casting all upon God, and praying even for those who make them.

May we have grace to judge the root of sectarianism so natural to every heart; to refuse the spirit of Laodicean self-complacency that boasts in spiritual riches; and beware of a mere Pharisaical separation that exalts self while treating others with contempt. Above all may it be our earnest desire so to walk, that we may have the Lord's approval, so that, in spite of having but a little strength, He may be able to say of us, "Thou... hast kept My word, and hast not denied My Name."

HAMILTON SMITH

The Last Days

The Last Days.

Hamilton Smith

(From An Outline of Sound Words, Vol. 4.)

2 Timothy 3.

The instruction of the third chapter of the Second Epistle to Timothy demands our careful study for therein we have on the one hand, warnings as to the solemn condition of Christendom in the last days, while, on the other hand, we are instructed as to our resources, so that the believer may live according to God in spite of the evil.

It is an immense mercy that we are not left to form our own judgment as to the condition of Christendom, nor to follow our own thoughts as to how we should walk in these last days. We have the mind of God, both as to the evil, and as to the path God would have us to tread in the presence of the evil. In the first nine verses of this chapter we have a solemn picture of the terrible condition of Christendom as seen by God at the close of the Church period. In verses 10 to 17, we have a clear unfolding of the mind of God for His people in these difficult times.

To understand the instruction of the chapter it is necessary to observe the connection with the chapters that precede and follow. In 2 Timothy 1 and 2 Timothy 2, we have the mind of the Lord for His people in the Apostle's day, when the corruption of the Christian profession had already commenced. In the second chapter the Apostle likens the House of God to a great house in which vessels to dishonour are found in association with vessels to honour. The Apostle instructs the individual believer how to act in the presence of this corruption. He presses three great truths; first, separation from iniquity and vessels to dishonour; secondly, following righteousness, faith, love, and peace, with those that call upon the Lord out of a pure heart; thirdly, to do so in a right spirit, marked by gentleness, patience and meekness. It is only as we individually answer to these instructions that we shall be able to understand and profit by the solemn truths of 2 Timothy 3. In this chapter the Apostle looks beyond the day in which he lived to the last days in which our lot is cast, to show the development of the evil which had already commenced in his day. Having set forth the development of the corruption of Christendom, and the resources of the godly in the midst of the corruption, in 2 Timothy 4, he encourages the servant of the Lord to continue his work for the Lord however evil the day.

1. THE EVIL OF THE LAST DAYS (Vv. 1 to 9).

The chapter naturally opens with a solemn picture of the evils of the last days, for, unless we see the true condition of Christendom, we shall hardly appreciate the instruction that God has given to enable the believer to rise above the evil.

In reading these verses we do well to remember that the terrible condition portrayed is not a description of Heathendom, nor of Judaism, but of Christendom. This condition is marked by four outstanding characteristics:-

First (Vv. 1-4); we are warned that in the last days the mass who compose the great Christian profession will be marked by uncontrolled selfishness, leading to every form of evil and self-indulgence. The solemn description commences with the statement that "men shall be lovers of their own selves." Hence they covet for self, boast in self are proud of themselves, and are impatient of every form of restraint upon self, human or divine. They indulge self according to their own evil lusts and are lovers of pleasure rather than lovers of God.

Secondly (v. 5); men will seek to cover the evil condition of the Christian profession with the cloak of sanctity. They will affect the form of piety. They will retain outward religious forms while living a life of selfish indulgence that plainly shows they know nothing of the spiritual power of a new life. From this great lifeless profession we are definitely told to "turn away."

Thirdly (Vv. 6, 7); the last days will be marked by the diffusion of error working by the underhanded methods of men who "creep into houses" and appeal to the emotions and lusts of those ignorant of the truth.

Fourthly; the truth will be resisted by imitation. The magicians of Egypt, who withstood Moses, set forth the character and methods of these opposers. Jannes and Jambres sought to resist the testimony of God, not by a denial of the truth, but by imitation. They endeavoured to show that their power, though avowedly derived from another source, was as great as the power of God, and that they could produce results equal to those produced by the word of God through Moses. What Moses did by the word of the LORD they "did in like manner with their enchantments" (Ex. 7: 11, 22; Ex. 8: 7). But their folly was exposed.

They could produce remarkable results but they could not give life. When they attempted to produce life, we read, "They could not" (Ex. 8: 18).

This then is the terrible condition of the Christian profession in these last difficult days. We are warned that all the worst feelings of the human heart will be linked with the profession of Christianity, and every form of wickedness will cover itself with the outward form of godliness.

Moreover, we are faced with a number of religious cults professing to be Christian, such as Christian Science, Christadelphianism, and the Oxford Group Movement, which do not, like infidelity, deny the truth, but, none the less resist the truth by imitation. They seek to imitate the new Christian life, which is the result of the grace of God, by changing and reforming the old life as the result of human efforts. They may indeed, deceive the unwary by producing a changed life, but it is only the old life reformed and not the new life of Christ. The leaders of these evil cults are exposed by the word of God as "men of corrupt minds, reprobate concerning the faith."

These then are the evils that constitute the last days; perilous, or "difficult," times for the believer. Nevertheless, as the remainder of the chapter will show, God has made full provision that the man of God may be perfect, throughly furnished unto all good works in an evil day.

2. INSTRUCTION FOR THE MAN OF GOD IN THE LAST DAYS (Vv. 10-17).

With verse 10 we pass on to learn the rich provision that God has made in order that the believer may escape the evils of Christendom in the last days. To this end there is set before us:-

First, Paul's doctrine, or "teaching;"

Secondly, Paul's manner of life

Thirdly, the Lord, Himself

Fourthly, continuance in the things we have learned; and

Fifthly, the Holy Scriptures.

(a) PAUL'S DOCTRINE (v. 10). If we are to escape the evils of Christendom, we must be established in Paul's doctrine. The Apostle can say of Timothy, "Thou hast fully known my doctrine." It is no mere vague or partial acquaintance that will suffice: we need to be "thoroughly acquainted" with Paul's doctrine (N. Tn.).

Paul's doctrine unfolds to us in the fullest way the glad tidings concerning God's Son Jesus Christ to a world of sinners. But we do well to remember that the gospel revealed to Paul, and preached to the world, included a great deal more than is generally proclaimed in Evangelical circles. He not only proclaimed the forgiveness of sins through Jesus Christ, but also the entire setting aside of the man that committed the sins. Paul's doctrine was not a reformation of the "old man" and a mere change of life; he preached the judgment, and setting aside, of the old man in death, and the introduction of an entirely new life-Christ. Moreover, Paul's doctrine delivers us from the world: he preached that Christ "gave Himself for our sins that He might deliver us from this present evil world" (Gal. 1: 4).

It is manifest, then, that Paul's doctrine exposes the corruption of the last days. Christendom retains and indulges the old man under the cover of a Christian profession. It may seek to produce a change of life, but it is apart from Christ and the grace of God, and, moreover leaves people in the world. It is an effort to make the old man respectable, and the evil world a better and a brighter place. Christianity, as unfolded in Paul's doctrine, brings us to Christ-a New Man in a New world.

Further, Paul's doctrine embraces the whole truth of the Church. Not only does his teaching proclaim God's grace to the sinner, through Christ, but it also reveals to us God's purpose for believers as united to Christ to form His body -the Church. One great snare of these last days is the effort to lead believers to rest content with the knowledge of salvation while ignoring their privileges and responsibilities as forming part of the Church of God-to make everything of that which meets man's need while remaining utterly indifferent to that which is dearest to the heart of Christ.

(b) PAUL'S MANNER OF LIFE (Vv. 10, 11). If the devil cannot prevent us from having the light of Paul's doctrine he will seek to mar the manner of life so that the doctrine is brought into contempt by the inconsistency of the life. If we are to escape this evil of the last days we shall not only need Paul's doctrine but, we must heed his manner of life. Very blessedly, the Apostle sets before us the character of this life. Inwardly it is a life marked by "purpose, faith, longsuffering, love and patience." Outwardly it is marked by persecutions and afflictions.

Too often our lives are not characterised by any definite purpose, or that purpose is far short of Christ. The Apostle was a man of purpose. He could say "For me to live is Christ;" and he says, "One thing I do . . . I pursue looking towards the goal for the prize of the calling on high of God in Christ Jesus." Moreover, his life was marked by "faith." How many there are that take the outside path without faith for the path, so that when trouble or difficulty arises, they become a source of weakness or give up the path altogether. In answer to the call of God, Abraham went out by faith. Lot, too, went out of the Land of Ur, but he went out with Abraham. Though he was a just man he had no faith for the path, and when the test came he turned aside. Again, "longsuffering" marked the Apostle's life. Like His Master he met reproaches, slights and insults, in silent longsuffering. Nevertheless, love was behind the longsuffering. His was not the silence of haughty contempt, but rather the silence of love that grieved over the evildoer. Moreover, his life was marked by endurance. In spite of persecution and afflictions he endured, like Moses of old, "as seeing Him who is invisible" (Heb. 11: 27).

(c) THE LORD (v. 11). In the presence of the evil of the last days, we have not only the doctrine of Christianity ac revealed through Paul, and the manner of life, consistent with the doctrine, set forth in the Apostle, but we have the Lord, Himself, to support us. Again the Apostle refers to his own experience. of the Lord's delivering grace to encourage us in turning to the Lord. Whatever persecutions he had to meet, whatever afflictions he was called to endure, he could say "out of them all the Lord delivered me." In the next chapter, he can say, "The Lord stood with me and strengthened me" (17); again, looking on to what remained of his path down here, he said, "The Lord shall deliver me from every evil work and will preserve me unto His heavenly kingdom" (18).

If we are to fully know Paul's doctrine, and live the manner of life consistent with the doctrine in the face of every kind of opposition and even persecution, we shall need the sustaining grace of the Lord. Let us not think we can hold the doctrine, and live the life, apart from Christ. To the disciples the Lord has to say, "Without Me ye can do nothing." The enemy is strong and we are weak, but the Apostle found that the Lord's grace was sufficient to enable him to meet all the power of the enemy arrayed against him, and that the Lord's "strength is made perfect in weakness." Thus he can add, "When I am weak? then am I strong" (2 Cor. 12: 9, 10).

We need to be conscious of our weakness in order to be continually cast upon the Lord.

(d) CONTINUE THOU IN THE THINGS WHICH THOU HAST LEARNED" (v. 14). In a day of abounding evil and confusion, there is always the danger of growing disheartened and giving up the truth and abandoning the life that answers to the truth. The Lord's word to Philadelphia is' "Hold fast." Here we are exhorted to "Continue"-to continue in Paul's doctrine, to continue in the life consistent with the doctrine, to continue cleaving to the Lord, and thus continue in the things we have learned.

Let us remember that throughout the history of the Church the great truths, that can be summed up by the Apostle as "My doctrine," have been obscured if not entirely ignored and forgotten. But, in these last days there has been a gracious recovery of the truth. Moreover, this recovery of the truth immediately entails conflict, for the great effort of the enemy will ever be to mar any testimony to Christ by robbing us of the truth. This he will seek to do by using many specious pleas in order to draw us back into associations that are contrary to Paul's doctrine. If we allow ourselves to be enticed into forming links with any religious associations short of the truth we shall most certainly lose the truth, abandon the separate path of faith, and settle down in the corrupt worldly religious profession. Hence the need of the word, "Continue thou in those things which thou hast learned, and of which thou hast been fully persuaded, knowing of whom thou hast learned them."

Why, we may ask, do we find believers suddenly give up some great truth that they have long professed? Is it not because they have not learned truth from an inspired source. They accepted the truth simply on the word of some teacher It was not held in simple faith in God's word Thus they are not "fully persuaded" of the truth.

(e) THE SCRIPTURES (Vv. 15-17). The final safeguard against all the evils of Christendom, in these last days, will be found in clinging to the inspiration and sufficiency of Holy Scripture. There we have the truth presented in a permanent form, guarded from error by inspiration, and presented with divine authority.

The Apostle sets before us the great gain of the Scriptures. First, they are able to make us "wise unto salvation through faith which is in Christ Jesus." Secondly, having directed us to Christ so that we find in Him salvation, we shall further learn that "every Scripture" is "profitable for the believer, inasmuch as in the law of Moses. the Prophets, and the Psalms, we shall discover things concerning Christ (Luke 24: 27, 44). Furthermore we shall find how profitable the Scriptures are for "conviction." Alas! we may be blind to our own faults, and so filled with our own self-importance, that we are deaf to remonstrances from others; but, if subject to the word, we shall find that Scripture brings conviction, for it is "living and powerful, and sharper than any two-edged sword . . . a discerner of the thoughts and intents of the heart." Moreover the Scriptures not only convict, they also correct, and, having corrected, they will instruct us in the way that is right. Having then the inspired Scriptures it is possible for the man of God to be fully established in the truth in the, presence of abounding error, and to be "fully fitted to every good work" in an evil day.

If then these are the great truths which will enable us to escape the evils of the last days, and to live the life that becomes the man of God, we may be sure that these are the truths that the devil will oppose.

His first snare will be to endeavour to make us content with a partial knowledge of the doctrine, instead of earnestly seeking to become "fully acquainted" with the truth.

If, however, he cannot prevent us laying hold of the doctrine his next snare will be to seek to mar the "manner of life," and thus bring the doctrine into disrepute.

Further he will seek to persuade us that we can hold the doctrine and live the life in our own strength, and thus practically do without the Lord.

Moreover, he will seek by the difficulties of the way to lead us to give up the truth and the path of separation consistent with the truth, instead of continuing in the things which we have learned.

Lastly he will seek to undermine the authority of the Scriptures by leading us to hold truths on the authority of some teacher, even if he cannot get us to question the inspiration of Scripture. H. S.

Three Women

Three Women.

Ruth 1.

Hamilton Smith.

(From An outline of Sound Words, Vol. 3, also in Scripture Truth Vol. 42, 1965-7, pages 209-14.)

The incidents recorded in the opening chapter of the Book of Ruth, though taking place in a time long past, and in circumstances very different to those of today, are rich with instruction, warning, and encouragement for believers of every age.

These incidents are connected with three women. First, in the story of Naomi, we see a backsliding saint, and the gracious way the Lord takes to bring about restoration. In the case of Orpah we have the solemn warning of one who makes a fair profession of godliness, but in the end turns back to the world. Lastly, in the story of Ruth we are encouraged by the example of one who, not only makes a fair profession but, to use our Christian language, bears all the marks that accompany salvation.

To enter into the full significance of the stories of these three women, it is necessary to recall the character of the day in which they lived. From the first verse of the chapter we learn that these incidents took place "In the days when the judges ruled." The solemn character of those days is summed up in the closing verse of the previous book.

There we read, "In those days there was no king in Israel: every man did that which was right in his own eyes." Moses, when instructing the people as to their conduct after they had come into possession of the Land, definitely said, "Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes" (Deut. 12: 8). Three hundred years after this warning we find the people in the Land, but, according to the records of the closing chapters of Judges, in a low moral condition marked by gross corruption and violence. This low condition is traced back to two causes. First, they had cast off the authority of God as their King; secondly, as a result, every man was doing that which was right in his own eyes. They were thus marked by the casting off of Divine authority, on the one hand, and the assertion of human independence, on the other.

It is very obvious that all the misery and confusion in the world to-day spring from the same causes. The throwing off of Divine authority, and the assertion of self-will, are working havoc in the political world, the social circle, and the family life. Rulers, masters, and parents, give up the fear of God; subjects, servants and children increasingly act in self-willed independency.

The world, however, is not our direct concern. That which should give us the deepest exercise is the solemn fact that the same principles which are bringing the world to ruin, have already brought about the ruin of the Church in responsibility. Moreover, to come closer home, even amongst those who have sought to walk in separation from the corruptions of Christendom, how often the same evils have led to scattering and division. We have not been true to Christ as the Head of His body — we have failed in holding the Head — with the result we have done that which is right in our own eyes.

The instant we cease to hold the Head — to draw all our needed supply of grace, wisdom, and power, from Christ the ascended Head of the body, the Church — it can be said of us, in the language of the times of the Judges, we have "no King." The inevitable result follows, that we fall back on our own resources and do that which we judge to be right in our own eyes. We may be very sincere, very religious, and very active in good works, but, if we are doing what we judge to be right in our own eyes, we are acting in independency of our Risen Head.

The first result of giving up the direct authority of the Lord, and acting in independency, is to bring about a famine amongst the people of God. Se we read, "there was a famine in the land." The very land that should have been, according to God's promise, a land of plenty, flowing with milk and honey, had become a land of famine. Alas! have we not to admit that again there is a famine amongst the people of God, and for the same reasons. We have failed to give Christ His place as the Head of His body — he One Who is the source of all spiritual supply, whereby he body "maketh increase . . unto the edifying of itself love."

As ever, a time of famine is a time of testing. It costs us little to be identified with the people of God when outwardly everything is prosperous. But when difficulties arise and conflicts have to be faced, when weakness becomes manifest, then the reality of our faith is put to the test.

Under the pressure of trial some may turn aside from God's path for His people, as in the case of Naomi; the empty profession of others is exposed, as in the case of Orpah, while, with others the very trial becomes an occasion to manifest their devotedness to the Lord, as so blessedly illustrated in the story of Ruth.

1 — NAOMI.

In the days, then, of Naomi such was the low condition of God's people that there was a famine in God's Land. Elimelech, her husband, lacking in the faith that looks to God in trial, turns aside from the Land of Jehovah to seek relief in the land of Moab, taking with him his wife and two sons. In Scripture the different countries that surround Jehovah's Land are used as types of the world in different aspects. Egypt speaks of the gross world in which man seeks to gratify his lusts, Babylon of the world in which man seeks to exalt himself by a corrupt religion. The prophet Jeremiah tells us that "Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel" (Jer. 48: 11). Thus Moab represents the world in its ease where one can escape the conflict entailed in fighting the good fight of faith.

To-day, when those who have escaped the gross world of Egypt, and the corrupt religious world of Babylon, are faced with famine and conflict amongst the people of God, the world in the form typified by Moab becomes a sore temptation. Many a saint, since the days of Elimelech, harassed and wearied with strife and conflict, has given up God's ground for His people to seek a life of ease in some quiet circle which tries nobody's conscience and allows of everybody's will.

Thus we read of Elimelech, his wife, Naomi and their two sons, that "they came into the country of Moab," and, what is yet more solemn, we read, they "Continued there." In spite, however, of its promise of ease and quiet and rest, it proved but a place of sorrow and loss for the children of God. Moab, with its green hills and dales, looked very attractive, but Elimelech has to learn that " There is a way which seemeth right unto a man, but the end thereof are the ways of death" (Prov. 16: 25). Thus it came to pass that Elimelech, who sought to escape death by famine in the Land of Jehovah, walks into the arms of death in the land of Moab. To take a false step to avoid trouble will oftentimes lead into the very trouble we seek to avoid.

Following upon the death of Elimelech, the two sons marry strange wives of the land of Moab. Ten years pass away, and then death lays its hand upon the two sons. Naomi, bereft of her husband and sons, is left a lonely woman in a strange land. Leaving the Land of God to escape the trials of a famine, she has found in the land of Moab only bitterness and sorrow.

At this point in the story of Naomi we pass from the solemn warnings as to the failure of a saint to the rich instruction in the restoring grace of the Lord. Naomi had wandered from the Land of Jehovah, and come under the chastening of the Lord. If, however, the Lord chastens it is for our blessing, to bring us back to Himself, and the circle of His own people, in His own land. Thus there comes a moment in the history of Naomi when we read "She arose with her daughters-in-law that she might return from the country of Moab." But what led her to return? It was not the sorrows of the land of Moab, but the good news that she heard concerning the Land of Jehovah. It was not the want and misery of the far country that drove the prodigal from that land of sin, it was the realisation of the plenty in the Father's house that drew him home, for he said, "In my Father's house there is bread enough and to spare, and I perish with hunger, I will arise and go to my Father." So, in the history of Naomi, when she heard "that the LORD had visited His people in giving them bread . . . she went forth out of the place where she was . . . to return unto the land of Judah." Our sin may harden our hearts and drive us still farther from the Lord; but the thought of His grace breaks our hearts and draws us back to Himself. It is

"the thought of Jesu's love

Lifts our poor hearts this weary world above."

Further, we see very blessedly set forth in the story of Naomi that restoration to the Lord is rightly followed by reception among the Lord's people. Thus we read, "It came to pass, when they were come to Bethlehem, that all the city was moved about them." How is it that there is so little restoration today? May it not be that too often the people of God are so little moved about the wanderers? May the Lord give us to taste a little more of the compassion of His heart that led Him to go after a wandering sheep until He found it.

Then, as we listen to the words of Naomi we shall see every mark of a restored soul, and learn some home truths as to the sorrow of backsliding. First, Naomi says, "The Almighty hath dealt . . . with me" (v. 20). It would seem that for ten long years she had ceased to have any dealings with the Lord, but the Lord had not ceased to deal with her. "Whom the Lord loveth he chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, God dealeth with you as sons" (Heb. 12: 6, 7).

Secondly, she says, not only that the Lord had dealt with her, but, that He had dealt with her "very bitterly." If the Lord deals with us in our backslidings we shall find that "No chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby."

Thirdly, Naomi says, "I went out" (v. 21). She exhibits the true mark of a restored soul by taking all the blame for departing from Jehovah's Land. As a matter of fact the story tells us that it was Elimelech who "went out." He took the lead; but Naomi does not attempt to shelter herself by blaming her husband. She does not say the circumstances were so trying, and the pressure was so great that I could not help turning aside. Ah no! she owns as we all must own that the secret cause of all our wanderings is not in the failure of others, or the pressure of circumstances, but in ourselves.

Fourthly, she owns that the Lord had brought her back. She owns that she went out but it was the Lord that brought back. Left to ourselves, as backsliders, none of us would ever come back if the Lord did not bring us back. So David can say, "He restoreth my soul."

Fifthly, she does not simply say that the Lord brought me back, but "the LORD hath brought me home again." When He brings back it is not to some half-way house but right back into the warmth and love of the home circle. When the Shepherd picked up His wandering sheep, He laid it on His shoulders and we read, "when He cometh home, he calleth together his friends and neighbours, saying, Rejoice with me; for I have found my sheep which was lost." Blessed be His Name, nothing less than His home will do for His sheep.

Sixthly, nevertheless there is a solemn confession that Naomi has to make. If the Lord brought her home, she has to own that "the Lord hath brought me home again empty." "I went out full" she says, and the Lord brought me back, but He brought me back empty. All the days of our wanderings are days in which we make no spiritual growth, though they may, indeed, be days when we are stripped of everything that hinders spiritual progress.

Seventhly, there is one other exceedingly comforting truth, for every restored soul, that shines out in Naomi's history. We read that the time of her return was "in the beginning of barley harvest." If the Lord brings us back empty, He takes care to bring us back to plenty.

Thus, in the story of Naomi there passes before us the sorrows of a backsliding saint; the gracious dealings of the Lord in restoration, and the reception of the restored saint amongst the Lord's people.

2. — ORPAH.

In the brief allusion to Orpah we see the sorrowful case of one who makes a fair profession and yet lacks every vital link with God and His people. It is solemn to see how far nature can go in making a fair profession, even as the Apostle Paul warned us that in these last days there will be many who have "the form of godliness, but deny the power thereof."

We see the form of godliness strikingly set forth in Orpah. First, she identified herself with Naomi, a true believer. We read both of Ruth and Orpah that they went "with her," and again, "they went on the way" (v. 7). It looked as if Orpah had made a clean cut with her old life, and had started for Immanuel's Land.

Then the test comes: Orpah has opportunity to return. Naomi says, "Go, return each to her mother's house." This calls forth the fact that Orpah was marked by a great deal of nice natural feeling, for we read, "They lifted up their voice and wept." Indeed, it looked as if Orpah was going to pass the test, for she appears to make a very definite decision to cast in her lot with Naomi and the people of God, for she joins with Ruth in saying, " Surely, we will return with thee unto thy people." Moreover, she is not lacking in natural affection, for we read, "Orpah kissed her mother-in-law " (vv. 9 10, 14).

Nevertheless, in spite of her identification with Naomi in spite of her tears, her fair words, and her kisses, she returns to her people, her gods, and her land, and we hear no more of Orpah. Her profession was fair; she had the form of godliness, but she lacked the power of godliness — simple faith in God.

3. — RUTH.

In striking contrast to Orpah we have the touching story of Ruth. Like Orpah she leaves the land of Moab; she identifies herself with Naomi. She, too, is moved to tears, and makes a definite decision. But, in contrast to Orpah, she exhibits all the marks that accompany salvation. We remember that in a solemn passage in the Epistle to the Hebrews, the Apostle warns us that we may be "enlightened," and taste of the blessedness of heavenly things, and even partake of the outward privileges of the Christian circle in which the Holy Spirit dwells, and yet apostatise, and thus prove we have no vital link with Christ. But, speaking of those to whom he is writing, he says, "We are persuaded better things of you, and things which accompany salvation." Then he presents three of these things, "Love" "Hope," and "Faith" (Heb. 6: 9-12). Very blessedly we see that Ruth is marked by these three things.

First, in simple and beautiful "faith" she turns her back on her native land to travel to Jehovah's Land. She accepts the pilgrim path, for she says, "Whither thou goest, I will go." She takes the place of a stranger with no certain home, for she says, "Where thou lodgest I will lodge." She identifies herself with the people of God as she says, "Thy people shall be my people," and expresses her confidence in God, as she adds, "Thy God" shall be "My God." Moreover she is marked by devoted love. Orpah may indeed kiss Naomi, but of Ruth we read, she "clave unto her." Further, she says, "Where thou diest I will die, and there will I be buried." Lastly, she was marked by "hope," for we read, "She was stedfastly minded to go." As it were, in the light of another world, she gave up the present world.

To nature it might appear that Ruth was acting with the utmost folly. She gives up her home, her kindred, and her country; and identifies herself with a broken-down old woman, to go to a Land she has never seen and a people of whom she has no personal knowledge. To reason and sight this seems madness, even as to-day it may appear great folly to identify oneself with the poor, and foolish, and weak things of this world, and to leave the great religious world, to share the reproach of Christ outside the camp. But "it doth not yet appear what we shall be." Only faith that looks on to the glorious end can take such a path. The start that Ruth made in company with an aged. lonely, and desolate woman was only the beginning of the story: in the end she will appear as the Bride of the mighty Boaz: and yet more wonderful her name shall be for ever enshrined in the genealogy of our Lord. In the light of her after history, who will say that she made a mistake when she threw in her lot with the aged Naomi? Orpah, who chose the world and its ease, passes into oblivion; Ruth who turned her back on the world passes on to honour and glory.

In our day let us remember that the path of suffering, reproach and shame that, in different measures, will be the lot of those who follow a rejected Christ may look very foolish in the eyes of the world; but faith knows that it will end in the great day of the marriage of the Lamb. So that we may say in the words of the saintly Rutherford. "There is a long chain of God's ways, counsels, decrees, actions, events, judgments, mercies; and there is white and black, good and evil, crooked and straight, interwoven in this web; and the links of the chain, partly gold, partly brass, iron, and clay, and the threads of this dispensation, go along the patriarchs' days . . . through the generations of the prophets, . . . the apostles, persecuting emperors, and martyrdoms of the witnesses of Jesus, slain by the woman drunken with the blood of saints, till the end of the thread and last link of the chain be tied to the very day of THE MARRIAGE OF THE LAMB."

Oh day of wondrous promise!

The Bridegroom and the bride

Are seen in glory ever:

And love is satisfied.

Seven Exhortations

Seven Exhortations.

Philippians 4: 1-9.

Hamilton Smith.

The first nine verses of the fourth chapter of the Epistle to the Philippians bring before us the seven closing exhortations of the Epistle. These exhortations were never more important, and comforting, than in these last difficult days.

The day of grace draws to its close. Evils, within and without, oppose us. To meet these different trials we have the encouragement of these seven exhortations, which, if taken to heart and carried out, will lift us above the sorrows of the way and guide us through every trial.

1 "Stand fast in the Lord" (v. 1 )

This great exhortation brings before us our resource in the presence of every kind of opposition. When the Apostle gave us this word, he, himself, was in bonds — the prisoner of the Lord. Within the Christian circle he was opposed by jealous men who were even preaching Christ out of envy, strife, and contention seeking to "arouse tribulation" for him (Phil. 1: 15, 16). Outside it adversaries were plotting for his life (Phil. 1: 28).

Nevertheless, he is not cast down nor overcome by one or the other. Do professors seek to add to his afflictions by preaching out of envy; then, at least, he can rejoice that Christ is preached. Do adversaries seek his life? He is not terrified.

What then sustained him, and enabled him to stand unshaken in the presence of every opposition? It was this, his confidence was entirely in the Lord — in a word, he stood fast in the Lord. And having experienced the sustaining grace and support of the Lord, he passes on the exhortation to the saints of all ages. In the presence of every opposition we may have to meet, he says, "Stand fast in the Lord."

The adversaries without, and the "envy", "strife" and "contention," within the Christian circle, that existed even in the Apostle's day, have increased on every hand in our day. Yet we have this comforting exhortation, "Stand fast in the Lord."

We are neither exhorted, nor expected, to stand fast in our own strength, or knowledge, or wisdom. We are to stand fast against every effort of the enemy to further break up and divide the people of God, whether from within or without, by standing fast in the strength of the Lord, the living Lord, who is exalted above every name, and is "able even to subdue all things unto Himself" (Phil. 2: 9; Phil. 3: 21).

2 "Be of the same mind in the Lord" (v. 2)

Nothing is more distressing to the heart, and enfeebling to testimony, than the differences of judgment that exist among the true people of God. In the second chapter of the Epistle the Apostle traces all envy and strife to this one root — "Vainglory" (Phil. 2: 3). Even in the very presence of the Lord, there was a strife among the Apostles because each wanted to be accounted the greatest (Luke 22: 24). So, in the Apostle's day, there was strife, as the result of the vainglory of some who wanted to be great. And in our day, all the division and strife that has come in among the people of God can be traced to this one root — someone wanted to be great.

The vainglorious man will ever be an envious man — jealous of every one that is more spiritual or more gifted than himself. And jealousy expresses itself in malice, and malice ends in strife (James 3: 14-16).

How, then, can we "be of the same mind in the Lord"? The Apostle clearly shows that this can only be as we are marked by "lowliness of mind," and, to have the lowly mind, he says, "Let this mind be in you, which was also in Christ Jesus." His was the lowly mind that led Him to make Himself of no reputation in order to serve others in love. Self likes to be served, and thinks it is exalted when being served by others; but love delights to serve.

If, then, we each forget self, refuse to seek a reputation for ourselves, and seek only to serve others in love, according to the lowly mind of Christ, we shall have the mind of the Lord, and "be of the same mind in the Lord."

3 "Rejoice in the Lord alway" (v. 4)

The Apostle has been telling us:

(1) that within the Christian circle there are some marked by envy, strife, and contention;

(2) that all seek their own, not the things which are Jesus Christ's;

(3) that many walk in such a way that they are the enemies of the cross of Christ.

Alas! these things are still found among the people of God, and may well call forth sorrow and tears, even es they did with him.

But the Apostle tells us more; he not only looks abroad and sees the failure of the saints, but he looks up and sees the glory of Jesus. He sees Christ in the glory, the prize of the calling on high (Phil. 3: 14). He sees that God has called us to be with Christ and like Christ in glory, and he sees the blessed end of the wilderness journey with all its sorrows and failure. With this glorious end in view, he forgets the things that are behind and presses on to the goal.

Moreover he not only looks up to Christ in the glory, but he looks for the coming of the Lord Jesus Christ to change our bodies of humiliation into bodies of glory. Looking around he may weep, but looking up, and looking on, he rejoices, and exhorts us to "Rejoice in the Lord alway."

We cannot rejoice in ourselves, our service, or our walk: we cannot always rejoice in our circumstances or in the saints. But with the living Christ on high, and the coming Christ before us, we can "Rejoice in the Lord alway."

4 "Let your gentleness be known of all men. The Lord is near" (v. 5, N. Tr.)

It is only as we walk with the Lord before us, according to the first three exhortations, that we shall be able to carry out this exhortation which sets before us the character of gentleness by which we should be known of all men. Too often we are known for our self-assertiveness, for our strong opinions, and perhaps violence of expression, in relation to the affairs of this world. If our minds are set on things above we shall not be eager to assert ourselves in regard to things on earth. As to these matters we do well to yield to others and be reticent of asserting our opinions. Thus we shall wear the beautiful character of Christ who was marked by "meekness and gentleness" (2 Cor. 10: 1). We are to beware of being drawn into strife with those who may oppose, for "the servant of the Lord must not strive; but be gentle unto all men" (2 Tim. 2: 24). Let us remember it is more important to exhibit the character of Christ, than to assert our opinions, even if right, or to defend ourselves. Men can oppose our opinions, our assertions, and our violence; but who can stand against gentleness? As one has said, "Gentleness is irresistible."

Moreover, to encourage us to gentleness, the Apostle reminds us that "the Lord is near." There is no need for us to assert ourselves and seek to put the world right, for the coming of the Lord is near, and at His coming He will right every wrong.

May we not also say that, in another sense, the Lord is near to us, however little we may realize His presence. He hears and sees all that we say and do. How many a hard and violent word we may have uttered in unguarded moments that would never have been said had we realized His presence.

The disciples, in their hardness, rebuked the mothers who brought their little ones to Jesus. The Lord, in His gentleness said, "Suffer little children and forbid them not to come unto Me." Again, the disciples, in their resentment against villagers that refused to receive the Lord, would, with violence, bring down fire from heaven to destroy them. The Lord, in His gentleness, utters no word against His rejectors, but quietly passes on to another village.

May we then so speak and act while pursuing a separate path as the quiet in the land, that, if the world takes any account of us, it will only be to mark our "gentleness."

5 "Be careful for nothing" (v. 6)

Here the Apostle's exhortation has in view the circumstances of life. He is not unmindful that, in a world of sorrow and sickness, of want and care, there will be trials to face and burdens to be borne; but, he would not have us racking our poor hearts with them. He, himself, writes from a prison, and had suffered want, and a companion and fellow-labourer had been sick nigh unto death; but in these sorrowful circumstances he had been lifted above all anxious care, and therefore can say to others, "Be careful for nothing."

We may have to face trials in our families, trials in our businesses, trials amongst the Lord's people; sorrows from sickness, sorrows from want, sorrows from the saints, that press upon us as a great burden and, as one has said, "How often a burden possesses a person's mind, and when he tries in vain to cast it off, it comes back and worries him."

How then can we find relief? How is it possible to "Be careful for nothing"? Very blessedly the Apostle unfolds the way to be free, not necessarily of the trial, but of the burden of the trial, so that it no longer weighs the spirit down with care and anxiety. He says, "In everything by prayer and supplication with thanksgiving let your requests be made known unto God." Thus only shall we find relief. "In everything," whatever the trial may be, small or great, make it known to God in prayer; and tell God exactly what you wish, "let your requests be made known to Him." The requests may not be for our good, they may not be according to the mind of God; they may even be foolish, but we are to make them known to God.

What will be the result? Will He answer the requests? Will He remove the trial? He may see that to answer the request, or remove the trial would not be for our good. So far as the immediate trial is concerned, He will act in perfect wisdom for our good, according to His perfect love. But this God will do; He will relieve our hearts from the burden of the trial. If we pour out our hearts before Him, He will pour in His peace into our hearts — that peace of God which passeth all understanding.

So Hannah found, in the days of old, when, in her sore trial she could say, "I . . . have poured out my soul before the Lord." In result, we read, "Her countenance was no more sad." And yet, at the time, her circumstances were just the same. Afterwards, indeed, the Lord changed her circumstances, but first He showed that He had the power to change Hannah. From grief of heart, and bitterness of soul she was brought into great peace — the peace of God which passeth all understanding — through making known her requests to God (1 Samuel 1: 6-18).

6 "Think on these things" (v. 8).

Rejoicing in the Lord, and set free from care, we shall be able peacefully to delight our souls in the things that are pure and praiseworthy. In a world far from God we are continually faced with evil. It is in us and around us; it presses upon us from every side. At times we have to face it and deal with it in ourselves, or others; but, even so, to have to do with evil, in any form, is defiling, and soiling to the mind. Alas! there is often with us a tendency to pry into evil, and to be over-busy in contending against it!

God would have us to find our delight in all that is true, and noble, and just and pure. The flesh in us is ever ready to listen to slander, and bad reports, and things that are vicious and blameworthy. But says the Apostle, listen to the good report, and if there is anything virtuous and praiseworthy in your brother, "think on these things. "

7 "Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you" (v. 9)

The mind being set on things which are pure will prepare the way for a life that is according to God. Right "thinking" will lead to right "doing." Having said of the things that are pure, "think on these things," the Apostle now says, "Those things which . . . ye have seen in me do."

It is not enough to have "learned" and "received" the truth, through the Apostle's writings, or to have "heard" it from his lips and "seen" it in his life. What we have learned, and received, and heard, and seen, is to be translated into our lives. We are, as another Apostle has said, to be "doers of the word, and not hearers only" (James 1: 22).

Then, says the Apostle, if our minds are set on things that are pure, and our lives in accordance with the truth — if we "think" and "do" rightly — we shall find that not only the peace of God keeps our hearts, but that the God of peace will be with us.

In spite then of all the failure of the Church and the trials by the way, how blessed the portion of those believers who —

Stand fast in the Lord;

Have the same mind in the Lord;

Rejoice in the Lord;

Who are known of all men for their gentleness;

Who are careful for nothing;

Who have their minds set on things that are pure, and

Who, in practice, "do" the things they have learned and received.

Such will have their hearts governed by the peace of God, and will enjoy the support of the God of peace. In all these exhortations/here is nothing that cannot be carried out by the simplest and youngest believer, in the power of the Holy Spirit. They demand no special gift; they require no great intellectual attainment. They form the very essence of practical Christian life, and are as applicable in these last difficult days as in the early days of freshness and power.

Thus ever on through life we find,

To trust, O Lord, is best,

Who serve Thee with a quiet mind

Find in Thy service rest.

Their outward troubles may not cease,

But this their joy will be —

Thou wilt keep him in perfect peace

Whose mind is stayed on Thee.

"Abide in me"

"Abide in me"

Hamilton Smith.

On that touching occasion when the Lord was alone with His disciples, communicating His farewell words of comfort, and imparting to them His last instructions, again and again He presses the deep necessity, as well as the blessedness, of abiding in Him. We hear Him say,

"Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing . . . If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you." (John 15: 47).

Again, the beloved Apostle, who heard these farewell words from the lips of the Lord, passes them on to believers in his Epistle. There we read:

"He that saith be abideth in Him ought himself also so to walk, even as He walked."

"And now, children, abide in Him; that, when He shall appear, we may have boldness, and not be ashamed before Him at His coming."

"Whosoever abideth in Him sinneth not."

(1 John 2: 6, 28; 1 John 3: 6).

If, then, these verses set before us the blessedness of abiding in Christ, we may well pause to enquire, What are we to understand by the Lord's words, "Abide in Me"? Do they not imply a walk in such nearness to Christ that the soul delights in all His loveliness and moral excellences, and thus finds in Him its object and perfect pattern?

Again, does not abiding in Christ suppose a heart in communion with Christ, that delights to confide in Him and learn of Him?

Above all does not abiding in Christ imply a life lived under the influence of His presence, realised by faith? If a saintly and Christlike man of God visited our home, would not his presence have a restraining influence upon everyone in the home? We should probably be a little more careful than usual of our words and ways. If this would be the effect of the presence of a man of like passions with ourselves, what would be the effect of the realised presence of Christ, Himself? At times sad scenes have taken place, even among the Lord's people, in which we may have had our humbling part, when envy and strife prevailed, and believers have thoughtlessly, or even maliciously, wounded one another with bitter and offensive words. We may try to excuse our strong words. But should we not do well to ask ourselves, "What would have happened if the Lord had silently, but visibly, walked into our midst?" Should we not have to confess that under the influence of His presence many a bitter and offensive word would never have been uttered?

How good, then, it would be if we could ever remember that though the Lord is not visible to sight, yet He hears, He sees, He knows. Well indeed does the Psalmist ask, "He that planted the ear, shall He not hear? He that formed the eye, shall He not see? . . . He that teacheth man knowledge, shall not he know?" (Psalm 94: 9, 10).

To walk, then, in the consciousness that He listens to our words; that He sees our every act; that He reads our thoughts, is to walk under the blessed influence of His presence and thus abide in Him.

Furthermore, these Scriptures, that exhort us to abide in Christ, tell us also the blessedness we shall enjoy if we do abide in Him.

First, we learn that abiding in Christ we shall bring forth fruit. The importance of this is pressed upon us by being stated both negatively and positively. We are told that unless we abide in Christ we cannot bring forth fruit. Then we are told that if we abide in Christ, and He in us, we shall bring forth much fruit. From another Scripture we learn that the fruit of the Spirit is "love, joy, peace, longsuffering, kindness, goodness, fidelity, meekness, self-control" (Gal. 5: 22, 23). What are these lovely qualities but a description of the beautiful character of Christ? So we may surely say that the fruit of which the Lord speaks is the reproduction of His own character in the lives of believers.

The fruit, in this passage, is not service or the exercise of gift, however important in its place. Of necessity gifts are confined to the few: but it is open to all, young and old alike, to express something of the loveliness of Christ in their lives. Any little setting forth of the graces of Christ goes up as fruit to the Father, and goes out as testimony to the world. This, then, is the great object for which we are left in this dark world, to shine as lights by exhibiting something of the beautiful character of Christ. This will only be possible as we abide in Christ. We shall never exhibit the character of Christ by simply trying to be like Christ. If, however, we seek His Company, and come under His influence, by abiding in Him, we shall be changed into His image from glory to glory.

Yet sure, if in Thy presence

My soul still constant were,

Mine eye would, more familiar

Its brighter glories bear.

And thus, thy deep perfections

Much better should I know,

And with adoring fervour

In this Thy nature grow.

Secondly, the Lord's words plainly tell us, that, abiding in Christ our prayers will have an answer. If under the blessed influence of His presence, with His words abiding in our hearts, our thoughts would be formed by His thoughts and our prayers would be in accord with his mind. Thus praying, we should have an answer to our prayers.

Thirdly, the Apostle John tells us, in his Epistle, that "abiding in Him" will lead to a "walk even as He walked" (1 John 2: 6). How did Christ walk? Of Him we read, "Christ pleased not Himself." Speaking of the Father, the Lord Himself could say, "I do always those things that please Him". This is the perfect pattern for the believer's walk for the Apostle Paul can say, we "ought to walk and please God" (1 Thess. 4: 1). Again, the same Apostle exhorts believers to "walk in love, as Christ also hath loved us" (Eph. 5: 2).

Thus, may we not say, the outstanding marks of the Lord's path were the entire absence of self-will in doing the Father's will, and the serving of others in love. For us, it is only possible in any measure to tread such a path of perfection as we abide in Christ. How good, then, like Mary of old to sit at His feet and hear His words. Thus under His influence to recall His path, to trace His footsteps, to listen to His words of love and grace, to see His hand stretched forth to bless, and, behind all His perfect walk and ways and words to discern the spirit of One who ever set aside all thoughts of self, in order to serve others in love.

We may know the doctrines of Christianity; we may rightly hold the great essential truths of our faith, but, as one has said, "no amount of knowledge however correct, no amount of intelligence, however exact, will ever put upon your soul the impress of the mind of the Lord Jesus Christ." If we are to wear the impress of Christ — if, as we pass along we are to have some sense of Him, we must be in His company, and walk with Him. Every man is formed by the company that he keeps: the character of the one in whose company we walk, is the character we shall reflect. We must abide in Christ and thus walk with Christ, if we are to be like Christ and walk as He walked.

Fourthly, the Apostle John further tells us that if abiding in Christ our walk will be such that we shall not be ashamed before Christ at His coming. Oftentimes there is much in our walk, and ways, and speech, and manners, that passes current with men, and even among the people of God, and of which we may judge very lightly when viewed by human standards. If, however, we were to judge ourselves, and our words, and ways, in the light of the coming glory of the appearing of Christ, should we not find much that we should have to condemn, and confess with shame, as far short of the standard of glory.

Only as we abide in Christ, under the influence of His presence, and so walk in self-judgment, shall we be preserved from all that which would cause shame in the day of glory.

Fifthly, we are reminded by the Apostle John, that "Whosoever abideth in Him sinneth not" (1 John 3: 6). From the preceding verses we learn what the Spirit of God means by sin, for we read, in v. 4, "sin is lawlessness". The essence of sin is doing one's own will without reference to God or man. The world around is increasingly marked by lawlessness — everyone doing that which is right in his own eyes. The result being that, in spite of civilization, education, and legislation, the world system is breaking up, and society, and nations are increasingly disintegrating. Wherever the spirit of lawlessness prevails, disintegration will follow, whether it be in the world or among the people of God. As believers we are ever in danger of being affected by the spirit of the world around. Thus it has come to pass that through lack of watchfulness the same principle of lawlessness, that is breaking up the world system, has wrought division and scattering among the people of God.

If, in a school, each pupil was allowed to do his own will the school would inevitably break up. If each member of a family followed his own will the family would be wrecked; and if each individual of a company of believers pursues his own will, disruption must follow. The spirit of lawlessness, in whatever sphere it shows itself, will lead to disintegration, and the greater the sincerity of those who pursue their own will, the greater the harm they will cause. There is no greater cause of disruption among the people of God than the determined self-will of a sincere man.

How then are we to escape the evil principle of lawlessness, or self-will? Only by abiding in Christ; for the Apostle says, 'Whosoever abideth in Him sinneth not." Only as we are held under the influence of the One who could say, "I come . . . not to do mine own will, but the will of Him that sent Me," shall we escape the self-will that is the very essence of sin.

These, then, are the blessed results, as brought before us in Scripture, of abiding in Christ. If answering to the Lord's words by seeking to abide in Him, our lives would bear fruit by expressing something of the lovely character of Christ.

Our prayers, being according to his mind, would have an answer.

Our path would show forth something of the beauty of His walk.

Our ways would be consistent with the coming glory of Christ.

Our walk would be preserved from the lawlessness of the flesh that has its origin in the devil, that is the root cause of the ruin of man and the sorrows of the world.

How good, then, to heed the Lord's word, "Abide in Me . . . for without Me ye can do nothing." We may be gifted and have all knowledge, and zeal, we may have long experience, but it still remains true that without Christ we can do nothing. Gift, and knowledge, and zeal, are not power. All these things will not enable us to overcome the flesh, to refuse the world, or escape the snares of the devil. We may have all these things yet without Christ, we may stumble at the smallest trial and fall into the greatest evils.

If, then, "without Christ" we can do nothing, let us seek to abide in Him and not dare to go forward for one day, or take a single step, without Him.

Oh keep my soul, then Jesus,

Abiding still with Thee,

And if I wander, teach me

Soon back to Thee to flee.

The Appearing

The Appearing.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 42, 1965-7, pages 65-70)

When the history of the world is closed, it will be found that the two events in time which incomparably transcend all others, are the first coming of Christ in humiliation, and the second appearing of Christ in glory.

It is on the second coming of Christ to earth, to reign in glory, that we desire to dwell. This great event is not the mere dream of a few visionaries, but the sober truth of the Word of God. Many Christians may be ignorant of this truth, the pulpits of Christendom may often pervert it, or, be altogether silent as to it, but, in spite of ignorance, neglect, and perversion, the second appearing of Christ is clearly foretold by God as the next great event in the history of the world.

This great truth has a much larger place in the Word of God than many believers are aware. The Old Testament prophecies are full of glowing descriptions of the glories of the reign of Christ that will be ushered in by the Second Appearing. In the New Testament it has a prominent place in every Gospel: it is proclaimed in the Acts, and has a large place in the Epistles and the Revelation.

First, it will be well to examine some Scriptures that establish the great fact of the Second Appearing.

Secondly, we may seek from Scripture, the main reasons why the appearing is kept so prominently before us.

1. SCRIPTURES THAT PRESENT THE TRUTH OF THE APPEARING

In Hebrews 9: 26-28, we find the two appearings of Christ presented in one passage. First, we read that, "In the consummation of the ages hath He appeared to put away sin by the sacrifice of Himself". When the trial of man, during the ages, was completed and all men were proved to be under sin, there dawned that great day when Christ appeared in humiliation to put away sin by the sacrifice of Himself on the Cross.

Secondly, we read He is going to "appear the second time", not to take up the sin question, but for the salvation, or full deliverance of His people from every pressure and opposing power under which they may be held.

Here then, we have the first and second appearings of the Lord Jesus. All who are subject to the Word of God must admit that this passage clearly establishes the great fact that Christ is going to appear the second time in this world.

It will however, be well to turn to passages in other Epistles, that show that the Apostles Paul, and Peter, and John, all unite in setting before the believer the appearing of the Lord Jesus, as the glorious prospect which is to govern the believer in His path, and sustain him amidst his sorrows and trials.

First, the testimony of the Apostle Paul.

In Titus 2: 11-13, we again have two appearings brought before us. In verse 11 we read, "the grace of God . . . hath appeared"; and in verse 13 believers are said to be "looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ". Thus we have the appearing of grace, and the appearing of glory. The glory is going to appear where the grace appeared. Grace leads to glory. This passage does not speak of the believer appearing in glory in heaven; but of the glory appearing on earth. At the present it is the glory of man, such as it is, that appears: in yet a little while it will be the glory of God. Grace brings to us salvation. Being saved, grace teaches us how to live soberly, righteously, and godly, in view of the coming glory. The appearing of the glory of Christ is to govern the life.

Turning to 1 Timothy 6: 14, we find a certain charge given to Timothy which he is exhorted to keep, "without spot, unrebukable until the appearing of our Lord Jesus Christ". In the early part of the chapter the Apostle has been speaking of the evils of the flesh — pride, envy, strife, railings, evil surmisings (verse 4); hurtful lusts, and covetousness (verses 9, 10). Then addressing himself to the man of God, he says, in verse 11, "flee these things". Moreover, we are not only to flee evil, but we are to follow good; so the Apostle says, follow after righteousness, godliness, faith, love, patience, meekness of spirit. Furthermore, we are reminded that there is something to fight for. Men are engaged in fighting, in a carnal way, for material advantages. This is a poor fight, in view of this life. We are to fight the good fight to maintain the truth, in view of eternal life.

Thus the charge can be summed up by these three words, flee, follow and fight. Nor must we forget that fighting comes last. It is useless to attempt to fight for the truth unless we are fleeing from evil, and following good. Then, indeed, we can fight for the truth. Fighting without fleeing and following, will only end in defeat.

This charge is to be kept, not simply in view of death or going to heaven, but in view of coming out with Christ at "the appearing of our Lord Jesus Christ" on earth, for, only then shall we receive the recompense for the responsible life here below with all the suffering, sorrowing, and toil involved in the fleeing, following, and fighting. Again, it is not in view of producing great results down here. We may see little present result from fleeing, and following, and fighting; at times we may grow weary in the fight, but let us seek to keep the charge, for it will have a glorious answer at the appearing.

Turning on to 2 Tim. 4: 1, 2, a further charge also enforced by the appearing of Christ Jesus. There we read, "I charge thee therefore before God, and the Lord Jesus Christ who shall judge the quick and the dead, and by His appearing, and His kingdom. Preach the Word, be urgent in season, out of season; convict, rebuke, encourage, with all longsuffering and doctrine" (New Translation). Here Timothy has a charge to preach with urgency, in season and out of season. Two things will give him "urgency". First the judgment that will come upon those who refuse the gospel, and secondly, the glorious results for those by whom it is received at the appearing of the Lord Jesus Christ. Here, too, the appearing is linked with the Kingdom of Christ, for the appearing introduces the Kingdom.

Further, there is one more passage in this chapter, in which Paul speaks of the appearing. In verses 6-8, he refers to himself. The aged Apostle sees that the time of his departure is at hand. He has been exhorting Timothy to fight the good fight, and what he preached to others he practised himself. So here he says, "I have fought a good fight, I have finished my course, I have kept the faith". And as he looks on to the bright future, he sees that the Lord has laid up for him a crown of righteousness. While he had been laying out his life for the Lord, the Lord had been laying up a crown for him. He had walked the way of righteousness (2 Tim. 2: 22); and followed the instruction of righteousness (2 Tim. 3: 16); and he looks forward to wearing the crown of righteousness. But when will he wear the crown? "At that day". And when is that day? Was it at the day of death, or the day of martyrdom, or the day when his happy spirit took its flight to be with Christ? Ah no! It will be the day of the glorious appearing of Christ on earth. When Christ comes forth crowned with many crowns, then Paul will have his crown, and not only Paul, but all those also who "love his appearing". Loving His appearing supposes that we are living in a way that is suited to His appearing. We should hardly love the thought of His appearing if not walking in the way of righteousness. Immediately he speaks of some who did not follow righteousness. Demas turned back to the world; he did not flee these things. Alexander, did the apostle "much evil"; he did not follow good. Then we read in the presence of opposition "all men" forsook Paul; they did not fight the good fight (10, 14, 16).

Secondly, the testimony of the Apostle Peter.

In 1 Peter 1, the Apostle reminds believers that we have an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in the heavens for us (verse 4).

Then, in the fifth verse, he tells us that, as we pass on our way to the inheritance we are kept by the power of God through faith unto salvation ready to be revealed in the last time. However, in the present time, says the Apostle, "ye are in heaviness through manifold trials". Still God's people are often put to grief through manifold trials, and for our comfort, the Apostle tells us three things in reference to these trials (verse 6).

First, says the Apostle, they are only "For a season". In Hebrews 11: 25, we read that the pleasures of sin are only for a season. The pleasures of the world and the sorrows of the saints are only for a season.

Secondly, Peter says there is a needs be. There is never a trial, or a sorrow, that we pass through small or great, but what there is a need for it. Our Father does not willingly afflict His children, or cause a needless tear. We may not always understand the way He takes, nor understand the need of the trial: some day we shall know. The Lord may have to say to us as He said to Peter. "What I do thou knowest not now, but thou shalt know hereafter." In that hereafter we shall see all things clearly, and we shall sing,

"With mercy and with judgment,

My web of time He wove:

And aye the dews of sorrow

Were lustered with His love.

Thirdly, to comfort us in our sorrows we are told that all the trials of the present will have a glorious answer in a day that is to come. Now it is the trial of faith, then it will be the reward of faith, when the trials will be found unto praise and glory and honour. But when will this day be? The day of death, or the day when we go to heaven? Ah no! It will be at the appearing of Jesus Christ (verse 7).

Thirdly, the testimony of the Apostle John.

Turning to 1 John 3: 1-3, we are reminded by the Apostle of the manner of the love the Father has bestowed upon us. It is not simply the fact of the love that John brings before us; but the greatness of the love which is seen in bringing us into the place of children. The world cannot see we are the children of God. It does not know us as such because it knew Him not. If the world could not see that that blessed lowly man, with all His infinite perfection, was the Son of God, there is little wonder that they cannot see that poor feeble failing people like ourselves are the children of God. However, they will see, but at present it doth not yet appear what we shall be. Now we look much like other men with the marks of age, and care, and disease upon us; but wait a little; in God's good time we shall come out in the likeness of Christ. When will this be? Not when we die, or go to heaven: but, says John, "When He shall appear we shall be like Him for we shall see Him as He is.

These passages suffice to show that the Holy Spirit used the Apostles Paul, and Peter, and John, to manifest that the present life is to be governed by the prospect of the second appearing of Christ in glory.

2. THE RESULTS OF THE APPEARING

We may ask, Why is so much made of the second appearing of the Lord Jesus Christ in Scripture, rather than of the fact of our going to heaven. The Second Epistle of Paul to the Thessalonians, and chapter 1, gives us three definite reasons for the importance of the Appearing. First, it will be the day of retribution for this world. Secondly, it will be the day of rest and recompense for the people of God. Thirdly, it will, above all, be the day of Christ's triumph, the glorious answer to His lowly path of humiliation.

1. The appearing is the day of retribution for the world.

For long centuries God in mercy has remained a silent, though not indifferent, witness to the progress of evil in the world that has rejected, and still rejects, the Christ of God. When, however, God at last intervenes it will be in flaming fire taking vengeance on the wicked. People ask, Why does God not publicly intervene in the affairs of men? Why is war, wickedness, and corruption, allowed to go on? The answer is very obvious; it is of God's mercy that He does not directly intervene in the affairs of men; for, when He does, it must be to deal in judgment with all evil. For the moment God holds back the judgment, while in grace He proclaims forgiveness of sins to a world of sinners. But the day of grace hastens to its close, and will be followed by the direct intervention of God. This passage (2 Thess. 2: 6-9), tells us that when God intervenes, three things will happen in regard to this world.

First, are there those who have persecuted God's people? Tribulation will be recompensed to such (verse 6). Secondly, are there those who "did not like to retain God in their knowledge", rejecting every creation testimony? (Rom. 1: 28). Vengeance will overtake them (verse 8). Thirdly, are there those who have added to their ignorance of God the positive rejection of the revelation of His grace, in the Gospel? They will be punished with everlasting destruction from the presence of the Lord and from the glory of His power.

But when will this take place? This same Scripture tells us plainly it will be at the appearing of Christ, for we read it will be "when the Lord Jesus shall be revealed from heaven with His mighty angels".

2. The appearing will be the day of rest and recompense to the people of God.

Let us remember that during the centuries since the Cross, and indeed before the Cross, the history of God's people has been one long history of suffering, shame, and continual persecution in one part or another of this hostile world. From the death of Abel in antedeluvian days to persecution in our days, there has been little but opposition and tribulation for the people of God from a God-hating world.

Perhaps. no true estimate can be formed of the appalling number of Christians done to death under Pagan Rome; but it has been reckoned that under Papal Rome, and through other religious persecutions, over fifty million Christians have been hounded to death. Think what this means. Millions and millions of men, women and children abandoned to violence, outrage? martyrdom and massacre, in the most hideous forms that devilish hate and human ingenuity could devise. For the gratification of the holiday crowds of cultivated Rome, the Christians were thrown to lions by thousands. Disguised in the skins of wild beasts they were worried to death by dogs. Wrapped in pitch shirts they were impaled on stakes, and set on fire to illuminate Nero's garden parties. Later they were subjected to every form of agonising torture in the dungeons of the Inquisition. They were mutilated in the most revolting forms; they were stretched on the rack, they were buried alive, they were burned at the stake one by one, and they were massacred by tens of thousands.

And then, as our minds travel back over this history of persecution, let us remember another fact, which at first sight seems so mysterious — there was no intervention of God. The tortures, the martyrdoms, the massacres, went on unceasingly, and God did not intervene. The world, the flesh and the Devil seemed to have it all their own way, and God, apparently took no notice. The agonising cries of God's tortured people went up to heaven, but the heavens were silent. Their hands were uplifted in prayer, but no deliverance came.

Has God, then, been an indifferent spectator to the persecution of His people? Is He unmindful of their sorrows and their trials? Is He deaf to their prayers, and blind to their tears? A thousand times, No. The God that keeps a book for our names, and a bottle for our tears, and that has numbered the hairs of our heads, cannot remain unmoved by the sorrows of His people. Every tear they have shed, every sorrow they have passed through, every trial they have endured for Christ's sake, will have a glorious answer. The sorrows and trials are not forgotten, are not in vain, are not lost; for God says "they will be found unto praise, and honour, and glory". But when? "At the appearing of Jesus Christ" (1 Peter 1: 7). Millions of believers went out of the world amidst abuse, dishonour and shame. They will come back with praise and honour and glory, at the appearing of Jesus Christ, when He shall come to be glorified in His saints and admired in all them that believe. Therefore, says the Apostle, "You who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels (verse 7).

3 The appearing will be the day of Christ's triumph.

Incomparably the greatest event that the future holds for this world is the appearing of the Lord Jesus. In its vast importance it is only exceeded by the first appearing of Christ to accomplish the work of atonement. Let us gladly admit that the Cross stands in all its solitary dignity, unrivalled in time, and alone in eternity. The victories of man, that loom so large in the history of this world, will soon shrink into their own littleness, and pass into utter oblivion; but the mighty victory of the Cross will remain the one outstanding event in the history of the world. The glory of men's great victories fade even in time, and are forgotten in eternity; but time only adds fresh lustre to the Cross, and eternity will never cease to unfold its glories. But, while remembering the unique glory of the Cross, let us not forget the coming glory of the Kingdom which will be ushered in by the second appearing of the Lord Jesus. It will be the triumphant answer to His first appearing in humiliation. It will be God's answer to all the shame, insult, and indignities, that the world heaped upon the Son of God at the Cross. In the midst of those insults the Lord could look beyond all the shame, the suffering, and the sorrow, to the day of His coming glory, and utter these solemn and triumphant words, "Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven". He was crucified in weakness, He will come in power. At the Cross man crowned Him with a crown of thorns; at His appearing He will come forth crowned with many crowns. At the Cross, in righteousness He bore the judgment to make peace; at His second appearing, we read, in "righteousness He doth judge and make war". The Christ of God was last seen by man nailed to a cross between heaven and earth. The next time the world sees Christ He will be coming in the clouds, and "every eye shall see Him; and they also which pierced Him: and all kindreds of the earth shall wail because of Him".

Then will be displayed the "glory of His power, when He shall come to be glorified in His saints, and to be admired in all them that believe" (2 Thess. 1: 10).

Thus from this great passage we learn that the appearing of the Lord Jesus from heaven, with His mighty angels, will demonstrate before the whole universe, first, that God has not been indifferent to all the evil, corruption, and violence that has been accumulating through the ages; secondly, that God has not been unmindful of the sorrows of His people; and, thirdly, above all it will declare that God has not passed over the dishonour and insults that men have heaped upon the Lord Jesus Christ.

At His Feet

At His Feet.

Hamilton Smith.

Of all the disciples of Christ that pass before us in the Gospel story, perhaps none are more marked by single-hearted devotedness to Christ than Mary of Bethany. She makes nothing of self, but everything of Christ, and hence, on the three occasions that she comes before us, she is found at the feet of Jesus.

We see her first in her sister's home at Bethany, when the Lord of life entered that home and Mary sat at His feet as a learner (Luke 10). Later, when death had entered the home, she is found at His feet as a mourner (John 11). Lastly, when a few of His loved ones make a supper for the Lord, who had just manifested His resurrection power and glory, she is found at His feet as a worshipper.

She not only knew that the Lord was the great Teacher come from God, the One who can sympathise with us in our sorrows, and the Object of our worship, but she had experienced His teaching, tasted His sympathy, and worshipped at His feet.

Good for us if, like the Apostle Paul, we can each say that the desire of the heart is "That I may know Him." We may know much about Christ, but, in order to know Him we must be in His company and, at His feet, learn His mind through His word, taste His sympathy, and in His presence worship and adore.

It is true that the Lord delights to honour the one that puts honour upon Him in the day of His rejection, and has said that wheresoever the gospel is preached the story of Mary shall be told for a memorial of her. But the story of Mary has also been recorded for our profit, for all Scripture is given by God for our instruction. May we then, as we read her story, profit by her lowly and devoted life.

1. AT HIS FEET AS A LEARNER Luke 10: 38-42

If, as sinners, we have been at the feet of the Saviour discovering that, in spite of all our sins, He loves us and has died for us, then, if we are to make spiritual progress — if we are to be "meet for the Master's use and prepared unto every good work" — the "one thing needful," as believers, is to take our place at His feet and hear His word.

This plain but important truth is brought before us in the homely scene described in the five closing verses of the tenth chapter of the Gospel of Luke. Journeying on His way to Jerusalem, we are told that the Lord came to a certain village, and a certain woman named Martha received Him into her house. She gladly opened her home to the Lord, and at once set herself to minister to His bodily needs. This indeed was right and beautiful in its place; and yet the story clearly shows that there was much of self in Martha's service. She did not like to have all the burden of this service, and felt grieved that she was left to serve alone. There was one thing lacking in her service.

The one thing needful — the one thing that Martha missed — was to sit at the feet of Jesus and hear His word. She loved the Lord, and with all her energy she zealously set herself to serve the Lord; but her zeal was not according to knowledge. She set herself to work without having first been in the company of the Lord, and in communion with the Lord, and therefore without being instructed in the mind of the Lord through the word of the Lord. As a result she was "distracted with much serving," was "careful and troubled about many things," complaining about her sister, and even entertaining the thought that the Lord was indifferent to her labours.

Alas! do we not, at times, act like Martha, We may take up service according to our own thoughts, or under the direction of others. From morning to night we may busy ourselves in a continual round of activity, and yet neglect the one thing needful — to be alone with the Lord, and in communion with Him hear His word and learn His mind. Little wonder that we get "distracted," and "troubled about many things," and complain of others. How true it is that it is easier to spend whole days in a round of busy service, than half an hour alone with Jesus.

In Mary we see a believer who chose the "good part." Sometimes it is said that Mary chose the better part, as if Martha's part was good, but Mary's was better. It is not thus that the Lord speaks. He definitely says that Mary's part was "that good part," for she chose the "one thing needful" — to sit at His feet and hear His word.

Clearly, then, Mary had a keener perception of the desires of the heart of Christ than her sister. One has said, "Martha's eye saw His weariness, and would give to Him: Mary's faith apprehended His fulness, and would draw from Him."

Martha thought of the Lord only as One who was requiring something from us; Mary discerned that, beyond all the service of which He is so worthy, the desire of His heart, and the great purpose of His coming into this world, was to communicate something to us, "Grace and truth came by Jesus Christ," and, at the end of His path He could say, "I have given unto them the words which Thou gayest Me" (John 17). By the word of God salvation is brought to us (Acts 13: 26); by the word of God we are born again (1 Peter 1: 23); by the word of God we are cleansed from defilement (John 15: 3); by the word of God we are sanctified (John 17: 17); and by the word of God we are instructed in all the truth of God "that the man of God maybe thoroughly furnished unto all good works" (2 Tim. 3: 15-17).

May we not say that Martha set herself to do good works without having been thoroughly furnished by the word of God. In Mary we learn that communion with Christ, and instruction in the word of Christ must precede all service that is acceptable to Christ. He delights that, in His own time and way, we should minister to Him; but, above all, He delights to have us in His company that He may minister to us.

Mary chose this good part and the Lord will not allow any complaints by her sister to belittle her choice — it shall not be taken from her. So, again, in the last days of the Church's history on earth, the Lord commends the Philadelphians, not for any great activity that would give them a prominent place before the world, but that they had "kept His word." Like Mary of old they set greater store on His word than their works. It is not, indeed, that Mary was without works, for having chosen "that good part," in due time the Lord commends her for doing "a good work" (Matthew 26: 10). So with the Philadelphian saints, the Lord who commended them for keeping His word, is the One who can say "I know thy works."

Of old Moses could say of the LORD, "Yea, He loved the people; all His saints are in Thy hand; and they sat down at Thy feet; every one shall receive of Thy words" (Deut. 33: 3). This presents a lovely picture of the true position of God's people — held in the hand of the Lord; sitting at the feet of the Lord, and listening to the words of the Lord. Secure in His hand; at rest at His feet; and learning His mind. May we, then, choose this good part, and in due course do the good work.

2. AT HIS FEET AS A MOURNER John 11: 32

In the touching scene described in the eleventh chapter of John, we again hear of the two sisters, Martha and Mary. Sickness had ended in death casting its shadow over the home. Their brother has been taken from them.

In their trouble they rightly turn to the Lord as their unfailing resource, and very blessedly they plead His love for their brother, for they say, "He whom thou lovest is sick." This, indeed, was true, the Lord loved Lazarus, but we are also told that "Jesus loved Martha, and her sister, and Lazarus." And as the story proceeds we are permitted to see the way love takes in order to declare, on the one hand, the glory of the Son of God, and, on the other, the compassions of the heart of Jesus.

Further, we again see the difference between these two devoted women. Martha who, on the former occasion, had been cumbered with her service when the Lord of life and glory had visited her house, is now restless and distracted when death has come into the home. Mary who, in the former day, had listened to His word, can now quietly wait for Him to speak and act. Thus we read, "Martha, as soon as she heard that Jesus was coming, went to meet Him: but Mary sat still in the house." When, however, she received the word, "The Master is come and calleth for thee," she at once acts in obedience to the word, for we read, "She arose quickly, and came unto Him."

"Then when Mary had come where Jesus was, and saw Him, she fell down at His feet." For the second time this devoted woman is found in the lowly place at the feet of Jesus. The Jews, mistaking her action, say, "She goeth unto the grave to weep there." She was doing that which is far better, that which faith alone can do; she was going to the feet of Jesus to weep there. To weep at the grave of a loved one even the world can do, but it brings no comfort to the sorrowing heart. But to weep at the feet of Jesus is to find the comfort of His love, for we weep at the feet of One who, in His own time, can raise our dead, and, in the meantime, can comfort our hearts. So it came to pass that Mary, who had been at His feet as a learner is now found at His feet as a mourner.

It is noticeable that in this touching scene there is no record of any word spoken by the Lord to Mary. This only we learn that, in the presence of her great sorrow, "Jesus wept."

The Jews wrongly interpret these tears as being a token of the Lord's love for Lazarus. He did indeed love Lazarus, but there was no need to weep for one that He was about to raise from the dead. It was the sorrow of the living that drew forth the tears of Jesus, as we read, "When Jesus saw her weeping . . . He grieved in spirit and was troubled," and His trouble found vent in tears, for "Jesus wept."

In the days of old we read of Jehovah that, "He healeth the broken in heart, and bindeth up their wounds" (Ps. 147: 3). In order to heal the broken-hearted He became flesh, and shed His tears to dry ours, and broke His heart to bind up our hearts.

And Jesus is still the same — "The same yesterday, today, and for ever." In our sorrows, and when our loved ones are taken from us, we still learn that our only real and lasting comfort is found in bowing at His feet, and pouring out our sorrow in the presence of the One who once wept with these broken-hearted women.

3. AT HIS FEET AS A WORSHIPPER John 12

The beautiful scene that passes before us in the beginning of the twelfth chapter of John, takes place just six days before the cross. The Lord's devoted life, in which self was ever set aside to serve others in love, draws to its close. At every step of His path He had been dispensing blessing — spreading a feast, as it were, for all the world. Now, at last, a few of His loved ones make a feast for Him, as we read, "There they made Him a supper."

Christ was in this needy world as a Giver, but it was not often that anyone gave to Him. Once, in the beginning of His way, a few wise men "presented unto Him gifts" and had fallen down and "worshipped Him." Now, at the end of His path, they make a supper for Him and, again, one is found at His feet with her gifts as a worshipper.

Truly, too, there had been a moment when Levi had made Him "a great feast in his own house." There the Lord had sat down with "a great company of publicans and others" in order to dispense blessing to sinners. Now He sits down in company with a few of His own in order to receive the homage of saints.

Christ is the One for Whom they make the supper — the centre of the feast and the Object before every heart. Lazarus, and others, are present, but, we read, they "sat at the table with Him." The supper was for Him, and the guests were "with Him. "The blessedness, and the greatness, of the occasion was that He, the Son of God, was present.

Again, the two sisters, Martha and Mary, are present. Martha serves, but no longer is she cumbered with her service, or complaining of others. She thinks only of the One for whom they had made the supper. For the third time Mary is found at the feet of the Lord, but no longer to receive His words and His sympathy, but to give to Him the worship of a heart that loved Him, for Mary's gifts, Mary's acts, and Mary's attitude, all breathe the spirit of worship.

Drawn by attachment of heart to Christ she had sat at His feet, listened to His words and learned something of His mind. Now we see that affection for Christ is the secret of all true service. Moved by this love for Christ she does the right thing at the right moment. She might have left the ointment in the alabaster box and presented it to Christ, but this would not have put the same honour upon Christ. She pours it out upon His feet. She does the right act She might, at some earlier moment in the Lord's life, have anointed His feet with the ointment, but she waits until the hour of His going to the cross and the grave has arrived. Moved by the instincts of love she does the right act at the right moment, as the Lord can say, "Against the day of my burying hath she kept this." Christ was everything to Mary. Christ was her life, and all that she has is devoted to Him. The costly ointment, and the hair of her head — the glory of a woman —  are used to put honour upon Christ. She is not even praising Him for all that He had done, or was about to do, but she bows at His feet as a worshipper because of all that He is.

Thus acting she puts honour upon the One that the world had rejected and was about to nail to a cross. She forgets herself, and her blessings, and thinks only of Christ. How blessed, if, when we make Him a supper, in a like spirit of worship we could each one pass out of sight of ourselves, and our blessings, and see no man any more save Jesus only and His glory.

Thus acting we should, like Mary in her day, be misunderstood by the world, and even by many true disciples, but we should, also like Mary, have the approval of the Lord. In the eyes of the world her act was mere waste. So in Christendom today, Christianity is viewed merely as a system for making the world a better and a brighter place. The one great aim is to benefit man; all else is waste. In one parable the Lord likens the Kingdom of Heaven to "a certain King that made a wedding feast for His Son." In the spirit of this parable the disciples had made a supper for the Lord, and Mary had put honour upon Christ. And though the world may condemn, the Lord approves for He says, "Let her alone," and again, in another gospel, He can say, "She hath wrought a good work upon Me." Indeed, so highly does the Lord appreciate Mary's act that He adds, "Wheresoever this gospel is preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her" (Matthew 26: 13).

Moreover, the Lord can say, "Me ye have not always." It will be our privilege and our joy to worship Him in glory, but it was Mary's privilege, and it is still ours, to worship Him in the world where He is rejected, and in the face of scorn and reproach of men. Mary seized the occasion to render to Him this precious service. As one has said, "She never could have recalled it in eternity . . . Love will find new ways of expressing itself to Him then. But it will not be what He looks for from us now. There will be no self to be denied, no cross to be borne, no world to be surrendered, no reproach to be encountered then."

How blessed, too, was the effect of her act of devotion to Christ, for we read, "the house was filled with the odour of the ointment." Lazarus may hold sweet communion with Christ, and Martha may serve Christ, but Mary's act of worship, that was so precious to the heart of Christ, was also a joy to all that were in the house. That which gives honour to Christ will bring blessing to others.

We may rightly commune with Christ about many things, we may rightly serve Him in many ways, but the worship that makes everything of Christ will surpass all else in the day when we make Him a supper. So will it be in that great day when all the redeemed are gathered home. The new song will be sung, that renders praise to the Lord for all that He has done. Heaven and earth will join to celebrate His glory, but, above all we read of those who "fell down and worshipped Him." Beyond all the mighty work that He has done, and beyond all the glory that He has acquired, He will be worshipped because of all that He is. Then we shall be able to say,

The heart is satisfied; can ask no more;

All thought of self is now for ever o'er:

Christ, its unmingled Object, fills the heart

In blest adoring love — its endless part.

The Blessed Hope

The Blessed Hope.

Hamilton Smith.

There is a very definite feeling amongst the people of God that the day of grace is about to close. In the words of the prophet we may say, "The day goeth away, for the shadows of the evening are stretched out." For the Christian, we may add, in the words of the Apostle, "The night is far spent, the day is at hand."

Even men of the world have a vague uneasy feeling that some great crisis is approaching. What form it will take, and how to meet it they know not. Christians, however, with the Bible in their hands. Christ in the heart, and the Holy Spirit to guide, are not left in darkness. They know that Christ is coming, and that His coming is very near. We realise in some measure the deep need of this sad world, and we know that all the efforts of men to meet that need will be in vain. Kings and Dictators, Parliaments and Committees, may for a time, and in some limited measure, relieve local distress, but they cannot remove the universal misery of a world under sin and death. Neither conferences and leagues, nor treaties and pacts, will end the sorrows of the Jew, the mis-government of the Gentile. nor the corruptions of Christendom.

There is only One who can deal with all the evil, end the sorrows of the earth. hush creation's groan, maintain the glory of God, and bring in universal blessing for man. Whether realised or not, the great need of the Jew, the Gentile, and the Church, is the coming of Christ; as we sometimes sing,

Lord, Lord Thy fair creation groans.

The air, the earth, the sea

In unison with all our hearts

And calls aloud for Thee.

The condition of the professing people of God, in these last closing moments, may well solemnise our hearts, and humble us in the dust. It is foreshadowed in the condition that existed among the people of God in the closing days of Old Testament history, for history has a strange way of repeating itself. At that time Israel had utterly broken down: the little remnant who had returned from captivity had completely failed. But in the midst of all the prevailing corruption there were a few godly souls who feared the Lord, thought upon His Name, and spake often one to another. One thing marked them above all else — they looked for the coming of Christ. They did not look for improvement in the world, they had no thought of seeking to put things right in Israel; they made no pretension to be anything themselves, but they looked for the Son of righteousness to arise with healing in His wings. Their only hope was the coming of Christ. Amongst themselves all was weakness; behind them all was failure; around them all was corruption; but before them stretched the glory to be ushered in by the coming of Christ.

Their position, in very many ways, sets forth that of the people of God today. The Jew has crucified his Messiah, and has been scattered over the world; the Gentile has so utterly broken down in government, that civilization seems on the verge of being lost in a welter of lust and violence; the Church has utterly failed in its responsibility as a witness for Christ; and those who, in the midst of the ruin, have sought to answer to the mind of God, have utterly broken down. The failure on man's side, is absolute and irretrievable. But our only hope remains Christ is coming; and in spite of all the failure behind us, and around us, the glory lies before us.

If then the coming of Christ is the great hope that is set before us for our special encouragement and comfort, in a day of ruin, we shall do well to examine Scripture. not with the vain idea of attempting to fix a date for the coming, or indulging the fleshly love of prying into the future, but with the desire of having our affections awakened towards the One who is coming.

First let us turn to Scriptures which establish the great facts that the Lord Jesus is coming to reign in glory, and that when He comes His saints will come with Him. Then we may look at Scriptures that tell us how the saints will be brought to Christ, in order to come with Him.

Turning to the last Epistle in the New Testament we find we are carried back by Jude to the first Book in the Bible, to learn that in less than seven hundred years after the Creation of man the world had become apostate. In the days of Enoch the world was approaching the great crisis of the Flood. No hope was held out of any recovery of an apostate world; but, in view of the judgment to come we have the first great prophecy of the coming of Christ. Enoch says, "Behold the Lord cometh with ten thousand of His saints" (Jude 14). The world passes on to judgment, the saints are preserved to come with Christ in glory.

Passing on to the prophet Zechariah, who prophesied in the day of Israel's ruin at the close of the Old Testament history, we find he holds out no hope of the recovery of the nation: but, in view of another great crisis. there is again held out before the saints the hope of the coming of Christ. The prophet says, "The LORD my God shall come, and all the saints with thee" (Zechariah 14: 5). Again the world passes on to judgment. but the saints are preserved to come with Christ.

Now may we listen to the testimony of the Apostle John, as declared in Revelation 19: 11-16? His prophetic utterances close the witness of the New Testament. John speaks in view of another great crisis in the history of the world — the complete break down of the nations and of Christendom. As in the days of Enoch before the close of the Old World, and as in the days of Zechariah before the close of the Old Testament, so in the days that will close the course of this present world, we learn there is no hope but in the coming of Christ, and that when the "heaven is opened," and the "King of kings" comes forth, the armies of heaven will follow Him. Thus again we learn that the present world rolls or to judgment, but the saints are preserved to come with Christ.

To anyone subject to the Word of God these Scriptures, with many others that might be cited, definitely prove that the Lord Jesus is coming to earth the second time, in power and glory, and when He comes His saints will come with Him. Seeing, however, that from the beginning of history to the present day, generations of saints have passed away, and their bodies have been laid in the grave, and that, at the present moment, millions of believers are living on the earth, while Christ is in heaven, the question naturally arises, How will the saints join Christ to come with Him?

This important question was allowed to be raised very early in the history of the Church, that we might have an inspired answer through the Apostle Paul. His first Epistle to the Thessalonians was written to give us the answer. In the first chapter of this Epistle we are told that these Thessalonian saints had been "turned to God from idols to serve the living and true God; and to wait for His Son from heaven . . . even Jesus, which delivered us from the wrath to come." When Christ appears the second time it will be in wrath, or judgment, upon the nations that have rejected Him; but with complete deliverance for His people who have suffered persecution for His name's sake. These Thessalonian saints were sustained in the midst of their persecutions by rightly looking forward to a glorious answer to all their sufferings at the appearing of Christ, when they would share with Him in the glories of the Kingdom.

This hope will not be disappointed; but as time passed on, and the coming of Christ was delayed, some of their number "fell asleep." This troubled them with the thought that possibly the saints who had passed away, would miss all the blessings and glories of the reign of Christ, that would be enjoyed by those who were alive on earth when Christ appeared. They probably had no question as to their eternal blessing, or that they would enjoy the heavenly blessings of the Father's house, but they feared they would miss the Kingdom glories. The Apostle meets this difficulty in the fourth chapter of the Epistle. He first sets their minds at rest in regard to those who had been taken from them. He would not have us ignorant "concerning them which are asleep" (verse 13).

These saints were in ignorance, and sorrow was the result of their ignorance. The Apostle wishes to dispel their darkness, and wipe away their tears. And the way he takes is the only effectual way of dispelling the clouds and ending the sorrow. He presents Christ. He reminds us that Jesus has died and is risen again; and that His death and resurrection is the great pattern of them that sleep. Christ's resurrection was secret; so, indeed, will be the resurrection of His sleeping saints. Just as we believe one, so we can believe the other. Unknown to the world they will be raised again in order that God may bring them with Jesus (1 Thess. 4 :14).

Still the question remains, how will these risen saints, and how will the living saints, be brought to be with the Lord, so that they may come with Him? This question the Apostle proceeds to answer in the parenthetical verses,  1 Thess. 4: 15-18. The Apostle stresses the importance of this passage by specially reminding us that he is speaking "by the Word of the Lord . ." We know that all his Epistles were inspired. but there are truths of such special importance that he introduces them with the reminder that he speaks by special revelation. The truth of the gospel, the truth of the Mystery, the Lord's Supper, and, in this passage, the truth of the Rapture of the saints, are all introduced in this way (Galatians 1: 12; 1 Corinthians 11: 23; Ephesians 3: 3; 1 Thessalonians 4: 15).

This, perhaps, is the only Scripture that directly tells us how we shall be taken to be with the Lord. There are, however, two other Scriptures to which we may profitably refer before examining this passage.

First, 1 Corinthians 15: 51-53. In this chapter the great subject is resurrection. The coming of the Lord is riot actually mentioned, though we know, from 1 Thessalonians 4, that the events of which these verses speak, will take place at His coming. The Apostle says, "Behold I show you a mystery," and then he tells the secret that "We shall not all sleep, but we shall all be changed." That we are coming with the Lord was no secret, for, as we have seen, Enoch and the prophets had spoken about this great event. But no prophet had ever hinted that a number of saints would never pass through death. This, indeed, was a secret reserved for the New Testament times. But if all will not pass through death, all will be changed. The sleeping saints will be "raised incorruptible," and the mortal bodies of the living will "put on immortality." The passage, however, does not go further. If we only had this Scripture we should not know into what likeness we are changed, nor what would happen to us when we are changed. This then is the first step in the great event that leads to our being with Christ. "We shall all be changed."

Passing on to the second Scripture, we read, in Philippians 3: 20, 21, that "we look for the Lord Jesus Christ as Saviour who shall change our body of humiliation that it may be fashioned like unto His body of glory." This Scripture throws further light on this momentous event. The Epistle to the Corinthians has told us we shall be changed. This passage tells us we shall be changed into the likeness of Christ. Not only shall we be morally like Him, but we shall have bodies of glory like His own. In the light of this revelation we may well ask ourselves, why this amazing grace? Why are poor sinners such as ourselves going to have these bodies of humiliation fashioned like His own glorious body? Ah! we know the answer, we are going to be like Him that we may be the everlasting witness to the worth of His Person and the efficacy of His work. Think of that poor degraded thief on the Cross, think of the proud Christ-hating Pharisee Saul of Tarsus; then pass on in thought to heaven and as, in the day to come, we gaze upon these men as glorified saints shall we not see the amazing efficacy of the work of Christ, that removes every trace of sin, and enables these men to be changed into the likeness of Christ. And what is true of these men will be true of all the saints in that vast scene of glory. When we come out in His likeness it will be according to the riches of His grace, and to the praise of the glory of His grace.

Thus we learn from Philippians that when changed it will be into the likeness of Christ, but this passage does not state what will happen to us when changed. For this further truth we must return to the fourth chapter of the First Epistle of Thessalonians. There, in verse 16, we read that "the Lord Himself shall descend from heaven." Here then we have the blessed intimation that the Lord is coming for us. The language is very explicit. It is not simply stated that the Lord shall descend, but that the Lord. Himself, shall descend. This is in accord with the Lord's own words to His disciples. "I will come again and receive you unto myself." He will not be accompanied with the great host of His holy Angels as when He comes to earth. He will come alone to meet His saints, even, as in the beautiful type, Isaac goes forth alone at eventide to meet his bride as she comes up from her wilderness journey.

Then let us notice, it is not a descent to earth, as when He appears to reign, and His feet stand once again on the Mount of Olives. It truly says He will descend, but it very precisely says it is a descent from heaven, not a descent to earth.

Moreover, we are told, that at the moment of His coming there will be a triple summons. The assembling shout, the voice of the Archangel, and the trump of God. From 1 Corinthians 15, we know that the trump of God raises the sleeping saints. The voice of the Archangel does not imply that the Archangel is present, or that the Archangel speaks, as our translation might suggest. The true translation is "with an assembling shout, with archangel's voice, and with trump of God." There is no article before Archangel and trump. It is simply characteristic of the Lord's voice. He speaks in this way, with Archangel's voice, and it may be this is the voice that changes the living saints, as the trump of God raises the dead. Then with an assembling shout He gathers both classes of saints together, and calls them to Himself.

Having assembled His saints we are caught up together. How blessed to know that, in this happy moment, so soon to come, all the things that have divided the saints will vanish away, and the humiliating divisions that have rent the Church of God, and scattered the people of God, will be for ever past. At last for one brief moment, it would seem, in the very scene of all the failure, His people will be together. For it will not be in little companies or groups of saints that we shall be taken. It will be no partial rapture by detachments, as some falsely teach today, for the word is "We . . . shall be caught up together."

Further, we learn that the meeting will take place in the air. Then how blessedly it all concludes, "So shall we ever be with the Lord." It is the Lord Who will bring us together, and the Lord Who will hold us together; never more to be divided from one another, never more to be separated from the Lord. "Wherefore," says the Apostle. "comfort one another with these words."

Here, then we have the mystery of His coming, the secret rapture of the saints by which they are taken from earth to meet Christ in the air, that they may be with Him when He comes.

Nevertheless, this great passage does not go beyond the meeting in the air. It is silent as to what happens after that wondrous meeting. Turning to the first three verses of John 14, we hear of a further stage in our journey to the glory of the Kingdom. Here the Lord tells us that He has gone to prepare a place for us in the Father's house, and that when He comes again it will be to receive us unto Himself. That meeting, we know from 1 Thessalonians 4, will take place in the air. Having received us to Himself, He will conduct us into the Father's house, as He so blessedly says, "that where I am, there ye may be also." He is leading us along the path of life which He Himself has trodden, and which leads to fulness of joy, and pleasures for evermore in the Father's house.

The last stage in the path to glory will be when Christ comes forth to, reign. At His first coming He came in humiliation, and in circumstances of weakness. At His second coming the heavens will open and He will come forth as the King of kings, and the Lord of lords. His mighty angels will accompany Him, the armies in heaven will follow Him, and, Enoch's prophecy will be fulfilled, "Behold the Lord cometh with ten thousands of His saints."

These are the stages on our way to glory. First the meeting with the Lord in the air: then to pass in to the joys of the Father's house; lastly to come forth with Christ to share His Kingdom and His throne.

This then is the blessed hope that lies before us;

The joy of the Lord's presence,

The fulness of the Father's house,

and

The glory of the everlasting kingdom.

We may add, in the great eternity beyond there lies the eternal state of the new heaven and the new earth where God will be all in all.

Seeing then that we wait for these coming glories, we may well say, "What manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God."

The Blessing of Jacob

The Blessing of Jacob.

Genesis 47: 27-31; 48.

Hamilton Smith.

(Extracted from Scripture Truth magazine, Volume 17, 1925, page 4.)

During the first seventeen years of Joseph's life he was cared for by his father Jacob, and, with beautiful fitness the aged father during the last seventeen years of his life becomes the object of tender care on the part of the son (Gen. 47: 28). At the end of this period we reach the last and brightest stage of Jacob's chequered path, the tranquil calm of his dying hours being in bright contrast to the stormy life through which he had pursued his crooked and self-willed way. To this holy and elevated scene Joseph is specially called, and in it he and his two sons have a peculiar place of privilege.

Jacob — the man of nature — is weakened by age and sickness. The world to which he had clung with such tenacity is fast fading from his view, his eyes being dim by reason of age (verse 10). But when the strength of nature is weakened, and the natural vision is dim — when all things earthly are fast slipping from his grasp — he rises above the loss of all earthly joys and finds in God his sole trust and unfailing resource. Hence it is that his mind travels back to that great moment at the commencement of his pilgrim path when God Almighty appeared to him at Luz in the land of Canaan, and there blessed him and gave the land to his seed for an everlasting possession on the ground of unconditional promise. The futile scheming, the mean shifts, and underhanded planning, that had so often marred his way are all passed over as of no avail; and for every hope for a far-reaching future he rests in the unconditional promise of God with which he commenced his journey (verses 3, 4).

But if there is blessing on the ground of promise secured to Jacob's seed, then Jacob can claim a blessing for Joseph's sons. Jacob can say, "they shall be mine." He claims them as his seed and therefore as the heirs to the inheritance (verses 5, 6).

Then, reverting to his own history, he contrasts his earthly lot with the bright future of Joseph's sons (verse 7). He sees stretching before them, and their seed, a great inheritance in the land, but as for himself, all his earthly joys in the land of Canaan were ended with the death of his best-loved wife. Rachel was the loved object of his life. Rachel was the special object of his care at the ford Jabbok. Rachel's sons were loved above all his children. At Rachel's death love marked her burial place with a pillar to keep her name in perpetual remembrance. For Rachel he had suffered, toiled, and lived, and with her all earthly joys were closed for Jacob. It was as if he said to Joseph, "Your two sons have bright earthly prospects before them, but, as for me, mine were all buried in Rachel's tomb." But the faith of the dying patriarch looks beyond the end of all earthly joys; and the man who was for ever talking of going down to the grave — now that his feet reach the edge of the grave — looks beyond death and corruption, for if he speaks of Rachel's tomb "in the way of Ephrath," he significantly adds, "the same is Bethlehem." The very spot which closed up the earthly joys and natural affections of Jacob's life is the place from whence would come the One who would bring in everlasting blessing for Jacob's seed. "Thou, Bethlehem-Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be the ruler in Israel whose goings forth have been from old, from everlasting" (Micah 5: 2). One has said, "the tomb of Jacob's earthly hopes was the birthplace of his heavenly ones. Ephrath and Bethlehem were one and the same place. Death and resurrection go together in the counsels of God and the experience of His people. As surely as Ephrath does the work of death for us, so surely it will become a Bethlehem to us."

Jacob has spoken hitherto, but from this point in the story he speaks as Israel. Jacob the man of nature has recalled the past and seen the end of all his hopes in death, now as Israel (the prince with God) he will declare the mind of God. As Jacob he has seen death ending the plans of man. As Israel he looks beyond death and unfolds the purpose of God (verses 8-11). But the eyes of Israel were dim for age, so that he could not see (verse 10). If heavenly things are opening to him, earthly things are fading from him. And so it is he no longer thinks of the sorrows by the way, but of the goodness of God that had never forsaken him. He owns that God had been better to him than all his natural thoughts. He can say, "I had not thought to see thy face; and, lo, God hath showed me also thy seed."

With the goodness of God filling his soul, Joseph and his two sons for the moment pass from his thoughts, and in the presence of God "he bowed himself with his face to the earth." He has reached the highest moment in his spiritual life — he is a worshipper. This, we know from the Holy Spirit's comment in Hebrews 11, was the crowning act of faith in the life of Jacob. "By faith," we read, "Jacob, when he was dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff." The scheming, the supplanting, the selfishness, and the independence that so often marred his path had passed away, and at last Jacob is marked by faith, dependence, and worship (verse 12).

The result is very blessed. As a worshipper in the presence of God he learns the mind of God. He acts no longer as nature would dictate, but as God would direct. He crosses his hands "intelligently" (N. Tr.), placing the right hand on the younger and the left hand on the elder (verses 13, 14). Thereupon Jacob blesses Joseph, but does so by blessing his two sons, for the blessing that he pronounces is upon "the lads." He speaks of God according to his experience of God. It is the God that shepherded him all the days of his life — the Angel that had redeemed him from all evil — into whose hands he commends the lads (verses 15, 16). Joseph, allowing his natural thoughts to govern him, and not discerning the sovereignty of God that blesses according to His purpose, protests against Jacob giving preeminence to the younger son. Jacob, however, will not give way to Joseph's natural wishes. He is perfectly aware of the course he is taking. He can say, "I know it, my son, I know it." He is not only acting according to the mind of God, but he is doing so intelligently. His spiritual vision was never brighter than at the moment when his natural vision had become dim with age. Another has said, "There never was a man who saw more brightly than Joseph; but Jacob dying, sees the future with steadier, fuller gaze than the most famous interpreter of dreams and visions since the world began."

In Genesis 49 we pass from the private scene between Jacob and his son Joseph and we have the closing moments of Jacob's life to which all his sons were summoned, though here again we shall find that Joseph has a pre-eminent place. The twelve sons of Jacob were the nucleus of the nation of Israel, and thus, under the guidance of God, Jacob uses their different characteristics to give a prophetic outline of the moral history of the nation, and God's purpose for the blessing of Israel through Christ, more especially setting forth the condition of the nation "in the last days" that precede their entrance into blessing under the reign of Christ.

The first three sons present by their characteristics the moral failure of Israel as a nation marked by corruption as exemplified in Reuben, and violence as expressed in Simeon and Levi. As such the nation would be rejected. God will not enter into their assembly or connect His honour with those marked by corruption and violence. It is not by such means that the purposes of God will be brought to pass (verses 3-7).

The fulfilment of God's purposes is connected with Judah, for from Judah the King who wields the sceptre, and the Judge who administers the law, would arise, and the gathering of the people will be to Him (verses 8-12).

The King, however, who arises from Judah will be rejected; so for a time the nation falls under the power of the Gentile set forth by Zebulon and Issachar. These two sons foretell how the nation would fall under the influence of the world through the pursuit of commerce, and willingly pay tribute to the world for the sake of ease (verses 13-14).

In Dan we see that through this tribe the nation would fall, like a rider falling backwards. Dan is an instrument of Satan's power, bringing about the apostasy of the nation. But at the darkest moment of their history — when the mass fall under the power of Satan — there will be a remnant who look to the Lord and wait for His salvation (verses 16-18).

When the remnant look to Jehovah for salvation, then the moment of deliverance is at hand, hence in Gad we have the great fact set forth that though the godly remnant may be overcome at first, and pass through great suffering, yet in the end they will overcome. Abundance of blessing for the nation will follow as set forth by the "royal dainties" of Asher (verses 19-20).

Moreover, the nation brought into liberty will break forth in praise as seen in Naphtali, "the hind let loose," and the "goodly words" he giveth (verse 21 ).

This necessarily brings us to Joseph, a beautiful picture of the One through whom all the blessing will be brought in. As in his history he sets torte Christ in His supremacy, so in the dying words of Jacob he is the son that is chosen to set forth Christ personally. Christ is the fruitful bough. Jehovah sought for fruit from Israel, but found the nation to be but a barren vine. But in Christ there is fruit for God and blessing for man. Not only by "a well," speaking of one favoured spot, "the land of Israel," but blessing that runs "over the wall" to the far-off Gentile. But the One through whom all the blessing comes was once "sorely grieved" by the archers who shot at and hated Him. He was the rejected one of his brethren. But the One rejected by His own is made strong by the mighty God of Jacob, and "from thence" is the Shepherd the Stone of Israel. "From thence" — from the place of weakness — He is exalted to a place of strength; from the place of death where He was "shot at" He is brought again from the dead, as Joseph was brought from the pit, to be the "great Shepherd of the sheep" (Heb. 13: 20). And "the stone which the builders cast away as worthless, the same is made the head of the corner" (1 Peter 2: 7, N. Tr.).

The rejected but exalted Christ becomes the source of blessing far exceeding all known blessings, for He will bless "with the blessings of heaven above" in addition to the blessings of the deep "that lieth under." Blessing that will far exceed any blessing that the nation has enjoyed in the past. Moreover, the blessing will reach beyond the land "unto the utmost bounds of the everlasting hills." Furthermore, the boundless blessing that will fill this world of bliss will be to the glory and exaltation of the once-rejected Christ — a crown of glory to Him that was once separate from his brethren (verses 22-26).

Finally, in Benjamin we have Christ brought before us as the victorious King of kings, delivering His people, destroying His enemies, and sharing with his people the fruits of His victory (verse 27).

The Breaches in the Wall

The Breaches in the Wall.

Isaiah 22: 5-14.

Hamilton Smith.

This passage depicts a dark day in the history of Jerusalem. It was "a day of trouble" and "perplexity." The walls of the city were broken down and the enemy was "at the gate." The inhabitants of Jerusalem saw their choice valleys filled with chariots, and the horsemen of their enemy at the gate. To defend themselves they looked "to the armour of the house of the forest." They saw also "the breaches of the city of David," and made the most desperate efforts to stop the breaches, even breaking down the houses to fortify the walls.

Alas, in the day of their trouble, they missed the mind of the Lord, and this in a threefold way.

First, they entirely failed to see that the "trouble" and "perplexity" — the enemy at the gate and the breaches in the wall — were "by" or "from the Lord God of Hosts." They overlooked the first great cause of all their trouble and, looking merely at second causes, could only see that an enemy had made the breaches. They did not see that the Lord was behind all, and that, in His righteous judgment He had allowed the enemies of Israel to make the breaches in the wall because of their sin and folly.

Secondly, though they made the most strenuous efforts to repair the breaches, yet, in their trouble and perplexity, they did not look to the Lord. The Lord has to say, "Thou didst look in that day to the armour" . . . "but ye have not looked unto the Maker thereof, neither had respect unto Him, that fashioned it long ago."

Thirdly, the Lord called "to weeping and to mourning," and instead they abandoned themselves to feasting and drinking, for they said, "Let us eat and drink for tomorrow we die." They pursued their course, as if all would be well, with utter indifference as to results and without a thought as to the future.

In this, the close of the Christian dispensation, the people of God again find themselves in "a day of trouble" and "perplexity," according to that word which tells us "in the last days difficult times shall come." We may truly say the enemy is at the gate ever seeking to break up and scatter the people of God, and our hands are weakened for resisting the enemy by reason of the breaches in the wall. Hence the words of the prophet still carry with them warning, as well as guidance, for those who are in a like condition, and who have ears to hear, for "whatsoever things were written aforetime were written for our learning that we through endurance and encouragement of the scriptures might have hope."

Before, however, we seek to apply the lessons of Isaiah 22, it may be well to take a general view of the condition in which the people of God find themselves today, and the distinct activities of the Spirit of God during the past four centuries. In this period there have been, we judge,

THREE GREAT MOVEMENTS of the SPIRIT of GOD.

First, no true believer can ever cease to thank God for that mighty work of the Spirit in the early part of the sixteenth century by which we have gained an open Bible in a language to be understood, and the general knowledge of gospel truths by which the soul is saved and established in its individual relationships with God. The peace and religious liberty we enjoy today, we owe, under the good hand of God, to that noble band of reformers who in the face of deadly opposition, proclaimed the truths which in many cases cost them suffering, persecution, and a martyr's death.

We must not, however, make the Reformation the measure of divine truth. The movement, in the hands of men, essentially took a reforming character. It left believers associated together in reformed churches, but it in nowise attempted to gather believers after the pattern of the primitive Church. Indeed the question of the true nature and character of the Church was never directly raised by the Reformers. The Church was not in any true sense separated from the world; on the contrary, the reformation placed the Church, in general, under subjection to the State in order to free it from subjection to the Pope. The movement did not give Christ His place, in heaven, as the Head of the Church which is His body, nor did it give the Holy Spirit His place on earth as dwelling in and with believers as the House of God. National churches were instituted and, as it has been truly said, "Churches finding their limits in the circumference of the countries inhabited by those of whom they formed part, is that which the Word of God makes not the least allusion to. Such Churches cannot either in fact or in affection be the Bride of Christ. They are necessarily in relation with the country wherein they are formed. The unity of the body of Christ is lost to them."

With the nationalisation of Churches there speedily set in the decay of vital power. The name and doctrines of Christianity were still adhered to as a creed, to which the natural man could subscribe, but only a few names left in the book of life (Rev. 3: 5). The great reformation movement has resulted in a vast number that profess Christ with comparatively few that have life in Christ. The movement which, in the power of God, commenced so brightly soon degenerated in the hands of men, into a system of orthodox profession of which the Lord has to say, "Thou hast a name that thou livest, and art dead."

At the dawn of the eighteenth century this lifeless profession had reached its deepest depths of darkness and decline. "Natural theology without a single distinctive doctrine of Christianity, cold morality, or barren orthodoxy, formed the staple teaching both in church and chapel. Sermons everywhere were little better than miserable moral essays utterly devoid of anything likely to awaken, convert, or save souls." But when all was at the worst there was amongst English speaking races, in the early part of the eighteenth century a second great movement of the Spirit of God, who wrought in mighty saving power. Evangelists were raised up to proclaim the glad tidings. Whitfield, Wesley, Grimshaw, Berridge and very many other earnest and devoted servants of the Lord went throughout the land warning sinners of judgment to come, arousing consciences to a sense of need, and bringing relief and salvation to thousands upon thousands through the preaching of Christ and Him crucified. We may truly thank God for this devoted band of preachers without shutting our eyes to the weakness of the movement in the hands of men. It is manifest that at its best it did not go beyond a gospel that aims to meet the need of man. It stopped short of that fuller gospel preached by the Apostle Paul that, entirely setting aside man in the flesh, links the believer with Christ in the glory, thus constituting the Christian a heavenly man. It brought blessing to the sinner, but left him in the world with the idea of making it a better and a brighter place. The result has been that worldliness, ecclesiastical and political, has become a prominent characteristic of the evangelical movement. In the sincere desire to reach the masses, every endeavour has been made to popularise the truth and make it more or less attractive to the natural mind. Every effort has been made to impress the natural man by the aid of music and other human means. Hence the levity, and often even vulgarity, that so largely disfigures this movement in the present day. Moreover, another great weakness of the movement is its individualism. Its great aim and end is the blessing of individuals; it presents no true conception of the Church whether in its formation, its present administration or its future glory. All these essential truths of Christianity are entirely outside the scope of the Evangelical movement. Souls are truly converted, for which we may thank God, but the movement as such leaves the converted souls in the various religious systems of men.

Coming now to the early part of the nineteenth century we find a third movement of the Spirit of God. Between 1829 and 1830 a few devoted Christians in Dublin seceded from the established Church and met together, at first in a private way, to remember the Lord in the breaking of bread and for prayer and study of the Word. Very shortly, in different parts of the United Kingdom, others separated from the National Church and independent bodies, and met together in a similar way in simple faith in God without any human leadership. Taking the Scriptures as their only and sufficient authority and in dependence upon the guidance of the Holy Spirit, they speedily learned the great truths concerning "Christ and the Church" which had been lost to the Lord's people from the days of the apostles They realized that Christ is the Head of the Church, and that all believers are members of one Body on earth united to the Head in heaven, and to one another, by the Holy Spirit. Having thus discovered the great central truth of the dispensation, at once every other truth received a fuller and deeper meaning. The gospel was seen and preached in its fulness. The prophetic Scriptures were opened up more fully and the coming of the Lord was seen to be the immediate hope of the Church. In connection with the revival of these truths there was a corresponding life of "good works" and separation from every form of worldliness.

It is, however, of the first importance to see the distinctive character of this movement. It was essentially a separative movement. Hitherto the true people of God had been held captive in the great religious systems of men whether Papal, National, or Nonconformist. Though converted they remained in these religious systems. Now, for the first time, large numbers were set free from the bondage of these man-made systems. The reason of this separating action of tbe Spirit of God is clear. The moment had at last come when God, in His mercy, was about to revive the truth concerning Christ and His Church. Anyone instructed, according to Scripture, will at once see that it was impossible to remain in connection with the systems of men, and, at the same time, hold and practice the truths concerning the Church whether viewed as the body of Christ or the House of God. It was indeed as with Israel of old; when the moment came to rebuild the House of God, it became an absolute necessity to set free a remnant of Israel from the mass of the nation in captivity, and bring them back to the Land, the true ground for God's people in that day.

Moreover, as with Israel of old the adversary attacked, both by subtlety and open hostility, the little remnant that sought to build the House of the Lord, so the enemy set to work to mar the testimony of those who were once more seeking to walk according to the principles of the House of God. Alas! he has so far succeeded that this little remnant of God's people, who were once united in the truth, have by numerous divisions, been scattered and broken up into various companies. What then we may ask has been

THE CAUSE OF DIVISIONS?

We may well ask ourselves how is it that the enemy has been allowed to bring about these disastrous divisions among this little remnant of God's people? In order to understand the underlying causes of division let us remember there are two great facts on which hang all the distinguishing truths of Christianity which were recovered by this last movement of God. First that Christ is seated as Son of Man in the glory of God: second that the Holy Spirit as a Divine Person is dwelling in and with believers on the earth. We do not forget that every blessing enjoyed by the saints in this dispensation, as well as in the past and in the future, is secured by the death and resurrection of the Lord Jesus, but the particular blessings which belong exclusively to Christianity are secured by these two immense facts, only true in this dispensation, that there is a Man in the highest place in glory, and a Divine Person on earth. By the Holy Spirit believers on earth have been united to one another to form that mystic body of which Christ in heaven is the Head. Then, as we have already seen, these truths, and all that they involve, can only be known in power by those who have taken a place in separation from the great religious systems of men which, by their constitution, their teaching and their practice, are a denial of the truth of the Church as unfolded in Scripture. In the light of these truths we judge the root causes of all divisions will be found to lie in three solemn facts: —

1st. We have failed to walk in the Spirit.

2nd. We have not held the Head.

3rd. We have not maintained that holy separation without which it is impossible to act in accordance with these truths.

This, however, calls for further explanation. The movement of the last century to which we have referred was essentially a spiritual movement. The return, in any measure, to the principles and practice of the great truths of the Assembly, as unfolded in the epistles, was a return to ground on which there was no room for the activity and devices of religious flesh. It was ground which, being divine, could only be taken and maintained in the power of the Spirit. We cannot read the early chapters of the Acts without being struck by the fact that the Church on earth was not only formed by the Holy Spirit, but was maintained by men who were filled with the Holy Spirit, and acting in the power of the Spirit by spiritual means. On the day of Pentecost the disciples were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance. Brought before the rulers, Peter is filled with the Spirit when he confounds his opponents. Later we read "they were all filled with the Holy Ghost and they spake the word of God with boldness." To meet the temporal needs of believers, men were appointed full of the Holy Ghost. The adversaries of Stephen could not resist the Spirit by which he spoke, and at his martyrdom "he being filled with the Holy Spirit looked up stedfastly into heaven, and saw the glory of God and Jesus standing on the right hand of God."

From this rapid survey of these early scenes it is manifest that whether it was the formation of the Church, or the maintenance of the Church against the attacks of the enemy; whether it was preaching to sinners or ministering to the saints, all was one in the power of the Holy Spirit, and by men who were filled with the Spirit. There was an entire absence of all the religious machinery and carnal methods by which the varied religious systems of today seek to conduct their services and retain their hold on the people.

It must be plain that if all were walking in the Spirit, we should be perfectly joined together, in the same mind and in the same judgment. There would be no occasion for a divided judgment. There may indeed be different apprehensions of divine truth, — some see farther than others, — but if controlled by the same Spirit all look in the same direction. There may be different views of the same object even as the gospels present different views of the life of Christ yet all are in perfect accord because presented by the same Spirit. (1 Cor. 12: 4, 8, 9, 11).

What then is the cause of strife and divisions? Does it not lie in the fact that in the Christian there are two opposing powers, the flesh and the Spirit, and these are contrary the one to the other. To be in agreement with one another we must be controlled by the same power If two Christians are controlled by the Holy Spirit they will be in accord. If both are controlled by the flesh they may be in accord. But if one is controlled by the Spirit and the other by the flesh there must be conflict, for "the flesh lusteth against the Spirit, and the Spirit against the flesh." There must be strife when the flesh and the Spirit come into collision whether it be in an individual or in a company. (Gal. 5: 17)

Now the movement to which we have referred called for and necessitated a spirituality for which the mass were not prepared. So it came to pass with the increase of numbers there was a decrease of spirituality. The flesh acted and fleshly methods crept in with the result that there was collision between those seeking to walk together in the line of the Spirit and those acting in a more fleshly way. It has been truly said "the more we investigate, the better we shall see that the cause of strife generally between any two Christians is, that one has allowed human considerations of some kind to sway him, while the other, with a more single eye, considers for the Lord only."

Here then lies one great root cause of all divisions. We have not walked, nor held the truth, in the power and grace of the Holy Spirit; nor submitted to His guidance and control, with the result that there has been the increasing intrusion of the flesh, and its methods, leading to endless strife, confusion and division.

There is, however, as we have said, another great cause of divisions; we have not held the Head. One has said "while we have theorised about Christ as Head (and consequently as our Resource, instead of the machinery of the denominations) we have never known how to use Him when difficulty has come in. Where we should have referred the matter to Him, and waited for His solution, there has been the impatience and zeal of the flesh that would put forth its hand for the steadying of the Ark with the resultant smiting from the hand of the Lord." We have held the truth of the Head, we would have died for the truth, and yet all the time it may be, we have not held the Head. To hold the truth of the Head is merely to hold the doctrine, and so far right; but to hold the Head is to turn to the One who is the Head and use the resources that are in Him as the Head. We have made the mistake of looking for power and wisdom and guidance in the Church and our conceptions of it; and thus in our difficulties and perplexities we have looked to teachers, leaders, and gifted men in the Church, rather than to the One who is the Head of the Church and in whom dwells all the fulness of the Godhead. We have not turned to Him and spread out before Him all our difficulties and differences of judgment. With a measure of knowledge of divine principles we have assumed competency to apply these principles in the difficulties that have arisen, forgetting that however correct our principles they can only be rightly applied under the direction, and by the wisdom and perfect knowledge of the Head. We have discussed difficulties amongst ourselves, and trusted in men rather than in Christ the Head; with the result that we have been left very largely to our own devices. As we read of the godly Hezekiah, there came a moment in his history when "God left him, to try him, that he might know all that was in his heart" (2 Chron. 32: 31). We have failed to hold the Head and we have been "left" to do what is right in our own eyes, and the outcome has been sorrow upon sorrow and division upon division.

Moreover, have we not failed in the maintenance of that holy separation which in the beginning was such a prominent mark of this spiritual movement, and without which all else is in vain? In the history of the remnant who returned from the captivity to build the house of the Lord, the first attack of the enemy was an effort to break down their holy separation by the attempt to form an unequal alliance to do the work of the Lord (Ezra 4: 2). And so also in regard to those who, in obedience to the Word, have gone forth from the great religious systems which have been formed by sincere men after the pattern of the Camp (Heb. 13: 13), has there not been a constant effort by the enemy to entangle them again in these systems, and thus lead them to surrender or nullify the great truths concerning Christ and the Church which can only be held and enjoyed by a separated people? As we have seen with the remnant in the days of Ezra, the plea of service to the Lord's people and furthering the Lord's work, has been constantly advanced in order to justify a return to, or service in connection with, these corrupt religious systems in which so many of God's dear people are held in bondage. Those caught by this snare forget that the measure of our preparation for the Master's use is the measure of our separation from all that is contrary to the Lord outwardly and inwardly (2 Tim. 2: 19-22). We do well to remember that if we have separated from these systems in spite of true people of God being in them, it cannot be right to return to these systems because they are there. Furthermore, we must not forget that the Lord knows full well how to care for His beloved sheep wherever they may be found, and that He will not let them suffer because we, in obedience to His word and faithfulness to Himself, refuse to go back to the systems in which they may be found.

These then are, we believe, the great root causes of division — we have not maintained separation — we have not walked in the Spirit — we have not held the Head. Moreover, a little thought will show that the root causes of the divisions that have marred this last great movement of the Spirit of God, are the same causes that brought all the ruin into the early Church. The practical setting aside of the Holy Spirit by fleshly expedients, the absolute ignoring of the Church's Head in heaven by setting up a visible head on earth, and the formation of unholy alliances with the world, are the outstanding sins of Christendom, which have involved the ruin of the Church on earth and are leading to the final apostacy. As we have seen, the Spirit of God, in the last century, led a great number of the people of God to separate from the systems of men to walk in the light of the truth as taught in the epistles, and maintained in the Church at the beginning; but, alas, very soon there came breakdown in practice by falling into the failures of the Church in its early days, when it departed from first love and allowed the world a place inside. The result is, as with Israel of old, the enemy is at the gate and there are breaches in the wall.

EFFORTS TO HEAL THE BREACHES.

Like Israel of old many have fallen into the snare (that looks so commendable and plausible) of endeavouring to heal the breaches by human efforts and human expedients. These efforts have taken two forms.

First, an effort has been made to heal the breaches by leaders in different sections of brethren conferring together in the hope of removing difficulties and coming to some understanding.

Second, an effort has been made, and is still being made, on the part of more or less gifted individuals to bring about healing by ministering in meetings where they would not or could not break bread.

Both are the worldly methods adopted by the religious world with the hope of removing the scandal of the great religious sects, and of arriving at some form of religious unity. The one by ecclesiastical conferences and the other by exchange of pulpits. Seeing the true character of these methods, as being merely human expedients savouring of the world and its principles, there can be little wonder that both have signally failed.

The reason of this failure is fairly obvious. As to the first method — the attempt to stop the breaches by way of conference — it must be clear that if any healing could be accomplished on the ground of a few leading brothers having settled their differences it could hardly be anything but an amalgamation of parties which would set aside the great principles of the Church of God, and leave the consciences of the mass totally unexercised. Moreover, such conferences have been almost wholly occupied with discussing details of doctrines and practices in the past which were believed to be the primary cause of these divisions. The inevitable result has been that each sought to justify his own position. In a word, these conferences were concerned with second causes rather than with the great first causes of division to which we have already referred. Occupied with second causes it is easy to find much that is right, and much that is wrong, on all sides. Occupied with first causes we should have found in our common failure a common ground of confession before the Lord.

As to the second method — certain brothers essaying to minister where they cannot break bread — it may well be advanced that to associate in preaching and ministry with those with whom I cannot identify myself in the breaking of bread in their community is to place the need of man, and the care of saints, on a higher plane than the glory of Christ. If some solemn matter has arisen which prevents my having fellowship with saints in the highest and holiest of Christian privileges, how can I consistently have fellowship with them in service? To ignore the higher claim while endeavouring to carry out the lower is surely putting a slight upon Christ. Moreover, those who act upon this principle are generally, sooner or later, drawn back into the great systems of men from which they formerly separated, under the plea of helping the Lord's people in these systems. They ask, "What harm is there in joining in the work of the Lord with those with whom we cannot break bread?" But it is not long before such reverse their question and, with every show of reason, ask, "Why not break bread with those with whom we work?" The result being that such slip back into the worldly religious systems from which they had nominally separated. They may plead it is a matter of service, and to their own Master they stand and fall. This may be said in all sincerity, but too often we fear, perhaps unconsciously, the Lord's holy name is being used to cover the solemn fact that they are doing what is right in their own eyes. Alas! how many names can be recalled of those who, under the plea of wider service and greater usefulness, have abandoned the path of separation and have been lured back into the great systems of corrupt Christendom, or into a wider and more conscienceless association with representatives of every system, while claiming that they do not belong to any. Such are now building again the things that once they destroyed. They little thought to go the lengths that they have gone, but, starting on an inclined plane they found circumstances too powerful for them. This is because such have confused "testimony" with "fellowship." It is indeed our privilege to testify the truth to saints and sinners, but if we are to remain faithful to the truth and to the Lord, it must be apart from all fellowship with the systems in which many of the saints may be found; otherwise we shall drop into a form of "independency" and self-will which on the part of some even gifted men, has caused so much distress and confusion among the Lord's people.

Thus we fear that both these efforts to stop the breaches have not only signally failed, but worse, they have tended to further scatter the Lord's people, have accentuated their differences, and enlarged the very breaches that they desired to stop. Like Israel of old, they have broken down houses to build up breaches. If then all these efforts have failed, it may well be asked

WHAT ARE WE TO DO IN THE PRESENCE OF DIVISIONS?

In the first place we must ever remember that if "brethren" so-called had never divided, or if, by some miracle of grace, they were all together again, they would still be but a little remnant, The Church would still be broken and ruined. The mere coming together again of brethren would very well content many, but would it content the Lord? Viewing things from our standpoint our vision becomes contracted, our interests limited, and our affections cramped. Did we but see things from the Lord's standpoint we should feel more deeply the condition of the whole Church, and our part with it in all the evil and confusion that has come into the house of God through our failure in responsibility.

However, just as the remnant in Haggai's day, though forming part of all Israel, were distinguished from their brethren in captivity, and had special messages from the Lord, and were dealt with in a special way by the Lord, so may we not say that those in our day, who have received the light of the Church, and seek to walk according to this light, are in a place of special privilege with special responsibilities, though united with all Christians to form the house of God, and sharing in the ruin of that house?

With this reminder, let us confine our thoughts, for the moment, to the divisions among those called "Brethren." Again we ask, does Scripture give us any light as to what is the right course to pursue in the presence of these divisions? Doubtless many Scriptures contain principles that will guide us, and amongst others may we not say that the passage we have quoted from the prophet Isaiah, has great instruction for us in the presence of our failure, as indeed it had for Israel in the day of their failure?

We have seen that the prophet reproaches Israel in the day of their perplexity with not discerning the hand of the Lord in all their troubles. If the enemy was at the gate, if there were breaches in the walls, they failed to see that it was "by" or "from the Lord." First then, learning by their failure, let us unreservedly own that because of our folly the hand of the Lord is upon us in discipline. In the address to Laodicea, presenting the last phase of the professing Church on earth under the gaze of the Lord, He sees on the one hand the great mass of unreal profession which He is about to spue out of His mouth: on the other hand He sees His own — those whom He loves — and such He chastens. Has not the day come when we either belong to those who are loathed and spued out of His mouth, or to those who are loved and chastened by His hand? Looking beyond all second causes which may instrumentally have brought about division, let us see clearly, and definitely admit, that because of our failure these breaches are "from the Lord." It is not that, by so speaking, we charge the Lord with our sin and failure but behind all these troubles and because of our sin and failure, we see the hand of the Lord. No one would charge the Lord with the sin of stirring up strife among the Lord's people, and yet because of the low condition of the Ezra remnant the Lord says, "I set all men everyone against his neighbour" (Zech. 8: 9, 10). Moreover, if we are broken and divided under the chastening of the Lord it behoves us to beware lest we "despise" the chastening of the Lord on the one hand, or "faint" under it on the other. To say, as some do, "Divisions are all wrong and therefore we ignore them, and minister, or even break bread, wherever we can" is to ignore the fact that divisions exist under the chastening of the Lord, in a word, to despise His chastening — an intensely solemn thing. On the other hand to surrender divine principles and abandon the path of separation because of our failure, is to "faint" under the chastening of the Lord. We have been too apt to view division in relation to our brethren and the way they have treated us, or we have treated them, rather than view them in relation to the Lord and the way we have treated Him. We have said, "We are divided because so-and-so did a wrong act or propounded a wrong doctrine," instead of saying, "We are divided because we have failed to give Christ His place as Head in whom is all the fulness of the Godhead, all power and all wisdom for every possible difficulty that could arise in the history of the Church." The Lord has allowed us to discover that it is much easier to divide than to come together again.

Secondly, we have seen that in the day of Israel's trouble and perplexity they made efforts to stop the breaches, and they looked to their armour, but they did not look unto the Lord. Here surely we have another great lesson — not only let us own that all that has come upon us is "from the Lord," but, abandoning our own puny efforts to stop the breaches, let us whole-heartedly turn to the Lord. The point of departure must of necessity be the point of recovery. As we have seen, "Not holding the Head" was the point of departure, to turn to the Head, as our all-sufficient resource is the way of recovery. It should deeply touch us that the very One we have so deeply wronged — whom we have slighted and grieved — is the only One to whom we can turn in our sin and shame. It is far easier to set to work to repair the breaches than to bow before the Lord in confession of the sin that caused the breaches. One has said "It suits the flesh in us far more to repair a breach and so present a respectable appearance, than to bow in confession and own the hand of the Lord dealing in faithfulness with that which He loves" (Rev. 3: 19).

Finally the inhabitants of Jerusalem were rebuked for feasting and drinking at the very time when the Lord called for weeping and mourning. If it is right to stedfastly set our faces against all human efforts to patch up the breaches, does it therefore mean that we must quietly acquiesce in the fact that the Lord's people are divided? Are we to settle down in heartless indifference to the saints from whom we are divided? Far be such a thought. But it may be asked "What else is there to do?" There is one thing we can do — and only one — we can humble ourselves before the Lord and cry mightily to the One who has said "I will close up the breaches" (Amos 9: 11). In the presence of the breaches we may well look to God that our hearts may be burdened with the sense of our sin and shame, so that with hearts moved to their depths we may confess our sin to the Lord and cry mightily to Him, and wait, and wait upon Him, for who can tell whether He will be gracious to us, and how far He might grant some measure of healing; and who can say that even yet there may not be some distinct movement of the Spirit of God in [the early part of] this century as in the preceding centuries? Whether it will be so, or what form it might take none can forecast. God is sovereign and will maintain His sovereignty in spite of all that we are. It is ours to cast ourselves upon Him confessing our failure and the common failure of the Church. Such confession, commencing perhaps with only a few, might spread to a very great number being brought to confession before the Lord. The first movement of the Spirit in dealing with unholy alliances formed by the people who returned from the captivity, commenced with one man. Ezra alone pours out his soul before God, saying, "O my God, I am ashamed and blush to lift up my face to Thee" (Ezra 9: 6). But the effect of one man's acting by the Spirit was very great, for we read "When Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God there assembled unto him out of Israel a very great congregation of men and women and children, for the people wept very sore."

Thus in the presence of these sad divisions our only godly course is to unreservedly own that the Lord's hand is upon us in discipline, to turn to the Lord as our only and sufficient resource, and humble ourselves under His mighty hand in confession of our sin and shame.

If, by a special work of the Spirit of God in our day "a very great congregation" of the people of God, in all parts of the earth were stirred to humble themselves in confession before God, it might be answered by that long looked for moment when the Lord shall descend from heaven with a shout, when the sleeping saints shall be raised, when the living saints will be changed, and when at last His scattered and long divided saints "shall be caught up together" to be for ever with the Lord.

H. S.

NOTE.

From the foregoing remarks it might be concluded that the possibility of local healing between divided saints is ignored.

Where there is a growing acquaintance with the truths of the Assembly on the part of two local companies, their common exercises may draw them together in the confession of their departure from these truths. If such humble themselves under the chastening hand of the Lord, it may result in the Lord bringing them together to walk once again in the light of the Assembly. Such cases, though rare, are not unknown.

On the other hand it must not be forgotten, that two divided companies may find themselves together through gradual decline from the truth of the Assembly. By the loss of these truths and the consequent lack of godly exercise, they may find themselves together on common ground, but, alas, on lower ground than that of the Assembly, thus only adding to the confusion amongst the Lord's people. Such cases are only too common.

The Brokenhearted

The Brokenhearted.

Psalm 147: 2-4; Luke 4: 18.

Hamilton Smith.

In the fourth chapter of the Gospel of Luke we have the touching record of the Lord's entrance upon His public ministry in this world of sin and sorrow; and we learn, from His own lips, the character of His ministry. Quoting Isaiah's prophecy concerning Himself, He says, "The spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor, He hath sent me to heal the brokenhearted."

The world is full of broken hearts. It may endeavour to cover up its sorrow with a mirth and laughter but, says the preacher, in the book of Proverbs, "Even in laughter the heart is sorrowful" (Prov. 14: 13). Underneath all the outward gaiety of the world there are secret sorrows and broken hearts.

Turning to the word of God, we discover for our comfort that God is not indifferent to these broken hearts. The Psalmist tells us that God is One that "healeth the broken in heart, and bindeth up their wounds." Moreover, the Psalmist immediately adds, "He telleth the number of the stars, He calleth them all by names. Great is our Lord" (Ps. 147: 2-5). The number of the stars is too great for us to tell; the sorrow of a broken heart too deep for us to fathom; but God can count the stars in heaven and heal the broken hearts on earth. In the greatness of His love He gave His only begotten Son to come into this world to heal the brokenhearted.

When we look at Jesus, we at last see One perfect Man who came into this world to seek broken hearts. The devil, indeed, sought to turn Him from His quest, by offering Him all the kingdoms of this world and their glory. But, refusing the world, its honours, and its riches, He chose to become a poor Man seeking brokenhearted men in order to dry their tears, and heal their wounds.

As we trace His path through this valley of tears, in search of broken hearts, we see Him, in the Gospel of Luke, healing the heart of a brokenhearted sinner; binding up the wounds of a brokenhearted saint, and drying the tears of a brokenhearted widow. Moreover, we learn that such was the wickedness and hardness of man's heart that at last His heart was broken. We broke the heart of the One who came to heal our broken hearts.

Thus we discover that hearts are broken by the sins of the sinner, by the failures of the saints, by the death of our loved ones, and above all, by unrequited love.

1. THE BROKENHEARTED SINNER (Luke 7: 36-38.)

In the touching scene that took place in Simon the Pharisee's house we are permitted to gaze upon that most wonderful sight — a meeting between the Saviour and the sinner. A poor woman who was known in the city as a sinner — and therefore we may conclude a fallen woman — had heard of Jesus. She had heard the people saying that Jesus was, "A Friend of publicans and sinners." She had probably heard, from His own lips, that gracious invitation, "Come unto Me all ye that labour and are heavy laden, and I will give you rest." Weary of her terrible life, with a conscience burdened with her sins, without a friend in the world, she hears of Jesus, the Son of God. She hears that He is the Friend of sinners and that He bids her come.

Driven by her need, and drawn by His grace, she comes to Jesus; and in this fine scene we are permitted to see the result of a sinner coming to the Saviour. She felt that, at all cost, she must get into the presence of this wonderful Saviour. So she enters the Pharisee's house and goes straight to the feet of Jesus. At first no word is spoken, but two things happen, for we read, "She stood at His feet behind Him weeping," and she "kissed His feet." Those tears tell of a heart that is broken; those kisses of a heart that is won.

What was it that broke her heart? What was it that won her heart? Was it not that she saw her life, with all its sins, in the presence of His heart with all its love and grace? She discovered that His grace was greater than her sins, and that though He knew the worst about her, yet He loved her, and did not drive her away or utter one word of reproach. She could hold out against the scorn of men, and the sneers of the Pharisee, but such love as this broke her heart. It is not the badness of man, but the goodness of God that leads to repentance (Rom. 2: 4).

Having broken her heart by His grace He binds up her heart with His words of love, for, He says, "Thy sins are forgiven . . . thy faith hath saved thee; go in peace" (Vv. 48-50).

The way of this brokenhearted woman is still the way of blessing for any poor sinner.

First we are made conscious of our sins and need.

Secondly, God in His grace brings us the good news of the only One who can meet our need. We hear of the Saviour who came into the world to save sinners, who has given Himself a ransom for all, and offered Himself without spot to God, and so satisfied God by His mighty work on the cross, that God can proclaim forgiveness to a world of sinners, and invite whosoever will to believe in Jesus.

Thirdly we learn, that believing in Him we may know on the authority of God's word that our sins are forgiven and our souls saved (Acts 11: 20, 21; Acts 10: 43).

Blessed moment when having learned our need and heard of Jesus we believe and turn to Him, to find ourselves alone in His presence, conscious of our sins but realising that, in spite of knowing all our sins, He loves us. Such love will break our hearts and win them for ever.

2. THE BROKENHEARTED SAINT (Luke 22: 54-62.)

We have looked at a brokenhearted sinner in the house of Simon the Pharisee; now we are permitted to see a brokenhearted backslider in the house of the high priest. We may truly have our sins forgiven, and love the Lord with all the ardour and sincerity of the Apostle Peter, and yet, but for the grace of the Lord, we may, like the Apostle, break down and deny the Lord. Through storm and sunshine this devoted servant had followed hard after his Master during the years of His wonderful ministry; but there comes a day when he "followed afar off." Walking at a distance from his Master he is soon found in the company of the enemies of his Master. So we read that when the enemies of the Lord "had kindled a fire," and "were set down together," that "Peter sat down among them." Sitting among the Lord's enemies it is not long before he enters into temptation. It seemed, indeed, only a small temptation for it comes from "a certain maid." Alas! away from the Lord, in bad association, a very little thing is sufficient to trip us up. The maid may be weak enough, but she has poor Peter at an advantage for she saw him "as he sat by the fire." All she says is, "This man was also with Him." Peter scents danger, so without hesitation, the man who in his self-confidence had said, "I am ready to go with Thee, both into prison, and to death," flatly denies the Lord, saying, "Woman, I know Him not."

Three times he denies the Lord, and then, according to the words of the Lord "The cock crew." Peter has denied the Lord; but has the Lord's heart changed toward Peter? Blessed be His Name, His love is an unchanging love; "Having loved His own which were in the world, He loved them unto the end." So it came to pass, that at the very moment when Peter turned from the Lord, the Lord turned to Peter, for we read, "the Lord turned, and looked upon Peter." We may grieve His heart but we cannot change His love. We may be sure that that look was a look of infinite love that seemed to say to Peter, "You have denied Me, Peter, you have said that you do not know Me, but in spite of all your denials I love you."

What was the effect of that look? It broke the heart of the poor backsliding Peter; for we read, "Peter went out, and wept bitterly." Like the fallen sinner of Luke 7, the backsliding saint of Luke 22, sees his sins in the light of the Lord's love; and the love that rose above his sins broke his heart.

We know, too, on the resurrection day, the tender way love took to heal this brokenhearted man and drive away his tears. So in all our backslidings, He restores our souls, by breaking our hearts and winning our hearts with His unchanging love.

3. THE BROKENHEARTED WIDOW (Luke 7: 11-15)

The story of the brokenhearted widow reminds us that over the fairest scenes of this world there lies the dark shadow of death. Nain means "pleasant," and the situation of the city was beautiful, but death was there. Then for our comfort we learn that into this world of death the Lord of life had come, and not alone with power to raise the dead, but with the love and sympathy that can feel for us in our sorrows, dry our tears, and heal the brokenhearted. So "it came to pass" that Jesus went into the city of Nain, and "His disciples went with Him and much people." This company with the Lord of life in the midst, meets another company with a dead body in the midst; for, as the Lord came nigh to the city, "a dead man was carried out, the only son of his mother, and she was a widow: and much people of the city was with her." How beautiful is the way the Lord takes to heal her broken heart. Moved with compassion, He first dries her tears, and then removes the cause of her sorrow. Had we the power we should probably have first raised the dead, and then said to the woman, "Weep no more." But Jesus takes another way — a better way — that makes the story so full of comfort for us all. He first says to the brokenhearted mother, "Weep not," and then He raises the dead. Thus the woman would have been able to say, "In my great sorrow He came so near to me, that He wiped away my tears. He not only took me out of my sorrowful circumstances, but He walked beside me in them." Thus He shows by His compassion and sympathy that He can wipe away our tears, before He raises our dead. This suits our case, for Jesus is gone, and He does not yet raise our loved ones when taken from us, but He speaks comfort to our broken hearts, and dries our tears, while we wait for the day when He will raise our loved ones who have fallen asleep in Jesus. His compassions go before His mercies. We have the comfort of His love while we wait for the display of His resurrection power. Then indeed, that word will be fulfilled, "God shall wipe away all tears . . . and there shall be no more death."

A few short years and all is o'er,

Your sorrow, pain, will soon pass by

Then lean in faith on God's dear Son,

He'll wipe the tear from every eye.

4. THE BROKENHEARTED SAVIOUR (Luke 19: 41-48)

We have seen that our sins, and our backslidings, seen in the light of His love can break our hearts, and that death can cast its shadow over the fairest scene and break our hearts. But in this touching scene on the Mount of Olives we see a yet deeper sorrow — the sorrow of unrequited love. We at times may have our hearts broken by unrequited love, but, even as the Saviour's love rises above all other loves, so, when His love is flung back in His face, He feels, in measure beyond all others, the sorrow of unrequited love. The depth of His sorrow can only be measured by the height of His love.

So we read, "When He was come near, He beheld the city, and wept over it." His love had been lavished on these poor people, but they only rewarded Him evil for good, and hatred for His love (Ps. 109: 5). When He told them that He had come to heal the brokenhearted, they were "filled with wrath, and rose up, and thrust Him out of the city" (Luke 4). When He forgave sins, they charged Him with blasphemy (Luke 5). When He healed a poor cripple, they were filled with madness (Luke 6). When He received poor sinners, and ate with them, they said He was a gluttonous man and a wine-bibber (Luke 7). When He goes to raise a dead girl, they laugh Him to scorn (Luke 8); and when He delivers a man from the devil they say, "He casteth out devils by Beelzebub, the chief of devils" (Luke 11).

They opened their mouths against Him, they spoke against Him with a lying tongue, and fought against Him without cause, and for His love they were His enemies (Ps. 109: 2-5). Nevertheless, man's heartless treatment drew forth no expression of indignation from Christ, no bitter and revengeful word fell from His lips. When He was reviled, He reviled not again, and when He suffered He threatened not. The hardness of our hearts only called forth a sorrow that found expression in His tears. We broke His heart at last, for He could say, "I am poor and needy, and my heart is wounded within me." And having broken His heart we sought to "slay the broken in heart" (Ps. 109: 16, 22). So we read "the chief priests and the scribes and the chief of the people sought to destroy Him." What a scene! Outside the city, the heartbroken Saviour weeping over sinners: inside, hardened sinners seeking to destroy the Saviour — seeking to shed the blood of the One who shed His tears over them.

In yet a little while there will be a glorious answer to those tears for very soon He will be surrounded by a great host of brokenhearted sinners saved by grace and backsliding saints restored by grace, in a scene where "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain: for the former things are passed away." Then, "He shall see of the travail of His soul and shall be satisfied."

I cannot tell how silently He suffered,

As with His peace He graced this place of tears,

Or how His heart upon the cross was broken,

The crown of pain to three-and-thirty years.

But this I know, He heals the brokenhearted,

And stays our sin and calms our lurking fear,

And lifts the burden from the heavy laden,

For yet the Saviour, Saviour of the world is here.

The Call of God

The Call of God.

2 Timothy 1: 9; Romans 8: 28, 29; Hebrews 11: 8.

Hamilton Smith.

Extracted from Scripture Truth magazine, Volume 15, 1923, pages 248.

Scripture makes it abundantly clear that believers in the Lord Jesus Christ are both "saved" and "called." We read in 2 Timothy 1: 9, God "hath saved us and called us with an holy calling." But while every true believer knows something of the blessedness of God's salvation, comparatively few enter into the joy of the calling.

Alas! it is feared, that with many, "calling" is but a term occasionally met with in Scripture, conveying very little definite meaning to the mind, and hence having very little power over the life. Yet nothing will so powerfully affect the outlook of a Christian, the manner of his life, and the character of his associations, as the realization of the call of God.

It must be remembered there is the deeply serious call to the sinner, of which we read in the story of the Garden of Eden when "the Lord God called unto Adam . . . Where art thou?" (Gen. 3: 9). This was calling a sinner to account for his sin. Then again there is the important call to the servant as when the Holy Spirit said, "Separate me Barnabas and Saul for the work whereunto I have called them" (Acts 13: 2). Both these calls have their place in the ways of God, but it is neither the call to the sinner, nor the call to the servant to which we refer, but rather the call to the saint. That great call is the common portion of all saints, however slow they may be in responding and entering into the blessedness of it.

The call of God came to us in the Gospel by which we were saved (2 Timothy 1: 9, 10), though it may be at the time we but feebly, if at all, realized that God had called us. Naturally our first concern was salvation from the judgment of God, and rightly our souls were filled with gratitude for this great salvation. Little did we realize that God had something far greater before Him than the salvation of our souls, that God had a glorious purpose for us, and in view of the accomplishment of that purpose He had called us. Yet so it was, for, while the salvation of God has in view our deliverance from judgment, the call of God has in view the accomplishment of God's purpose. Thus we read in Romans 8: 28, of the "called according to His purpose."

What a transcendent thought! God has a purpose for His people, settled before the foundation of the world, and in order to accomplish that purpose He has called us. He saved us because we needed saving. He has called us because He wanted us. Thus it is the privilege of each believer to say: "Though God is so great, and I am so small, yet God wants me, and wanting me, He has called me."

It will help us to understand the spiritual meaning of the call of God if we ponder the story of Abraham. He was the first of the Old Testament saints who was called of God. There were other men of faith before his day. Abel had suffered for faith in the world. Enoch walked by faith through the world: Noah was saved by faith from a ruined world. But not until Abraham's day do we hear of a saint being called out of the world. The world was one thousand eight hundred years old before God called a man out of it. A little thought will show the reason for this. Until the days of Abraham, things were not ripe for the call of God; for if God calls a man out of the world it means that the moment has arrived when manifestly the world is a doomed world, and that God has done with it. God may go on with it for a time, as indeed He has for long centuries, and in the ways of God a great deal may be worked out in it, but from the moment God calls a man out of the world, we may be certain that, not only the world has done with God, but that God has done with the world as such.

Moreover, the call of God not only means that God has done with this present evil world, but that the moment has arrived when God begins to reveal to faith the great secret, that He has another world in view — a world where all is according to Himself.

Thus the call of Abraham was an entirely new departure in the ways of God. And the new principle on which God commenced to work four thousand years ago, is the principle on which God is working to-day, though with the coming of Christ, His death, and session at the right hand of God, the call of God has been made known in far greater fulness and distinctness.

There are two aspects of the call both very definitely set forth in the history of Abraham. We read in Heb. 11: 8, that "he was called to go out," referring to the world that he was to leave behind. Then we read, "he was called to go out into a place which he should after receive for an inheritance." Here the new world into which he was called is in view. Stephen also refers to these two aspects of the call of Abraham, for he tells us that God said to Abraham, "Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee" (Acts 7: 3).

THE WORLD FROM WHICH HE WAS CALLED.

The tenth and eleventh chapters of Genesis portray the terrible character of the world out of which Abraham was called. Three things marked that world. First it was an apostate world that had fallen into idolatry. This we know from Joshua's last words to Israel as recorded in Joshua 24: 2. He reminds them that their fathers, together with Terah, the father of Abraham, "served other gods." Idolatry shut out the true God by setting up gods according to man's evil imagination. It meant that man had apostatized from God, and that God was excluded from man's world.

Second it was a world in which man glorified himself, for they said, "Go to, let us build us a city, and a tower whose top may reach unto heaven, and let us make us a name." It was a world that not only dishonoured God, but glorified man.

Finally the eleventh chapter ends with the gloom of death. "Terah died in Haran." The world that excludes God, and glorifies man, is a world that is in the grip of death. Men may acquire great renown, like Nimrod who was a mighty one in the earth; they may build great cities like Asshur, or attempt to build a tower whose top shall reach to heaven, like the men of Babel, but in the end the mighty one has to bow before a still mightier, the city crumbles to dust, the tower becomes a heap, and death reigns over all.

Such was the world from which Abraham was called. A world from which God was excluded, in which man was exalted, and over which death reigned. And as the world was then, so is the world today. The present evil world had its commencement in the days that followed the flood. The Apostle Peter, referring to the world before the flood, calls it "the world that then was" (2 Peter 3: 6). That world has passed away forever; but he immediately goes on to speak of "the heavens and the earth which are now." Here he refers to the world that commenced after the flood. And as it commenced in excluding God, exalting man, and feeding death, so it has continued, and so will it end in one last furious outburst of apostasy from God, exaltation of man, and the devastation of death.

Evidently a world of this character will not do for God. The word to Abraham in his day was, "Get thee out of thy country, and from thy kindred, and from thy father's house;" and the word in our day is, "Come out from among them and be ye separate" (2 Cor. 6: 17); and in regard to the Babylonish corruptions of Christendom the word is, "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).

This, however, is only one aspect of the call of God. There is, as we have seen, another and very blessed aspect,

THE WORLD TO WHICH WE ARE CALLED.

If the history of Abraham instructs us as to the character of man's world, it also gives us bright intimations of God's world. It will be remembered that Stephen commences his address before the Jewish council by recalling the history of Abraham. He says, "The God of glory appeared to our father Abraham." He does not say the God of earth, but the God of glory; that is, the God of another world — a world of glory. In Scripture the great thought of glory is God displayed. The God of glory implies the God of a scene where God is perfectly set forth according to His nature and attributes. Surrounded as we are, on every hand, by a world in which the evil of man's heart is displayed, from which God is excluded, where man is exalted, and death reigns, and with our sensibilities dulled by constant contact with such a world, we find it hard to realize the infinite blessedness of a world where God is fully displayed — where everything speaks of the love, holiness, wisdom and might of God, and hence a scene of perfect joy and rest, where sin, and sorrow, and death can never come. A world of glory such as this is the very antithesis of this present evil world.

But not only has this world been brought to light, but God's purpose to have His people in this new world of glory has been disclosed, for if the God of glory appears to a man it is in order that a man may appear in the glory of God. This, too, comes before us very blessedly in the story of Stephen. For if he opens his address with the God of glory appearing to a man, he closes by witnessing to the Man that appears in the glory of God. He "looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God." The Spirit of God, by Stephen, thus brings before us a new world of glory, and a new Man in that glory, and therefore One who is perfectly suited to a scene where God is fully displayed. Moreover, the Apostle Paul tells us that those who are called according to the purpose of God are predestined to be conformed to the image of His Son (Rom. 8: 28, 29). As these truths gain an entrance to our souls, in all their greatness and grandeur, we begin to realize the exceeding blessedness of that call which introduces us to a world of glory, there to be conformed to the image of the Man in the glory. Well may we sing, —

And is it so! we shall be like Thy Son,

Is this the grace which He for us has won?

Father of glory, thought beyond all thought:

In glory, to His own blest likeness brought.

Having seen the character of the call, as regards the world from which we are called, as well as the world to which we are called, we may well inquire what is

THE PRESENT EFFECT OF THE CALL ON THE PEOPLE OF GOD?

Here, again, the history of Abraham will afford us rich instruction. It is evident that the call of God entirely altered the course of his life. Moreover, it is equally clear that this change was only brought about in the measure in which he responded to the call. The call of God became a test for Abraham's faith, just as indeed it becomes a test for each one of God's people to-day. Herein lies the test: Has the call of God in all its greatness, grandeur, and blessedness, such a hold over our affections that it becomes paramount over every other consideration? In the case of Abraham, God said: "Get thee out of thy country, and from thy kindred, and from thy father's house, into a land that I will show thee." This, indeed, was a severe test for Abraham's faith. Was the call of God of such supreme importance and blessedness in his eyes, that in obedience to the call he could leave entirely behind, country, kindred, and father's house? We know in the actual history of Abraham that, for a time, he was held back by his father's house.

In the case of Abraham he was called literally to leave the country of his birth, his kindred and his father's house. In the case of the Christian the call does not take this literal character, but none the less we are called to be morally apart from country, kindred and father's house. And, if morally apart, it may lead to the Christian being cast out from the political, social, and even family circle, as in the case of the blind man of John 9. In any case the moment comes in our history when we have to decide which is to be paramount, the mighty call of God, or the insistent claims of country, kindred, and father's house.

If we obey the call the effect will be threefold.

First, we shall become strangers and pilgrims on the earth. It was so with Abraham and those associated with him. They heard the call of God, they saw "afar off" the blessed prospect unrolled before them in the promises that spoke of the heavenly country, and the city of God, with the result, that they, being persuaded of the promises, embraced them, and confessed that they were strangers and pilgrims on the earth.

Secondly, having accepted the path of strangership, we shall become witnesses for God on the earth. And so with Abraham we read that, having become strangers and pilgrims, "they that say such things declare plainly that they seek a country." The man that declares plainly as a witness for God, is the man that answers to the call of God.

Thirdly, having answered to the call, and taken up the path of strangership, and thus declared plainly for God, we acquire fresh blessing for our souls and thus make spiritual progress in light. It was so with Abraham, he received no further light from God until he had answered to the call. But having responded to the call, God appeared to him for the second time, and gave him further light, speaking to him of the Seed, and saying, "Unto thy seed will I give this land" (Gen. 12: 7).

The vast vista of glory unrolled to faith in the call of God makes this world's fading glories look very small and dim. And if once seen in their true proportions it becomes no great hardship to leave them behind. And if "for a moment" the call of God may involve some measure of "light affliction" what matters it, since we know that on beyond there is "a far more exceeding and eternal weight of glory."

May the call of God become so real, so definite, so great to each one of us, that, like Paul of old, we may say, "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 calling on high of God in Christ Jesus," and thus truly be able to sing, —

Called from above, and heavenly men by birth

(Who once were but the citizens of earth)

As pilgrims here, we seek a heavenly home

Our portion in the ages yet to come.

Christian Experience

Christian Experience.

Hamilton Smith.

The Epistle to the Philippians is the Epistle of Christian experience, for therein is presented in a very touching way the experience of a believer that lives the Christian life in the power of the Holy Spirit.

Though written by the Apostle Paul, he does not speak of his apostleship, nor does he address the Philippian Assembly as an Apostle, but as a servant of Jesus Christ. Nor does he speak of gifts and powers that alone belong to an Apostle, but rather of experiences that are possible for every Christian. Thus, as we read the Epistle, each one can say, "This is the experience that is possible for me to enjoy if I live the Christian life in the power of the Holy Spirit."

Moreover, the blessed experiences brought before us, are entirely independent of circumstances, be they bright or sad. When the Apostle wrote the Epistle his circumstances were sorrowful and heart breaking. He, himself, had been a prisoner four years. He knew that within the Christian circle there were some who were taking up the service of the Lord, and preaching Christ, even of envy and strife, supposing to add to his afflictions (Phil. 1: 15, 16); outside the Christian circle there were adversaries plotting for his life (Phil. 1: 28). Such was the state of the Christian profession, that he has to say, "All seek their own, not the things which are Jesus Christ's" (Phil. 2: 21); and the walk of many was so low that, instead of being witnesses to Christ and His work, they had become "enemies of the cross of Christ."

Such were the circumstances: Paul a prisoner; inside the Christian circle envy, strife, and contention; all seeking their own, and many walking as enemies of the cross: outside the Christian circle, adversaries, dogs, and evil workers.

Nevertheless, in the midst of these distressing circumstances the Apostle enjoys the most blessed Christian experience.

He has deep and continual joy in the Lord, and in everything that is of the Lord in the saints (Phil. 3: 1, 3; Phil. 4: 4, 10).

His confidence is unshaken in the Lord. He boasts in Christ Jesus and has no confidence in the flesh (Phil. 1: 6; Phil. 3: 3; Phil. 4: 13).

He is kept in a peace that passeth all understanding (Phil. 4: 7).

His love flows out of the saints and appreciates their love to him (Phil. 1: 8; Phil. 4: 1; Phil. 1:17).

His hope is undimmed as he looks for the Lord Jesus to come from heaven (Phil. 3: 20).

His faith trusts the Lord in whatsoever state he may be found (Phil. 4: 12, 13).

What then is the secret of such blessed experiences in the midst of such distressing circumstances? In one word it is CHRIST. All the experiences that pass before us in the Epistle are the result of a believer having Christ before the soul.

The Apostle sees clearly that Christ is in the presence of God to represent believers; and that believers are left here, for a time, to represent Christ. He sees that Christ is our righteousness before God and the prize at the end of the journey, and he has only Christ before him every step of the way. For him it was Christ, "whether it be by life or death." Having Christ before him he enjoyed all the blessed experiences of which he speaks in the Epistle, and in order that we may enjoy these experiences he sets Christ before us.

Firstly, CHRIST our life (Phil. 1: 20, 21).

Secondly, CHRIST our Pattern (Phil. 2: 5).

Thirdly, CHRIST in glory our Object (Phil. 3: 13, 14).

Fourthly, CHRIST our Hope (Phil. 3: 20, 21).

Fifthly, CHRIST our strength (Phil. 4: 13).

1. CHRIST OUR LIFE (Phil. 1: 20, 21).

In all truth Paul could say, "For me to live is Christ." Christ was all in his life. If he lived it was by Christ and for Christ. If death was his portion, he would die for Christ. Over such a Christian adversaries had no power, Satan no point of attack, and death no terror. The malice of envious brethren could not move him, and the low walk of those who were minding earthly things only drew forth his tears. Self being gone as a motive, insults and desertions called forth no bitterness and rancour; circumstances, however trying, drew forth no complaint. His one object was not to defend or exalt himself, or to decry and belittle others, but, in all circumstances, whether in life or death, to magnify Christ.

2. CHRIST OUR PATTERN (Phil. 2: 3-5).

In the second chapter of the Epistle, Christ is looked at, not as going up to glory, but, as coming down to the cross; and we see the lowly mind that marked Him in every step that led to the cross. Thus Christ, in all the lowly grace of His path from the glory to the cross, is presented as our perfect pattern to produce in us a life of lowly grace.

The flesh in us is vain-glorious; and the effort to exalt self often leads to the belittling of others. This vanity ever leads to strife. So we read of the disciples, "there was a strife among them," because they each wanted to be accounted the greatest (Luke 22: 24). And how often, since that day, the root of strife amongst the people of God has been that someone wanted to be great. But, says the Apostle, "Let nothing be done through strife and vain glory: but in lowliness of mind let each esteem other better than themselves." We may think this difficult at times, for as one has said, 'We may see great vanity or pride in another, and one may be going on really better than this or that person;" but if close to Christ, however comparatively well we may be walking, we shall feel in His presence our own nothingness, and see our brother in Christ, and all that is of Christ in him, rather than his faults. Then it will not be difficult for each to esteem other better than themselves.

The Apostle, then, would have us to be of one mind (v. 2); the one mind that he desires us to have is the lowly mind (v. 3); and the lowly mind has been perfectly set forth in Christ (v. 5). The mind of Christ would deliver us from all the self-importance of the flesh, and lead each to esteem himself the least of all.

We need the mind of Christ if we are to exhibit the lowly grace of Christ. It is possible to affect a lowly manner, and use humble words before men; but, if the grace of Christ is to be seen in us we shall need the lowly mind that was in Christ. Thus the Apostle turns our eyes upon Christ. Devoted saints may help us by their lives, their ministry, and their means, but only Christ can be the perfect pattern for the Christian's walk.

In all His perfect path He was the exact contrast to all that the flesh is. He made Himself of no reputation; the flesh in us would seek to make a reputation for itself, if not in the world, in the religious circle. He took upon Him the form of a servant; but the flesh in us likes to be served. He humbled Himself; the flesh in us likes to exalt itself. He was obedient to the will of another; we like to do our own wills.

In Christ we see the perfect love that made itself nothing in order to serve others. Love delights to serve; self likes to be served, and thinks itself exalted when others are waiting upon it. Walking in the spirit of Christ, vain glory would be gone, and the lowly grace of Christ would be expressed.

Win lowliness of heart, and having won beware;

And that thou grow not proud of lowliness have care.

3. CHRIST OUR OBJECT (Phil. 3: 13, 14).

If the second chapter has brought Christ before us in His lowly path, as the pattern for our walk, the third chapter presents Christ in glory as the One to whom we are pressing on. God sets before us Christ in glory as the perfect Object of our souls, and tells us that we are called on high to be with Him and like Him. With this bright prospect before us, we can forget the things that are behind, rise above the sorrows of the present, and reach forth to those things that are before.

In the light of the eternal glory that lies before us, present things lose their value, and the sorrows by the way are seen to be but for a moment. Compared with the coming glory the things which are gain in the flesh are counted by the Apostle not only as valueless, but as dung. Having seen their worthlessness, he not only leaves them behind, but, he forgets them. He says, as it were, "They are not worth talking about, even to condemn: I forget them." (v. 13).

Christ had laid hold of Paul for the express purpose of having the Apostle like Him and with Him in the glory, and Paul says, "The one thing I desire is to lay hold of Christ in glory — the prize that awaits me at the end of the journey."

Blessed for all believers to know, young and old, that if we have not yet laid hold of Christ in the glory, Christ has laid hold of us, and He which hath begun a good work will perform it unto the end. No matter how rough the road, how many the trials, how deep the sorrows, how powerful the enemy, Christ will not let us go. He is "able even to subdue all things unto Himself," so will at last have us like Him and with Him in the glory.

And is it so! we shall be like Thy Son,

Is this the grace which He for us has won?

Father of glory, thought beyond all thought,

In glory, to His own blest likeness brought.

4. CHRIST OUR HOPE (Phil. 3: 20, 21).

The Apostle looks up to heaven and sees Christ in the glory, and realises that believers are going to be conformed to the image of His Son in glory. It is possible to walk as He walked and, in this sense to be morally like Christ even now, but, to be conformed to His image we must wait for the coming glory. We are still in these bodies of humiliation, subject to sickness, and want, and exposed to dangers, and death.

How then are we to be delivered from these bodies of humiliation? We look at Christ in heaven and we see we are going to be like Him: our conversation — the home of our affections — is in heaven, and to heaven we look for the change of these bodies. "From whence also," writes the Apostle, "we look for the Lord Jesus Christ, as Saviour who shall transform our body of humiliation into conformity to His body of glory."

Once, He came as Saviour to deliver us from our sins, and judgment, by His death on the cross. A second time He is coming as Saviour to deliver us from these bodies of humiliation.

One thing remains to effect this great change — the coming of Christ. Christ is our hope, and at His coming what we have looked forward to in hope will be accomplished in glory. In the twinkling of an eye we shall be like Christ and with Christ.

One moment here, the next with Thee in bliss,

Oh, what a glorious prospect, Lord is this!

Changed in a moment, from the flesh set free,

Caught up together with Thyself to be.

5. CHRIST OUR STRENGTH (Phil. 4: 12, 13).

It is blessed to look back and see the grace of Christ in His lowly life. It is blessed to look up, and see Christ in the glory, as the one glorious Object before our souls. It is blessed to look on, and see that Christ is coming to conform us to His image. Nevertheless, as we look around we are faced with the circumstances by the way —  prosperous circumstances that may make us careless and self-satisfied, or trying circumstances by which we may be cast down and dissatisfied. How then can we be lifted above our circumstances, be they bright or sad?

To answer this question, the Apostle gives us his own experience. He had known what it was to be in want as well as in prosperity: he had been full, and he had hungered; he had enjoyed plenty and he had suffered need. But in all circumstances he had found his support in Christ. So he could write, "I have strength for all things in Him that giveth me power."

In circumstances of weakness the Lord had said to him, "My grace is sufficient for thee: for my strength is made perfect in weakness" (2 Cor. 12: 9). Therefore Paul had learned, in whatsoever state he was, to be content.

That Christ was his strength, was not merely an absolute truth to which he assented, but a truth that he had learned by experience. Through the strength of Christ he was made superior to all circumstances, be they bright or sad.

We may say Christ can do this for all saints, and it is true. But Paul says, as it were, "He has done it for me, for I have learnt by experience that I can do all things through Christ which strengthened me."

Thus, with Christ before his soul as his life, his Pattern, his Object, his hope, and his strength, the Apostle entered into all the blessed experiences that are proper to a Christian in the power of the Holy Spirit, and this in spite of so much in his circumstances that was sorrowful and heart breaking.

Seeing that Christ remains, and that Christ is the Same (Heb. 1: 11, 12), it is still possible, amidst the gathering gloom of these closing days, for the simplest believer to enjoy this same true Christian experience — this joy in the Lord, confidence in the Lord, peace in the midst of trials, love that flows out to the saints, hope that looks for the coming of Christ, and faith that counts upon His support to lift us above every trial by the way.

Turn your eyes upon Jesus,

Look full in His wonderful face:

And the things of earth will grow strangely dim,

In the light of His glory and grace.

The Disciple Whom Jesus Loved

The Disciple Whom Jesus Loved.

Hamilton Smith.

(Extracted from Scripture Truth magazine, Volume 20, 1928, page 104.)

Every true believer loves the Lord. Peter, speaking of the Lord to believers, can say, "Whom having not seen ye love." In the presence of the proud Pharisee, the Lord can say of the woman who kissed His feet, "She loved much." Thus Scripture recognizes this love and the Lord delights in it. Moreover, love to the Lord carries with it the promise of many blessings, not the least being the special realization of the presence of the Lord and of the Father (John 14: 21-24).

Yet Scripture recognizes that love to the Lord may be found in very varied measures in different disciples on different occasions. The love of Mary of Bethany, who anointed the Lord with "the very precious ointment," was surely greater than that of the indignant disciples who said, "To what purpose is this waste?" The love of Mary of Magdala, who "stood without at the sepulchre weeping," exceeded, on that occasion, the love of the disciples who "went away again to their own home."

Moreover, our love may wax and wane. Under pressure the love of many may "wax cold." In the presence of the allurements of the world, this love may become dim, as in the case of a believer of whom the Apostle Paul can say, he "hath forsaken me, having loved this present world."

Thus while love to the Lord is very precious in His sight and to be cherished and desired by the believer, yet, it is clear, we cannot trust in a love that is so liable to change. The love that we alone can rest in must be the love that knows no change — the love that abides  - the love of Christ for His own.

"Our souls thro' many changes go:

His love no change can ever know."

It is the realization and enjoyment of the love of Christ that awakens our love to Him. "We love Him," says the apostle, "because He first loved us." Hence our love to Christ will be according to the measure in which we realize His love to us. Would we then love the Lord with more singleness of heart, let us not turn in upon our own hearts and think of our love to Him, but seek to delight our souls in His love to us.

The effect of the soul thus delighting itself in the love of Christ is blessedly set forth in connection with the Apostle John, in the closing scenes of the Lord's life. While, in contrast, the same scenes depict the sorrowful effects of confidence in our love to the Lord, in the case of the Apostle Peter. Both disciples loved the Lord with a true and deep affection beyond that of most, for it led them to leave all and follow Him. One disciple; however, trusted in his love to the Lord, while the other rested in the Lord's love to him. This is the outstanding difference between these two men, so often found in close association in these last scenes.

When the Lord, in His wonderful grace, washes the disciples' feet, Peter can ask, "Lord, dost Thou wash my feet?" And when he learns that without the feet-washing there can be no part with Christ, immediately he exclaims with a glow of ardent love, "Not my feet only, but also my hands and my head." A little later, with genuine love to the Lord, he can say, "I am ready to go with Thee, both into prison and to death": and again, "Though all men shall be offended because of Thee, yet will I never be offended." Then at the betrayal scene, Peter, in his ardent love for the Lord, drew his sword in defence of his Master. Thus, both by words and deeds, he seems to say, "I am the man that loves the Lord." In contrast to Peter, the Apostle John says, as it were, "I am the man that the Lord loves," for five times, in these last scenes, he describes himself as "the disciple whom Jesus loved." Blessed, indeed, that His love should have so wrought with us that we should love Him, but far more wonderful that He should love us. In this wonderful love John delighted, and on this boundless love he rested.

THE UPPER ROOM.

John 13: 21-25.

The first occasion on which John is called "the disciple whom Jesus loved" is in the Upper Room, as described in John 13. What a scene it is for the heart to contemplate! Jesus is there with a love that can never break down, for "having loved His own which were in the world, He loved them unto the end." John is there delighting himself in the love of Christ, resting his head on the bosom of Jesus, and describing himself as the disciple whom Jesus loved. Peter is there with real and ardent love for the Lord, but trusting in his own love to the Lord rather than resting in the Lord's love to him. Lastly, Judas is there, with no love to the Lord — with the bag at his side and the devil in his heart, ready to betray the Lord and pass into the long dark night.

In Jesus we see how very near His love has brought Him to men like ourselves, inasmuch as John can rest his head on the bosom of the One who dwelt in the bosom of the Father. In John we see what the heart of the Saviour can do for a sinner, bringing him to perfect rest in perfect love. In Judas we see what the heart of the sinner can do with the Saviour — betray Him, with every profession of love, for thirty pieces of silver.

The feet washing is over and the time has come for the Lord to utter His farewell words; but for the moment His spirit is troubled by the presence of the betrayer. The Lord unburdens His heart to His disciples, saying, "One of you shall betray Me." Immediately the disciples look one on another, doubting of whom He spake. Looking one on another will never solve difficulties that arise amongst believers. We must look to the Lord, but looking to the Lord demands nearness to the Lord, and in the circle of the Upper Room, the disciple who was nearest to the Lord, was the one whose feet had been in the hands of the Lord, whose head was resting on the bosom of the Lord, and whose heart was delighting in the love of the Lord, who can describe himself as "one of His disciples whom Jesus loved." Peter, the man who was trusting in his love to the Lord, was not near enough to the Lord to learn His mind, he must needs beckon to John.

Thus we learn that nearness to the Lord and intimacy with the Lord, is the happy portion of the one who is resting upon the Lord's love.

THE CROSS.

John 19: 25-27.

The second occasion on which John is described as the disciple whom Jesus loved, brings us to the cross. The mother of Jesus is present with other devoted women, and one disciple is there — the disciple whom Jesus loved. Where is now the disciple that rested in his love to Christ? Alas, away in some lonely spot with a broken heart, weeping tears of bitter shame. Where is the disciple who rests in the love of Christ? As at the Upper Room, so now at the cross, as near to Christ as he can be. And what is the result? He becomes a vessel fit and meet for the Master's use. The mother of Jesus is committed to his care. Resting in the Lord's love fits for service.

THE RESURRECTION.

John 20: 1-4.

For the third time, John is presented as the disciple whom Jesus loved on the resurrection morning, and again is found in association with Peter. The two disciples, learning from the women that the sepulchre is empty, hasten to the tomb. Then follows the record of what might appear to be insignificant detail, namely that Peter starts first, that both disciples run together, and finally that the disciple whom Jesus loved did outrun Peter. Nothing that the Spirit of God has recorded can be unimportant, though, as in this case, it may be difficult to seize the import of a particular incident. Yet, if we may be allowed to spiritualize this scene, we may learn, what is surely true, that while the man of ardent nature may often take the lead in some spiritual enterprise, it is the man who is leaning on the love of the Lord that finally takes the lead.

THE SEA OF TIBERIAS.

John 21: 1-7.

In this instructive scene Peter and John again have a prominent place, and for the fourth time John is referred to as the disciple whom Jesus loved (verse 7). As usual the energetic and impulsive Peter takes the lead. He goes back to his old occupation. He does not ask others to do so, but simply says, "I go a fishing." However, under the influence of his dominating personality, "They say unto him, we also go with thee." They went forth, therefore, and toiled all night, and for their pains caught nothing.

When the morning came, "Jesus stood on the shore: but the disciples knew not that it was Jesus." Having by a question shown them the uselessness of efforts put forth without His direction, He proceeds to show how rich the results when acting under His control. Immediately the disciple whom Jesus loved perceives, "It is the Lord." The one who is trusting in the Lord's love is the one who has quick spiritual perception.

"WHEN THEY HAD DINED."

John 21: 15-22.

Following upon the scene at the lake side, the disciples find when they come to land, a fire of coals, fish laid thereon and bread, and an invitation to come and dine. Rich provision had been made for their needs, apart from all their efforts.

When they had dined we have the closing scene in which again Peter and John have a special place, and for the fifth time John is described as "the disciple whom Jesus loved" (verse 20). First we have the Lord's tender dealings with the man that trusted in his own love. Peter, who had said he was ready to go with the Lord to prison and death, had found that he was not ready to stand before the simple question of a serving maid. But of the actual denial, no word is said in this touching scene. The solemn breakdown had been dealt with between the Lord and His servant in an interview with which no stranger shall intermeddle. All we know of that interview is the statement of the Eleven, "The Lord is risen indeed, and hath appeared to Simon," confirmed long after by the Apostle Paul, when he wrote to the Corinthians that the risen Christ "was seen of Cephas then of the twelve.'' Wonderful love that with tender mercy gave the first interview to the most failing disciple.

If, however, in the first interview his conscience was relieved, in this scene his heart is restored. There the Lord had dealt with the outward failure, here He deals with the inward root that caused the failure. The root was confidence in his love to Christ, and the threefold question thoroughly exposes this root. It is as if the Lord said, "After all that has happened, do you still maintain, Peter, that you love Me more than these?" With the second question, the Lord says nothing of the other disciples: it is simply now, "Lovest thou Me?" With the third question, the Lord, using a different word, asks, "Art thou attached to Me?" (N. Tr.). By his third answer Peter puts himself entirely into the Lord's hands, saying, " Lord, thou knowest all things; Thou knowest that I am attached to Thee." It is as if Peter said, "I cannot trust my love, or talk of my love, or what I will do, but Lord, You know all things, and You know my heart, I will leave You to estimate my love, and tell me what to do."

No longer is Peter telling the Lord in self-confidence what he is ready to do, but it is the Lord, in infinite grace, telling his restored disciple what He will enable him to do. The Lord as it were, says, "You no longer trust in your love to do great things for Me, you have left it to Me; then go forth and "Feed My sheep" (verse 17), "Glorify God" (verse 19), and "Follow Me" (verse 19).

The Lord seems to say, "Time was when you thought you loved Me more than these other disciples, now go forth and show your love by feeding my sheep that I love. You thought to glorify yourself above others by prison and death, now go forth to prison and death to glorify God, and when all is over down here, still follow Me far into the depths of glory where I am going." May we not say that not the least wonderful of all the wonders of the Lord's life, is the way He takes with a failing disciple?

But what of John? "Peter, turning about, seeth the disciple whom Jesus loved following." The man who trusted in his own love and had broken down, needed restoring grace, and the exhortation, "Follow Me." Not so the man who was resting in the love of the Lord, for he was "following."

Thus, in the disciple whom Jesus loved, we see set forth the blessed results that follow for those who rest in the love of the Lord; such

Dwell in nearness to, and intimacy with, the Lord;

Are ready to be used in the service of the Lord;

Will make spiritual progress;

Will have spiritual discernment ; and

Will follow close to the Lord.

May it be our happy portion, like the bride of the Song, to say, "I am my Beloved's, and His desire is toward me." If we can say little of our love to Him, we can safely boast of His love to us. It is the privilege of the youngest believer to say, "I am a disciple that Jesus loves," and the oldest and most advanced disciple can say nothing greater, for all blessing is found in His all-embracing love, that led Him to die for us that we too might go forth, in our small way, and feed His sheep, glorify God, and follow Him into the glory where He has gone.

Emmaus

Emmaus.

Luke 24.

Hamilton Smith.

How varied are the conditions of soul in which the disciples were found on the resurrection morning. Peter was a backslider; Thomas a doubter; Mary Magdalene was desolate, and the two disciples, on the way to Emmaus, were disappointed. Moreover, it is blessed to see with what divine skill and perfect grace the Lord adapts Himself to those varying states of soul. He has a restoring word for backsliders, a reproving yet encouraging word for doubters, a comforting word for the desolate, and an arousing word to touch the heart and reach the conscience of the disappointed.

The two disciples journeying to Emmaus may well be described as disappointed saints. Like other believers, driven by their need and drawn by His grace, they had been attracted to Jesus. They had seen His mighty acts of power, listened to His words of grace, and followed His holy pathway of love. They were convinced that He was indeed the long promised Messiah, and confidently expected that the Roman yoke was about to be broken, and Israel redeemed by power from all their enemies. But alas! the chief priests and rulers had delivered their Messiah to death. Instead of taking His throne as King of kings, He had been nailed to a cross between two malefactors. Instead of making His enemies His footstool, His enemies had trodden underfoot the Son of God. All their hopes were thus rudely dashed to the ground. They were deeply disappointed saints.

The result of this disappointment is soon made manifest. They turn their backs on the little company of believers at Jerusalem and, without hesitation, they went "the same day" to their home at Emmaus; and as these two wandered on their way they 'reasoned' (15); and as they reasoned they were 'sad' (17).

So to-day are there not many disheartened and disappointed saints who, in like manner, turn their backs on the company of the Lord's people and wander off into a solitary path? And as such pursue their lonely way, are they not full of reasonings and sadness?

But, we may enquire, what was the root of the disappointment of the Emmaus disciples? This — they were occupied with their own thoughts about Christ rather than God's thoughts. And with minds possessed by human thoughts they were unable to grasp divine thoughts — they were "slow of heart to believe" all that the prophets have spoken. Unbelief was at the back of their disappointment. Unbelief turned their feet away from the Lord's people; unbelief set their tongues reasoning, filled their hearts with sadness, and held their eyes fast closed so that they could not discern the Lord. And what was the unbelieving thought that possessed their minds? Simply that they thought to bring Christ back into their circumstances for their temporal glory, and their earthly ease and blessing.

Are we not often like these disciples? Is it not a common thought with many Christians that Christ came into the world to make it a better and a happier place? Do we not at times still try to bring Christ back into our circumstances for our temporal comfort and earthly glory? And with such thoughts in our minds do we not fall into great disappointment when we find our circumstances difficult, and that identification with the Lord's people throws us into the company of the poor and despised of this world, involves contempt and reproach, and, it may be, even loss and suffering?

And yet how graciously the Lord pursues His wandering and disappointed saints. How blessed the way He takes to restore and hearten up these sad and downcast disciples on the way to Emmaus. First He "draws near" and it is "Jesus Himself" draws near.

No messenger is sent to recall to His presence these erring saints. When all goes well with His people, angels, apostles, prophets and others may carry out His behests, as well we know in many a fine scene recorded in the Word. But is there a wandering sheep — dejected and disappointed — behold, "JESUS HIMSELF" will draw near to restore. There is work to be done between a wandering saint and "Jesus Himself" with which no stranger can intermeddle. "The Lord hath risen indeed and hath appeared to Simon" tells the same blessed tale of a secret and personal interview between a broken-hearted backslider and "Jesus Himself". How different, alas, the way we often take with one another. Does a brother wander away from us, how apt we are to draw away from him. But in the day that the Emmaus saints drew away, Jesus Himself drew near. What a Saviour! when we were far away He came near, and when we draw away He draws near.

Having drawn near, how gracious the way He takes. He discovers to us all that is in our hearts. With divine wisdom and infinite tenderness He drew out all the difficulties of the two disciples, and disclosed the root of unbelief that was behind their disappointment. They were " slow to believe".

Nor does He stop there, for the discovery of what is in our hearts, however important in the work of restoration, is not sufficient to restore. We need indeed true thoughts of our hearts to learn how we wander into a wrong path; but we must have true thoughts of His heart that our feet may be restored to a right path. And this is the way the Lord takes with the two disciples. Having exposed all that was in their hearts, He reveals all that is in His heart. And revealing what is in His heart turns their "slow hearts" into "burning hearts" (25, 32). He sets their hearts ablaze with love to Himself by revealing the love that is in His heart.

To reveal the love of His heart He expounds "to them in all the Scriptures the things concerning Himself". And as He expounds He passes before them the touching story of His sufferings and His glories (26). The disciples, with their poor human thoughts, would have spared Him the sufferings, and so withheld from Him His glories. We know He must needs suffer "to enter into His glory".

What in all the Scriptures concerning Himself so touches the heart as the sufferings and the glories of Christ. And when we find the sufferings, we are not far from the glories. Ps. 22 speaks of His sufferings, Ps. 24 of His glories. Again the story of the sufferings is taken up in Ps. 69, to be followed by the glories in Ps. 72. So in like manner the sufferings of Christ in Ps. 109 are followed by the glories of Christ in Ps. 110. As we look back to His sufferings and on to His glories, our hearts may well burn as we think of the love that led Him to the cross that He might lead us into the glory.

The two disciples had been thinking of the things concerning themselves, the Lord leads them to "the things concerning Himself". Their desire was to bring Christ into their circumstances. He would lead them into His, and to know Him as the Risen One outside this present evil world.

The Lord had exposed their hearts and revealed His heart, but to what end? Clearly to lead them to desire His company above all else. Now He will test them to see if the " end of the Lord" is reached. So it came to pass having arrived at the village, whither they went, "He made as though He would have gone further". He had drawn near to win their hearts, He will now draw away to lead out their hearts in longing desire after Him. And very blessedly they respond to the testing of the Lord. "They constrained Him, saying, Abide with us: for it is toward evening, and the day is far spent." He wants them — had endured the sufferings of the cross to possess them — but He has so dealt with them that at last they want Him.

Have we so learnt the evil of our hearts in the presence of the love of His heart that we can say we desire His company above all else? Search throughout the length and breadth of God's great universe and where shall I find another who knows me through and through, and yet loves me. This it is that makes us more at home in His presence than in the presence of the nearest and dearest on earth.

And such is His love that we can have as much of Christ and His company as we desire. Thus the disciples found when they "constrained Him" and the Lord loves to be constrained — for do we not read, "He went in to tarry with them"?

Thus at last the Lord does come for a brief moment into their circumstances, but only to lead them out of their circumstances into His. For having made Himself known He vanishes out of their sight. How touching also the way by which He makes Himself known. " He took bread, and blessed it, and brake, and gave to them. " Would it not at once recall that other scene, when in the upper room " He took bread, and gave thanks, and brake it and gave unto them saying, This is My body which is given for you"? The whole act proclaimed who He was, and recalled His dying love. Little wonder that " their eyes were opened and they knew Him". Yes! but how did they know Him? Not as in the days before the cross, in their circumstances, but as the One who was dead but is alive for evermore. Immediately He vanishes out of their sight. For if we know Him as the Risen One, it can only be by faith while yet we are in this scene. The disappointment that had possessed the disciples when they lost Him on earth, was changed to delight when they found Him in resurrection.

The immediate result is, they are recalled from their wanderings. In spite of having walked eight or nine miles, and though the day was far spent, and the night fast drawing on, they at once retrace their steps in their earnest desire to join the little company of the Lord's people gathered together at Jerusalem. And having reached their own company they find, to their great delight, they are in the company of the Risen Lord, and in His company there is no room for dissatisfied or disappointed hearts. There all reasonings and all sadness give place to "wonder", "worship", and "great joy" (41, 52).

Epistles of Christ

Epistles of Christ

2 Corinthians 3.

Hamilton Smith.

In the Third Chapter of the Second Epistle to the Corinthians the Apostle Paul brings Christ before our souls in three ways.

First, Christ is presented as written upon the hearts of the believers that formed the Assembly at Corinth (v. 3).

Secondly, Christ is presented as manifested to "all men" by this Assembly (vv. 2, 3).

Thirdly, Christ is presented as a living Person in the glory — the Object before these believers (v. 18).

Thus there passes before us God's intention that, during the absence of Christ from this world, there should be gatherings of believers on earth who have Christ written upon their hearts; Christ manifested in their lives; and Christ before them as an Object in the glory.

As we read the last touching instructions of the Lord to His disciples, and as we reverently listen to the Lord's prayer to the Father, we are made conscious that underlying both the discourses and the prayer, there is ever kept before us the great truth that believers are left in this world to represent Christ — the Man that has gone to glory. It is God's intention that though Christ personally is no longer here, yet Christ morally should still be seen in His people. Further, it is manifest, that all the Epistles press upon us our privilege, and our responsibility, as believers, to represent the character of Christ to a world that has rejected and cast Him out.

In the addresses to the Seven Churches in Revelation, we are permitted to view the Lord walking in the midst of the Churches taking account of their condition, and giving us His judgment as to how far they have answered to, or failed in, their responsibility. In result we learn that the great mass of those who profess His Name, have, not only entirely failed to represent His character before the world, but have become so hopelessly corrupt and indifferent to Himself that in the end, they will be spued out of His mouth and thus utterly rejected. Nevertheless, we also learn that in the midst of this vast profession there will be, until the end of the Church's history on earth, some who, though they have but a little strength, will answer to His mind by setting forth something of the loveliness of His character.

Seeing, then, that it is still possible, even in a day of ruin, to express something of the character of Christ, surely everyone who loves the Lord will say, "I would like to answer to the Lord's mind and be of the number who, in some little measure, manifest something of the beautiful traits of Christ to the world around."

It is true that it is possible for the world to form some estimate of Christ from the Word of God; but, apart from the Word — which they may call in question, or fail to understand, even if read — it is God's intention that in the lives of His people there should be a presentation of Christ "known and read of all men."

This being so, it becomes a searching question for us all, "if the men of this world are to gain their impression of Christ from the gatherings of His people, what conclusion will they reach as to Christ, as they look upon our individual lives; as well as the collective life of God's people?" Let us remember the Lord's searching words, "By this shall all men know that ye are My disciples if ye have love one to another." Apply such a test to the gathering with which we may be connected, and should we not have to hang our heads with shame as we recall occasions when envy, evil speaking, and backbiting, were more in evidence than the meekness and gentleness of Christ. Let us remember that whatever the circumstances — even if called to face reproaches and insults —  our one business should be to set forth the character of Christ. One has said, "It is better to lose your coat, than to let go the character of Christ."

If then we would answer to the Lord's mind and set forth His character before the world, we shall do well to heed the teaching of the Apostle in this portion of the Word.

1. CHRIST WRITTEN ON THE HEART

First, then, let us notice that the Apostle speaks of these believers as "the epistle of Christ". He does not say the "epistles" but the "epistle", for he is not thinking simply of what is true of individuals, but of the whole company, though, obviously, the company is composed of individuals.

Then let us remark, that Apostle does not say "Ye should be the epistle of Christ", but that "Ye are the epistle of Christ". Entertaining the wrong thought that we ought to be epistles of Christ, we shall set to work to become such by our own efforts. This would not only lead us into legal occupation with ourselves, but would also shut out the work of "the Spirit of the living God". The fact is that we become epistles of Christ, not by our own efforts but by the Spirit of God writing Christ upon our hearts.

A Christian is one to whom Christ has become precious by a work of the Spirit in the heart. It is not simply a knowledge of Christ in the head, which an unconverted man may have, that constitutes a man a Christian, but Christ written in the heart. As sinners we discover our need of Christ, and are burdened with our sins. We find relief by discovering that Christ by His propitiatory work has died for our sins, and that God has set forth His acceptance of that work by seating Christ in the glory. We rest in God's satisfaction with Christ and His work, and our affections are drawn out to the One through whom we have been blessed. "Unto you therefore which believe He is precious." Thus Christ is written on our hearts and we become the epistle of Christ. If we are not the epistle of Christ we are not Christians at all.

2. CHRIST MANIFESTED TO ALL MEN

Having set forth the true Christian company as composed of believers upon whose hearts Christ has been written, the Apostle presents the second great truth when he says, not only "Ye are the epistle of Christ", but also, "Ye are manifestly declared to be the epistle of Christ" "known and read of all men."

It is one thing for a gathering of believers to be an epistle of Christ, and quite another for the gathering to be in such a right condition that they manifest to all men something of the character of Christ. The responsibility of any gathering of saints is, not to walk well in order to become an epistle, but, seeing they are an epistle of Christ to walk well in order that the epistle may be read of all men. If anyone writes a letter of commendation it is to commend the person named in the letter. So when the Spirit of God writes Christ on the hearts of believers, it is in order that they together may become an epistle of commendation to commend Christ to the world around. That by their holy and separate walk, their mutual love to one another, their lowliness and meekness, their gentleness and grace, they may set forth the lovely character of Christ.

Thus it was with the Corinthian saints. They had, indeed, been walking in a disorderly way: but, as the result of the Apostle's first letter, they had cleared themselves from evil so that the Apostle can now say, not only that as an Assembly they were an epistle of Christ, but, that they were an epistle "known and read of all men".

Alas! the writing may become indistinct, but it does not cease to be a letter because it is blotted and blurred. Christians are often like the writing on some ancient tomb stone. There are faint indications of an inscription, a capital letter, here and there, would indicate some name was once written on the stone. But it is so weatherworn, and dirt-begrimed, that it is hardly possible to decipher the writing. So, alas, may it be with ourselves. When first the Spirit writes Christ upon the hearts of a company of saints, their affections are warm and their collective life speaks plainly of Christ. The writing, being fresh and clear, is known and read of all men. But, as time passes, unless there is watchfulness, and self-judgment, envying, strife, and bitterness, may creep in, and the gathering cease to give any true impression of Christ.

Nevertheless, in spite of all our failure, Christians are the epistle of Christ and it ever remains true that it is God's great intention that all men should see the character of Christ set forth in His people. Here, then, we have a beautiful description of the true Christian company. It is a company of individual believers, gathered to Christ, upon whose hearts Christ has been written, not with ink, but "with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart". As in the tables of stone of old, men could read what the righteousness of God demanded from man under law, so, now, in the lives of God's people, the world should read what the love of God brings to man under grace.

3. CHRIST THE OBJECT IN GLORY

How then, we may ask, is the writing of Christ on the hearts of God's people to be kept clear and legible, so that, in the gathering of God's people the character of Christ can be manifest to all men?

The answer to this question brings us to the third great truth of the chapter. Christ will be manifested to all men only as we have before us the living Christ in the glory as our Object. So the Apostle writes, "We all looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory" (v. 18, N. Tr.). There is a transforming power in beholding the Lord in glory. This transforming power is available for all believers — the youngest as well as the oldest; "we all, " not simply "we Apostles", beholding the glory of the Lord "are changed into the same image". This change is not affected by our own efforts, nor by wearying ourselves in the endeavour to be like the Lord. Nor is it by seeking to imitate some devoted saint. It is by beholding the glory of the Lord. There is no veil on His face, and as we behold Him, not only every veil of darkness will pass from our hearts, but morally we shall become increasingly like Him, changing from glory to glory. Gazing upon the Lord in glory we are lifted above all the weakness and failure that we find in ourselves, and all the evil around, to discover and delight in His perfection. As the bride in the Song of Songs can say, "I sat down under His shadow with great delight, and His fruit was sweet to my taste."

In the course of the Epistle the Apostle gives us a taste of some of this precious fruit. Turning to 2 Corinthians 5: 14, that "the love of Christ constraineth us." Here the love of Christ is presented as the true motive for all ministry, whether to saints or sinners. The greatest expression of that love was His death. "Greater love hath no man than this, that a man lay down his life for his friends." Again we read, "Christ also loved the Church, and gave Himself for it." With such love before his soul the Apostle can well say, "that they which live should not henceforth live unto themselves but unto Him which died for them and rose again." In the light of this Scripture we may well challenge our hearts as to the motive that actuates us in all our service. Is it the love of Christ that constrains us, or is it the love of self, Are we living unto ourselves, or are we living "unto Him", and thus, like Him, willing to forget self in order to serve others in love. One has said, "Alas! how often have we to reproach ourselves with going on in a round of Christian duty, faithful in general intention, but not flowing from the fresh realization of the love of Christ to our soul." (J.N.D.).

Passing to 2 Corinthians 8: 9, we come to another lovely characteristic of Christ. There we read of "the grace of our Lord Jesus Christ" The Apostle is pleading on behalf of the poor Jewish believers, urging the richer Corinthian saints to help in meeting their necessities. In both vv. 6 and 7, he speaks of giving as a "grace". Then he sets before us Christ as the One in whom we have a transcendent example of the grace of giving. He was rich, surpassingly rich, and yet to meet our deep needs He not only gives, but, such is His grace that, He becomes poor to give. "For your sakes He became poor, that ye through His poverty might be rich." By the incarnation He became poor, and His poverty is witnessed by the manger at Bethlehem and the humble home at Nazareth, and that, in the days of His ministry He Himself said, the "Foxes have holes, and birds of the air have nests; but the Son of Man hath not where to lay His head" (Luke 9: 58). To reach a poor fallen woman and bring heaven's best gifts to earth's worst sinners, He became a poor, needy, and lonely man by a well side. The very moment when He is enriching us with a fountain of water springing up unto eternal life He Himself has become so poor that he has to ask for a drink of water (John 4: 7, 14).

Turning to 2 Corinthians 10: 1, we find some more refreshing fruit that marked the life of Christ. First we read of "the meekness of Christ" The Apostle is correcting the spirit of rivalry that had been working amongst the Corinthian saints, whereby some of the gifted servants were measuring themselves with one another, and seeking to commend themselves. So doing they were walking in the flesh, and warring after the flesh, glorying in their gifts, talking about themselves, boasting in their work, and belittling the Apostle. To correct their vanity and self-assertiveness, he brings before them the meekness of Christ who never asserted His rights, or defended Himself; who, when He was reviled, reviled not again. The chief priests may defame Him, but "Jesus held His peace"; He is falsely accused before Pilate, but "He answered him to never a word". He is mocked by Herod, but "He answered him nothing". Good for us, if, in the presence of defamation and insults we could catch something of the spirit of the Lord and show the meekness that refuses to assert our rights, stand upon our dignity, or defend ourselves.

Then the Apostle speaks of "the gentleness of Christ". Another lovely quality that He ever exhibited in the presence of opposition. Seeking to obey the word of the Lord and maintain the truth we shall soon find that there are those who will oppose and raise questions that lead to strife. But the servant of "the Lord must not strive" but seek to act in the spirit of the Lord and be "gentle unto all men, apt to teach, patient". The gentleness of Christ speaks of the manner in which He acted and spoke. How often, with ourselves, even if our motive is right, and the principles we stand for are true, all is spoilt because our manner is lacking in graciousness and gentleness. Let us remember the striking words of the Psalmist. "Thy gentleness hath made me great" (Ps. 18: 35). Our vehemence may easily degenerate into violence by which we belittle ourselves in the eyes of others; but gentleness will make us great. Violence draws out violence; but gentleness is irresistible. "The fruit of the Spirit . . . is gentleness."

Finally, in 2 Corinthians 12: 9, we read of "the power of Christ". The Apostle is speaking of bodily infirmities, insults, necessities, persecutions and distresses. He learned by experience that all these things only become an occasion for the manifestation of "the power of Christ" to preserve the believer through the trials and lift him above them. Thus we learn that whatever the trial, His "grace is sufficient", and His "strength is made perfect in weakness".

Thus, with our eyes upon Christ in the glory, we are reminded by the Apostle of the perfections of Christ as He passes before us.

"The love of Christ",

"The grace of our Lord Jesus Christ",

"The meekness of Christ",

"The gentleness of Christ", and

"The power of Christ".

As we look at Christ in the glory and admire these lovely moral traits, set forth in all their perfection in Christ, we find His fruit sweet to our taste, and, almost unconsciously to ourselves, shall begin to exhibit something of His gracious character, and thus become changed into His image.

Thus the Holy Spirit not only writes Christ on the heart so that we become epistles of Christ, but, by engaging our hearts with Christ in glory, He transforms us into His image and so keeps the writing clear that it may be read of all men.

What a wonderful testimony it would be if the world could look upon any little company of the Lord's people and see in them "love", and "grace", and "meekness", and "gentleness", and a "power" that enables them to rise above all circumstances.

May we realise, in deeper measure, that it is the mind of God that His people should be the epistle of Christ to manifest Christ to all men, by having Christ in the glory before us as our one Object.

The First Martyr

The First Martyr.

Acts 6 and 7

Hamilton Smith.

(Extracted from Scripture Truth Vol. 42, 1965-7, pages 118-21)

In the touching story of Stephen, the first of a long line of martyrs, we see the complete exposure of the wickedness of Israel on the one hand, and the display of the blessedness of Christianity on the other hand.

In the course of his address, Stephen recalls the history of Israel to show that the flesh, even in the professing people of God, invariably resists the man that God is with. This he proves from Scripture by recounting the way the patriarchs had treated Joseph, and the way the nation had resisted Moses.

The patriarchs, moved with envy, hated and persecuted Joseph. But God was with him, and highly exalted him. In his exaltation Joseph sends a message to his brethren presenting himself as their saviour and deliverer. Thus Joseph becomes a striking type of Christ, their own Messiah, whom for envy the leaders of Israel had delivered up to be crucified. But God had exalted Christ to His own right hand to be a Prince and a Saviour, and from His place of exaltation there had come, through the Holy Spirit, the offer of repentance to Israel and the forgiveness of their sins (Acts 5: 31, 32).

Then Stephen recalls the history of Moses who, in order to help his own people whom he loved, turned his back on all the glory of Egypt. But Israel "thrust him away" and "refused" the one that God had sent to be "a ruler and a deliverer". In the wilderness they would not obey him but in their hearts turned back to Egypt. Thus again they resisted the man that God was with.

As we listen to Stephen's address we learn the true character of the flesh, whether in the believer or unbeliever, for the flesh never alters.

It is marked by "envy", for the patriarchs in rejecting Joseph were moved by envy; it is ignorant of the mind of God, for when God would deliver Israel by Moses, we read "They understood not" (25); it Is openly hostile to the man that God is with for we read concerning Moses that Israel " thrust him away" (27, 39); it is governed by sight in contrast to faith, for Israel said, "Make us gods to go before US" (40); and it rejoices in its own works rather than in the work of God, for we read that, having made an idol, "they rejoiced in the works of their own hands" (41).

Having reviewed the history of Israel, Stephen concludes his address with a solemn exposure of the condition of the nation. They are rebellious against God — a "stiffnecked people". Whatever outward show of religion they may make, inwardly the flesh is unjudged; they are uncircumcised in heart, and their ears are deaf to the word of God. Thus, he concludes, they are a people who "do always resist the Holy Spirit". As their fathers had done so do they. The fathers had persecuted and slain the prophets, and the children had betrayed and murdered their own Messiah. Moreover the law, in which they boasted, they had not kept.

Up to this point, in the history of the Acts, the Apostles had by the Holy Spirit proclaimed the offer of repentance and forgiveness of sins to the nation of Israel from the exalted Christ, and, they were told, that, if they repented, Christ would come back and bring in the times of refreshing (Acts 4: 19-21). This final testimony, for that generation, is utterly rejected. The witness of Christ's heavenly glory is cast out of the city and stoned without mercy. Thus as the witness of Christ on earth had been rejected, so the witness of the Holy Spirit come to earth from the exalted Christ is now rejected.

Thus, for the time, all is over with Israel, and the testimony of God is no longer to Christ reigning on earth, but to Christ glorified in heaven. The position of Christ will ever determine the position and blessing of His people. Is Christ reigning on earth, then His people will be earthly and their blessings take an earthly character. Is Christ glorified in heaven, then His people will belong to heaven and their blessings will have a spiritual and heavenly character. Thus, at this great crisis, we pass from Jerusalem as a centre, where Christ was crucified, to heaven where Christ is glorified. In the great ascension scene, described in the first chapter of the Acts, two angels say to the disciples, "why stand ye gazing up into heaven?" for the door was still open for the earthly blessing under the reign of Christ if the nation repented. Now, for the time, all is over with Israel, and Stephen rightly looks up to heaven and no angels will call in question his heavenward gaze.

Thus we pass from Judaism to Christianity, from earth to heaven, from Christ reigning on earth to Christ exalted in glory. A new era begins during which believers are called out from Jews and Gentiles to form the Church united to Christ in heaven. During this period God has no earthly people, no nation in relationship with Himself and no temple as an earthly centre. Alas! Christendom has sought to act on the old footing and revive Jewish ritual. We have countries spoken of as Christian nations, and favoured people, and again magnificent cathedrals have been erected which are called houses of God, and Christianity is viewed as merely a religious system for the improvement of man's social position and the betterment of the world.

It is of the deepest importance to apprehend that Christianity calls us out of the world and gives us a place in heaven. As believers we shall only be practically saved from earth as we realise that we have a place in heaven. As the Apostle Peter can say, "An inheritance incorruptible and undefiled and that fadeth not away, reserved in heaven for you". No evil can touch this fair inheritance; no power of the enemy can rob us of heaven.

In Stephen we see set forth a believer who enters into the new Christian position, the heavenly position, and the character consistent with this position. Thus we do well to ponder the brief but instructive story of this the first Christian martyr. He comes before us marked in a striking way by Christian qualities, for He is described as a man "full of faith and the Holy Ghost", "full of grace and power", and marked by "wisdom" (Acts 6: 5, 8 N.Tn., 10). These are the outstanding marks of a Christian. Faith, of necessity, comes first, but having believed the gospel of our salvation we are sealed with the Holy Spirit. Having the Spirit we are exhorted to "be filled with the Spirit". If filled with the Spirit we should be marked by the grace that meets every evil in the spirit of Christ, by power to rise above every circumstance, and the wisdom to meet all opposition. Such Christ-like qualities will not bring the possessor into favour with mere religious profession: so it came to pass that "there arose certain of the synagogue" who "stirred up the people, and the elders, and the scribes, and came upon him, and brought him to the council." Here false witnesses charge him with speaking blasphemous words against Moses, against God, against the temple and against the law.

How will Stephen act in the presence of these violent acts and lying charges? All the council turn to look at Stephen. Will his face depict indignation and resentment in the presence of these lying charges? How will his Christianity stand the test of such an ordeal? To their surprise they see no trace of resentment or proud contempt on that face. Looking stedfastly on him they saw his face as if it had been the face of an angel. They saw a face lit up with the light of heaven. We may well challenge our hearts as to how we should have looked and acted under such terrible circumstances! Is it not possible that, in the presence of such gross and wicked charges rising indignation in our hearts would betray itself in angry looks? What, we may ask, was the secret power that enabled Stephen to look like an angel when opposed by the Devil?

This brings before us four outstanding marks of Christianity, when lived in the power of the Holy Spirit, so blessedly set forth in Stephen in the closing scene of his life described at the end of Acts 7.

First, the Christian, full of the Holy Ghost, will be one that looks up stedfastly to Christ in heaven. He realises that all his resources are in Christ — the Man in the glory. He does not look within in the vain endeavour to find something in himself in which he can trust. He does not look around to find support and guidance in others. He looks up, and he looks up stedfastly. He realises that in Christ in glory there is One who is the Head of His people with all wisdom to guide, who has the heart with all love to sympathise with them in their sorrows, and who has the hand with all power to support them in their trials. So the Apostle Paul, at a later date, exhorts us to "run with endurance the race that is set before us looking stedfastly on Jesus the leader and completer of our faith" (Heb. 12: 1, 2). We are running the race that ends in heaven, and in that race there will be trials to meet and insults to endure, and it is only as we, like Stephen, look up stedfastly into heaven and fix our gaze on Jesus that we shall be able to endure Thus in Stephen we see set forth the great fact that if the Holy Spirit came down from Christ in heaven it is in order to lead our hearts up to Christ in heaven.

Let us, however, remember that Stephen who looked stedfastly into heaven, and saw the glory of God and Jesus, was a believer who not only was sealed with the Holy Spirit, but was "full of the Holy Spirit". One has said, "To have the Holy Spirit, is one thing: to be filled with the Holy Spirit is another. When He is the one source of my thought, I am filled with Him. When He has possession of my heart, there is power to silence what is not of God, to keep my soul from evil, and to guide in every act of my life and walk" (J.N.D.). Thus being full of the Holy Ghost Stephen looks up to Christ in glory. He does not behold the glory with his natural vision, he was full of the Holy Ghost. But let us remember that this is not confined to Stephen for says the Apostle, "We all beholding the glory of the Lord are changed into His image."

Secondly, the believer that looks up stedfastly to Christ in the glory will be a man that is supported by Christ in heaven. This does not necessarily mean that the Christian will be kept from trial. He may, indeed, be allowed to pass through the most terrible trials, even as Stephen who was falsely charged with blasphemy, cast out of the city, and stoned out of the world. But if Stephen is not kept from trial, he is sustained in the trial and brought through the trial. In these terrible circumstances he realises the truth of the Lord's words, "When thou passest through the waters, I will be with thee: and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned" (Isa. 43: 12). Thus, with the stones falling upon him, Stephen is called to pass "through the valley of the shadow of death": but he fears no evil for the Lord is with him to support him, and glory is before him.

Thirdly, sustained by the Lord, the Christian becomes a man that is representative of Christ in heaven. Gazing upon the Lord in glory we are changed into the same image from glory to glory. It is only as we are looking at Christ in the glory that the world will be able to look upon us and see something of Christ. Thus Stephen becomes like Christ —  the One, Who, in His humiliation was charged with blasphemy but witnessed a good confession before Pontius Pilate, and, "Who when He was reviled, reviled not again; and when He suffered He threatened not". Stephen, with his eye stedfastly fixed upon the Lord, follows in the steps of the Lord. When reviled he utters no taunt, and when he suffers he pronounces no threat. No hard thoughts arise in his heart; no black looks mar his face; no bitter words fall from his lips. One has written, "He bears witness to his Master, forgetful of himself, or his danger, without a thought of consequences. His heart was filled with Christ to the exclusion of care for his life, or what should follow. Christ was the only object before Him" (J.N.D.). Thus, gazing upon the Lord in glory, Stephen becomes changed into His image, and like the Lord, he prays for his enemies, and commits his spirit to the Lord. Thus the man on earth becomes representative of the Man in the glory. He looks up stedfastly into heaven and sees Jesus in the glory, and the world looks stedfastly on Stephen and sees Jesus in Stephen.

Lastly we see that having represented Christ, and his race run and his course finished, the Christian is one that departs to be with Christ in heaven. So Stephen falls asleep and his spirit is received by Christ in the glory. The path of suffering for Christ leads to the glory with Christ.

Thus we see in Stephen a beautiful setting forth of true Christianity according to the mind of the Lord. We see that a believer, filled with the Holy Spirit, is one that will carry out the words of the Lord, "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me." Entirely occupied with Christ, such an one will, like Stephen, deny himself, make no effort to save his life here, and will follow Christ into the glory. He looks to Christ in the glory; looking to Christ, he is supported by Christ in the glory; supported by Christ, he becomes representative of Christ in the glory, and having finished his course, he departs to be with Christ in the glory.

Fruit-bearing and Testimony

Fruit-bearing and Testimony.

John 15: 18.

Hamilton Smith.

In John 13 there is presented to us the Lord's gracious service for His people, that, during the time of His absence, they may have communion, or "part," with Him where He is in the Father's house. In John 14. the Lord comforts our hearts by telling us of the coming of the Holy Spirit, whereby it will be possible for Christ to be with us, as He can say, of the one that keeps His commandments, "I will love Him and will manifest Myself to him." Again, speaking of the Father and Himself, "We will come unto him and make our abode with Him" (John 14: 21, 23). Our having part with Christ, where He is, and Christ having part with us where we are, prepares us for the fruit-bearing brought before us in John 15. The discourse opens with the presentation of the Lord as the true Vine, the Father as the Husbandman, and the disciples as the branches. To save any misconception as to the passage, it is important to remember that the discourse does not contemplate Christ as the Head, and believers as forming His body, as set forth in the Epistles of Paul. It presents Christ and those who profess to be His disciples on earth. Viewing believers as members of the body of Christ we think of their heavenly privileges as united to the Head in heaven. Into this body nothing unreal can come, and from this body no member can be taken away. If, however, we look at believers as disciples of the Lord we think of their responsibility to bear His character, and thus represent Him in the world from which He is absent. Amongst these disciples there may be found false professors, who are but dead branches fit only for the burning.

To follow the teaching of the passage we may ask ourselves three questions: (1) What is the fruit of which the Lord speaks? (2) What are the means taken that the true disciples may be fruitful? (3) What is the great end in view in fruit-bearing? What then does the Lord mean when He speaks of fruit? May we not say that fruit is all that in our lives which is agreeable to God? It follows that only that which is of Christ in us can be for the Father's delight. We may therefore say, that fruit is the character of Christ reproduced in the lives of His disciples. We read in Galatians 5: 22, that "the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, fidelity, meekness, self-control" (N. Tn.). These are the very qualities that marked Christ in His path down here, and that called forth the Father's expression of pleasure, for the voice from heaven said, "This is my beloved Son in whom I have found my delight." Fruit, then, is not simply preaching and teaching, or activity in different forms of service, or in this passage even souls won for Christ through the preaching, but rather the beautiful qualities of Christ seen in the souls that are won. Alas! it is possible to be very active in Christian service and yet exhibit very little of the character of Christ in the life, and, therefore, bring forth but little fruit for the delight of the Father. Moreover, let us remember that what goes up to God as fruit, goes out to man as testimony. These two thoughts are expressed by the Lord's words, "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." The life that glorifies the Father and delights His heart becomes a testimony to the world that we are Christ's disciples. That we are truly His disciples will be far more manifest by a little meekness and gentleness, than by any amount of activity. Mary's quiet dependence upon the Lord, that led her to sit at His feet and hear His word, brought forth fruit that was far more pleasing to the heart of Christ than all Martha's sincere energy. We are not all called or gifted to take an active part in preaching or teaching, or many other forms of service; but it is open to all — the youngest as the oldest believer — to express in our life the beautiful traits of Christ, and thus bring forth fruit for the Father and testimony before men. Christ, personally, is no longer on earth; but God desires that Christ, morally, should still be seen in His people. In the measure in which this is true there will be fruit and testimony.

How, then, is fruit produced in the lives of Christ's disciples? (V. 1). First, let us mark the Lord's words, "I am the true Vine." The fruit of the vine is found in the branches, and the branches can only be fruitful as they are livingly connected with the Vine. Christ is the source of the believer's life. Nature can, at times, exhibit many amiable qualities, but cannot produce the lovely character of the One Who made Himself of no reputation in order to serve others in love. Apart from Christ — the source of life — there can be no fruit for the Father. In order that we may bear fruit, "bring forth more fruit," and "much fruit," the Lord's words indicate that there is what the Father does; what He, Himself, does, and what we ourselves can do. (V. 2) First there are the Father's dealings in discipline and chastening. From the figure used, it would seem that it is possible to be a branch in vital link with the vine and yet be unfruitful. Such the husbandman "taketh away." This would be an extreme form of chastening of which, perhaps, the New Testament gives us a solemn example in the case of some in the Assembly at Corinth whose lives were so dishonouring to the Lord that they were taken away by death, as we read, "many are weak and sickly among you and many sleep" (1 Cor. 11: 30-32). There are, moreover, the dealings of the Father with those who bear fruit that they may "bring forth more fruit." Of such the Lord says, "every branch that beareth fruit, He purgeth it." Thus we read, in Hebrews 12, that if the Father chastens us it is "for our profit that we might be partakers of His holiness." The trials that we pass through, the sorrows by the way, the sicknesses that are allowed to come upon us, the bereavements that break our hearts, and the insults that we may have to meet are all allowed by a Father who loves us, in order that we may detect and judge all that is wrong in our thoughts and words and ways, so that Christ may be formed in us, and that we may bring forth fruit by exhibiting something of the lovely character of Christ.

(V.3) Secondly, there is that which the Lord, Himself, does in order that we may bear fruit. Already He had washed His disciples' feet; as He can say, "Now ye are clean through the word which I have spoken unto you." This would indicate that the feet-washing of John 13: that enables us to have communion with Christ, prepares us to set forth in our lives the excellencies of Christ. (Vv. 4, 5) Thirdly, there is not only the Father's dealings with us, and the Lord's gracious service for us, but our own part in leading to a fruitful life. Do we desire that our lives may become beautiful by expressing in some little measure the loveliness of Christ, then we do well to heed the Lord's words, "Abide in Me." What is the significance of these words, repeated in these verses so many times? Do they not imply a loving and personal dependence upon Christ that would keep us close to Himself, living in the sunshine of His love? Very blessed it is to help, and minister to one another; but abiding in Christ is not dependence upon ministry, or looking to a servant of the Lord, however right at times. It is personal dependence upon the Lord, and looking to Himself. Thus the bride, in the Song of Songs, can say "I sat down under His shadow with great delight, and His fruit was sweet to my taste." Seeing the lovely traits set forth in perfection in Christ, we shall delight in this excellent fruit; and, occupied with Him we shall become marked by that which we find sweet to our taste. Beholding the glory of the Lord we "are changed into the same image from glory to glory (2 Cor. 3: 18). Then let us mark well the Lord's words, "Without Me ye can do nothing." A truth we all acknowledge but often forget. We need one another as this discourse, and many another precious Scripture plainly indicates, but above all we need Christ, for, in the matter of bearing fruit, without Him we can do nothing. (V. 6) The Lord's words present the solemn case of a dead branch — a mere lifeless professor, one who may profess great activity but have no vital link with Christ, and therefore bear no fruit for the Father. Nothing of the character of Christ is seen in such. He is not simply "taken away" as in the case supposed in v. 2, but he is "cast forth" as a dead and withered branch and burned. Was not Judas a solemn example of one who made a fair profession before men, but in whom there was no vital link with Christ? (Vv. 7, 8) Finally, the Lord encourages by setting before us the blessedness of bearing fruit: —  (1) as regards ourselves, by abiding in Christ and thus bearing the character of Christ, we shall have the mind of Christ as expressed in His words, and thus be able to pray according to His mind and receive answers to our prayers. (2) Bearing fruit we shall bring glory to the Father by setting forth the character of Christ Who was the perfect expression of the Father. (3) By wearing the character of Christ we shall become witnesses before the world that we are truly His disciples, and thus become the witnesses in this world of that blessed Man who is in the glory. The Lord does not say, "If ye preach ye shall be my disciples," but if "ye bear much fruit." The witness to Christ is found in the lives of disciples. It is a living witness!

HAMILTON SMITH.

The Garden of the Lord

The Garden of the Lord.

Hamilton Smith.

A garden enclosed is my sister, [my] spouse;

A spring shut up, a fountain sealed.

Thy shoots are a paradise of pomegranates, with precious fruits;

Henna with spikenard plants;

Spikenard and saffron;

Calamus and cinnamon, with all trees of frankincense

Myrrh and aloes, with ail the chief spices:

A fountain in the gardens,

A well of living waters

Which stream from Lebanon.

Awake, north wind, and come, [thou] south;

Blow upon my garden, [that] the spices thereof may flow forth.

Let my beloved come into his garden,

And eat its precious fruits.

I am come into my garden, my sister, [my] spouse;

I have gathered my myrrh with my spice;

I have eaten my honeycomb with my honey;

I have drunk my wine with my milk.

Eat, O friends; drink, yea drink abundantly, beloved onesl!

(Song of Songs 4: 12 - 5: 1).

With these choice words from the Song of Songs, the Bridegroom likens His bride to a garden of delights. Probably, all believers, with hearts opened to understand the Scriptures, would agree that in the Bridegroom, or the "Beloved", of the Song of Songs, we have a beautiful figure of Christ. Most would also concede that, in the interpretation of the Song, the bride sets forth Christ's earthly people.

While, however, the strict interpretation of the bride has Christ's earthly people in view, we are surely warranted in making an application to the Church, the heavenly bride of Christ.

Furthermore, if we may discover in this garden the excellencies that Christ would find in His heavenly bride, do we not at the same time learn what the love of Christ is looking for in the hearts of those who compose the bride? May we then, for a little, meditate upon this garden, with its spring, its fruit, its spices, and its living waters, as describing what the Lord would have our hearts to be for Himself.

First, we notice that the Bridegroom always speaks of the garden as "My garden"; while the bride delights to own it is "His garden". "Awake O north wind . . . blow upon My garden," says the Bridegroom. The bride replies, "Let my Beloved come into His garden." In response, the Bridegroom says, "I am come into My garden." The application is plain — the Lord claims our hearts for Himself. "My son, give Me thine heart," says the Preacher (Prov. 23: 26). "Sanctify the Lord God in your hearts," is the exhortation of an Apostle (1 Peter 3: 15): and again, another Apostle can pray that "Christ may dwell in your hearts by faith" (Eph. 3: 17).

It is not simply our time, our means, our brains, and our busy service, that the Lord desires, but first, and above all, He claims our affections. We may give all our goods to the poor, and our bodies to be burned, but, without love it will profit nothing. The Lord is still saying to us, "Give Me shine heart."

"Thou hast left thy first love", was a solemn word indicating that whatever excellencies belonged to the believers thus addressed, their hearts had ceased to be a garden for the Lord. As one has said, "A wife may take care of the house, and fulfil all her duties so as to leave nothing undone for which her husband could find fault; but if her love for him has diminished, will all her service satisfy him if his love to her be the same as at first?" (J.N.D.).

Above all, then, the Lord claims the undivided affection of our hearts. The garden must be His garden. Moreover, if the Lord claims our hearts to be a garden for His delight, they must have the marks of the garden that is according to His mind.

As we read this beautiful description of the garden of the Lord, we note five outstanding features which set forth in figure what the Lord would have our hearts to be for Himself. First, the garden of the Lord is an enclosed garden. Secondly, it is a watered garden, with its spring shut up and its fountain sealed. Thirdly, it is a fruitful garden — a paradise of pomegranates with precious fruits. Fourthly, it is a fragrant garden, with trees of frankincense, and all the chief spices. Lastly, it is a refreshing garden from whence "the living waters" flow, and the fragrance of its spices is carried to the world around.

The garden enclosed. If the heart is to be kept as a garden for the pleasure of the Lord, it must be as "a garden enclosed." This speaks of a heart separate from the world, preserved from evil, and set apart for the Lord.

May we not say that, in the Lord's last prayer, we learn the desire of His heart that His people should be as "a garden enclosed"? We hear Him tell the Father, that His own are a separate people, for He can say, "They are not of this world, even as I am not of the world". Again, He desires that they may be a preserved people,for He prays, "Keep them from the evil". Above all, He prays that they may be a sanctified people, for He says, "Sanctify them through thy truth" (John 17: 14-17).

Does not the Preacher exhort us to keep our hearts as "a garden enclosed", when he says, "Keep thy heart more than anything that is guarded"? (Prov. 4: 23, N. Tr.). Again we do well to heed the Lord's own words, "Let your loins be girdled about". Unless the girdle of truth holds in our affections and thoughts, how quickly our minds will be drawn away by the things of this world, and the heart cease to be "a garden enclosed".

Again, the Apostle James desires that our hearts may be preserved from evil, when he warns us, "If ye have bitter envying and strife in your hearts, glory not, and lie not against the truth . . . for where envying and strife is, there is confusion and every evil work" (James 3: 14-16). Never has there been a scene of confusion and strife amongst the people of God that has not had its hidden root, of envy and strife, in the heart. We may be sure that the heart that entertains bitterness, envying, and strife, will be no garden for the Lord.

How necessary, then, to have our hearts kept in separation from the world, and preserved from evil. Nevertheless, the refusal of the world, and the flesh, will not be enough to constitute our hearts "a garden enclosed." The Lord desires that our hearts may be sanctified, or set apart for His pleasure, by being occupied with the truth and all that is according to Christ. Does not the Apostle Paul set before the Philippians "a garden enclosed" — a heart sanctified for the Lord, when he says, 'Whatsoever things are true, whatsoever things are noble, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things'?

If the heart is full of cares, fretting over wrongs, and full of bitterness towards those who may have acted badly towards us: if we are entertaining evil imaginations, malicious thoughts, and revengeful feelings towards a brother, it is very certain our hearts will be no garden for the Lord.

If then we would have our hearts freed from things that defile and turn the heart into a barren waste, choking the garden with weeds, let us follow the instruction of the Apostle when he tells us, "Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." Having, like Hannah of old, poured out our hearts before the Lord, and unburdened our minds of all the cares, the sorrows, and the trials that pressed upon our spirits, we shall find that "the peace of God, which passeth all understanding, shall keep our hearts and minds through Christ Jesus". Thus set free from all that might come in between the soul and God, our hearts will be at liberty to enjoy the things of Christ, and our minds free to "think on these things" —  these holy and pure things which should mark one whose heart is "a garden enclosed".

A watered garden. The heart that is set apart for the Lord will have its hidden source of refreshment and joy. It will be a garden with "a spring shut up" and "a fountain sealed". A spring is an unfailing supply; a fountain rises up to its source. The Prophet can say, of one who walks according to the mind of the LORD, that his soul shall be "like a watered garden, and like a spring of water, whose waters fail not" (Isa. 58: 11). To the woman of Sychar the Lord spoke of giving "a fountain of water springing up into everlasting life", to be "in" the believer. The world is entirely dependent upon surrounding circumstances for its passing joy; the believer has a spring of joy within — the hidden life lived in the power of the Holy Spirit.

As the spring of life the Holy Spirit meets all our spiritual needs by guiding us into "all truth": as the fountain of life, He engages our hearts with Christ above. The Lord can say, "the Spirit of truth which proceedeth from the Father, He shall testify of Me" — Christ in His new place in the glory. Thus as the Spring, He refreshes our souls with the truth; as the Fountain springing up to its source, He engages our hearts with Christ.

Let us, however, remember that the spring, which is the source of blessing, is "a spring shut up", and the fountain is "a fountain sealed". Does this not remind us that the source of blessing in the believer is sealed to this world, and wholly apart from the flesh? The Lord speaks of the Comforter as One that "the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him for He dwelleth with you, and shall be in you" (John 14: 17). Again we read, "the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other" (Gal. 5: 17).

Alas! we may mind the things of the flesh, and turn aside to the world, only to find we grieve the Spirit so that our hearts, instead of being as a watered garden, become but a dry and barren waste.

A fruitful garden. The "spring" and the "fountain" will turn the garden of the Lord into a fruitful garden — "a paradise of pomegranates with precious fruits". The ungrieved Spirit will produce in our hearts "the fruit of the Spirit", which, the Apostle tells us, "is love, joy, peace, longsuffering, kindness, goodness, fidelity, meekness", and "self-control" (Gal. 5: 22). What, indeed, are these precious fruits of the Spirit but the reproduction of the character of Christ in the believer? The fountain, rising up to its source, occupies with Christ and His excellencies; and, beholding the glory of the Lord we are changed into the same image from glory to glory. Thus the hears becomes a garden of the Lord bearing precious fruit for the delight of His heart.

A fragrant garden. Not only is the garden of the Lord a garden of precious fruits, but a garden of spices from which sweet odours arise. In Scripture, fruit speaks of the excellencies of Christ, but the spices, with their fragrance, speak of worship that has Christ for its object. In worship there is no thought of receiving blessing from Christ, but of bringing the homage of our hearts to Christ. When the wise men from the East found themselves in the presence of "the young Child", they fell down and "worshipped Him", and "presented unto Him gifts; gold, and frankincense and myrrh" (Matt. 2: 11).When Mary anointed the feet of Jesus with "a pound of ointment of spikenard, very costly," she was not, as on other occasions, at His feet as a receiver to get instruction, or find sympathy in her sorrow; she was there as a giver to render the worship of a heart filled with the sense of His blessedness. It was good to beat His feet to hear His word, and, again,to beat His feet to receive comfort in sorrow, but in neither case do we read of the ointment with its odour. But when she is at His feet as a worshipper, with her precious ointment, we read, "the whole house was filled with the odour of the ointment" (John 12: 1-3).

The Philippian saints in their gift to the Apostle, may indeed have shown forth some of the excellencies of Christ — His comfort of love and compassions — and thus bring forth fruit that would abound to their account; but there was in their gift the spirit of sacrifice and worship which was as "an odour of a sweet smell, a sacrifice acceptable, well pleasing to God" (Phil. 2: 1; Phil. 4: 17, 18).

In our day, if our hearts are to be a garden of the Lord, let us not forget that the Lord not only looks for the precious fruits of the Spirit, reproducing in us something of His lovely traits, but also the spirit of worship that rises up to Him as a sweet odour.

A refreshing garden. Lastly, the Lord would have His garden to be a source of refreshment to the world around. A garden from whence there flow the "living waters". Thus the Lord can speak of the believer, indwelt by the Holy Spirit, as being a source of blessing to a needy world, as He says, "Out of his belly shall flow rivers of living water" (John 7: 38, 39).

Thus we learn, from the Song of Songs, that the Lord would fain possess our hearts as a garden of delights for Himself. He stands at the door of our hearts and knocks, for He desires to come in and dwell within our hearts. If we are slow to let Him in, He may say, as the Bridegroom in the Song, "Awake, O north wind; and come thou south; blow upon my garden, that the spices thereof may flow out." He may allow adverse circumstances, trials and sorrows, in order to drive us to Himself, so that we may say like the bride, "let my Beloved come into His garden."

If we open to Him we shall experience the truth of His own words, "If any man hear My voice, and open the door, I will come in to him, and will sup with him and he with Me" (Rev. 3: 20). In like spirit, when the bride says, "Let my Beloved come into his garden," the Bridegroom at once responds, "I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey."

If then, the heart of the believer be kept separate from the world, preserved from evil, and set apart for the Lord it will become like "a garden enclosed."

In that garden there will be found a spring of secret joy and refreshment that, like a fountain, rises to its source.

The fountain, springing up to its source, will bring forth precious fruit, the excellencies of Christ.

The fruit that speaks of the moral traits of Christ in the heart of the believer, will lead to worship that rises up as a sweet odour to the heart of Christ.

The heart that goes out in worship to Christ will become a source of blessing to the world around.

In the light of these Scriptures we may well pray the prayer of the Apostle when he bows his knees to the Father, and asks, "That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith" (Eph. 3: 14-17).

A wretched thing it were, to have our heart

Like a thronged highway or a populous street

Where every idle thought has leave to meet,

Pause, or pass on as in an open mart;

Or like some road-side pool, which no nice art

Has guarded that the cattle might not beat

And foul it with a multitude of feet,

Till of the heavens it can give back no part.

But keep thou shine a holy solitude,

For He would walk there, would walk alone;

He who would drink there, must be first endued

With single right to call that stream His own;

Keep thou thine heart, close-fastened, unrevealed,

A fenc-ed garden and a fountain sealed.

R. C. Trench.

The Glories of the Mount

The Glories of the Mount.

Luke 9: 28-62

Hamilton Smith

Part 1  The Glories of the Mount

Following the Lord in His perfect path we are led, in Luke 9, into two scenes of surpassing interest. One scene unfolds itself on the Mount of Transfiguration; the other is enacted in the Plains of Galilee. On the Mount we find ourselves in company with Christ in the midst of heavenly things, learning the secrets of the Father's heart. In the Plain we have Christ in company with us amid the sorrows of earth, there to learn the secrets of our hearts in the presence of the grace of His heart.

For the good and prosperity of our souls we do well to linger awhile in both these scenes. The Mount, however, must precede the Plain. Our hearts must be assured of our part in the glories of the Mount before we can face the sorrows of the Plain.

Let us then for awhile turn aside from man, and his small world, and, as it were, ascend the Mount, seeking in spirit to breathe its holy atmosphere and delight our souls in its varied glories.

We are not left to our own spiritual discernment to interpret the scene on the Mount, for we have the inspired account of one who was present. Referring to the time when he and others were with Christ on "the holy mount," Peter can say "we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His Majesty. For He received from God the Father honour and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son in whom I am well pleased" (2 Peter 1: 16-18). Thus Peter plainly tells us that the holy Mount gives us a foretaste of the glories and the joys that we shall share at the coming, or "presence" of the Lord. For long He has been absent, but when at last He is present and we in His presence, we shall see His majesty. We who have seen the shame and dishonour heaped upon Him by man, shall see with great delight the "honour and glory" that He will receive from the Father. In company with Christ we shall be ushered into the Father's presence and hear the Father's voice telling us of His delight in His beloved Son.

The holy Mount gives us a foretaste of these coming glories. Here, indeed, we partake of the fatness of God's house, and drink of the river of His pleasures.

Entering upon this scene of blessedness we are at once encountered with a holy mystery. For all this eternal weight of glory is introduced with a praying Man. "It came to pass . . . He took Peter and John and James, and went up into a mountain to pray. And as He prayed, the fashion of His countenance was altered." The sorrows of earth can be traced back to the disobedience and independence of one man. The glories of the world to come commence with the obedience and dependence of one Man. The coming glories of heaven centre round a praying Man on earth.

Then, as with great delight we gaze upon the Lord in prayer, we are permitted to see the praying Man changed into the glorified Man. "His countenance was altered, and His raiment was white and glistening." When man became independent of God, he ceased to glorify God and became the dishonoured man (Romans 1: 21-32): here is One who became the dependent Man, glorified God, and He Himself is glorified. On earth we see the glory of man which, Peter reminds us, is as the flower of the field, for it "falleth away"; but on the Mount we get with Peter a passing vision of a glory that will never pass away. We see "His majesty" and His glory.

But the Mount has further blessed disclosures, for it tells us not only that we shall see His glory, but we shall share His glory. We shall not only be delighted beholders, but privileged partakers. And so we read "there talked with Him two men. " To be spectators of a scene of unparalleled glory would not satisfy the heart's deep longings. Again to have part in a glory from which Christ was absent, would not be enough. Such, however, the grace that leads to glory, that we shall behold the glory, and share the glory, and share it with Him.

Furthermore the Mount tells us another blessed fact, that we shall not only be with Him but shall also be like Him; and so we read not only that Moses and Elias appeared, but they "appeared in glory." We shall not only see the glory and share the glory, but we shall be suited to the glory. Moses has done with his wilderness staff; Elias has laid aside his prophet's mantle. The days of their humiliation have for ever passed away and they appear in glory. Not only are they with Christ, but they are like Christ, and they are suited to be with Christ, because they are like Christ. On earth it does not yet appear what we shall be, but on the Mount we get a glimpse of what we shall be when He appears. We shall be like Him, for we shall see Him as He is (1 John 3: 2)

Nor is this all, for the Mount discloses another secret. Not only shall we share the glory and be suited to the glory, but we shall be at home in the glory. For we read of Moses and Elias that they "talked with Him." This speaks of the holy, happy intercourse of saints in glory. Had it been written merely that He talked with them, we might judge that they would have been delighted but silent listeners. If, however, they can talk with Him, all distance and reserve are gone. The disciples had indeed held sweet intercourse with Christ on earth, howbeit, at times with a measure of restraint, but in glory there will be holy, happy intercourse with the Lord without a trace of reserve.

Further, we not only see that in glory there will be free and happy communion, but we learn the great theme of heaven's intercourse. They "spake of His decease which He should accomplish." Immediately before, as directly after the scene on the Mount, the Lord refers to His death (vv. 22, 24), but we read "they understood not" (v. 45). In the Plain they are dull of hearing; on the Mount there is divine intelligence in the mind of heaven and the heart of Jesus. There Moses and Elias commune with Christ about that which fills His heart. They lose sight of the enmity of men; they no longer think of the death of Christ as brought about by wicked hands, but rather of "His decease which He should accomplish." Man's part in that great transaction calls aloud for judgment upon the world. What He did sends the glad tidings to earth's remotest bounds. Moreover they see that His death would be accomplished "at Jerusalem." How passing strange to a Jew. In the very place from whence the Messiah is going to reign, and where He will receive a throne and a crown, that there He should accomplish His death, and receive a cross and a grave. But on the Mount such wonders are spoken of without astonishment. There all is clear. The glory of the kingdom must be established in righteousness. To meet the righteous claims of God He must accomplish His decease. The sufferings must come before the glory. Righteousness must be met in the death of Christ at Jerusalem, if the grace of God is to flow out world wide "beginning at Jerusalem" (Luke 24: 47).

Moses had given the law, but none knew better than Moses how utterly the nation had failed under the law. Elias had been raised up to recall backsliding Israel to Jehovah, only to prove their hopeless condition. Christ Himself had come, full of grace and truth, only to be utterly rejected. Moses, Elias, and above all Christ Himself, are the witnesses of the nation's guilt and the deep necessity for the sufferings of Christ if they are to reach the glories of the Kingdom. No longer does Moses call the people "rebels"; no longer does Elias charge the children of Israel with having forsaken the covenant, thrown down the altars, and slain the prophets. They look beyond the nation and the wickedness of men; they see Christ, the death that He shall accomplish, and the glories that are on beyond. They indeed looked on to the glory through the death of Christ; we shall look back from the glory to the decease which He accomplished. It was their theme on the Mount, it will be our song in the glory of which the Mount was but a blessed earnest.

Finally, in this great scene we are carried into a glory that exceeds the glory of the Kingdom, for we are led into the Father's house. "There came a cloud and overshadowed them." They were surrounded and covered by the cloud. These Jewish disciples would well understand the significance of the cloud telling them of the Shekinah glory that of old filled the dwelling place of God and spoke of the presence of God. In the days of their wilderness journey the cloud was over Israel, but they never entered the cloud. Here on the Mount, on the ground of the death of Christ that He was about to accomplish, and in company with a glorified Christ, these disciples enter into the Father's house. And in the Father's house they hear the Father's voice, and the Father's voice declares the Father's heart. They hear the Father saying, "This is My beloved Son, hear Him." As one has said, "the Father does not say, This is the Son whom you ought to adore and admire, but He tells us His own thoughts about Him." "This is My beloved Son." It is not simply that we are reminded that Christ is our Beloved, as the bride in the Song of Songs can say, "My Beloved is mine, and I am His," but we hear the Father saying, "This is My Beloved." Beloved indeed because of His own intrinsic excellence, but "Beloved" also because of the decease He was about to accomplish. "Therefore doth My Father love Me, because I lay down My life that I may take it again." We have just learned that the heart of the Son is occupied with the obedience of love to the Father in going into death, and now we learn that the Father's heart is delighting in the Son. Here, then, it is our privilege to have fellowship with divine Persons; to have fellowship with the Son in His thoughts of perfect obedience to the Father's will, and have fellowship with the Father in His delight in the Son.

What a portion and prospect is thus opened to the believer by the death of Christ which He should accomplish at Jerusalem, and the glory of Christ that would follow, a prospect that gives us to enter the Father's house, to hear the Father's voice, and discloses to us the Father's heart!

Again we say what a scene is this which brings us into touch with things which "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!" Truly a foretaste of the universe of bliss where man will be brought into dependence upon God, in a scene of glory, with Christ and like Christ. There to be at home with Christ, speak of all that is in His heart, and learn the secrets of the Father's heart.

Small, indeed, may be the measure in which we taste the blessedness of such a scene. Like the disciples the heaviness of earth clings to us and the infirmities of the body hamper us, so that we see but little into the heart of these heavenly mysteries. Yet for our comfort we read, "When they were awake they saw His glory." Nor will it be otherwise with ourselves, for, says the apostle, "Awake thou that sleepest . . . and Christ shall shine upon thee." And in His light we shall see light; we shall see the coming glories, we shall look beyond the shadows on the valley and see the sunlight on the hills, but above all we shall see "the King in His beauty," the One who is "the chiefest among ten thousand," and "altogether lovely."

Part 2  The Sorrows of the Plain

The Mount, with its foretaste of coming glories, is a happy place for the soul to visit; nevertheless the Plain, with its sorrows, is our daily lot as we journey through this world. But though we have to leave the Mount and face the Plain, we are not called to leave the company of Jesus; for we read, "When the voice was past Jesus was found alone." The vision of glory fades, the cloud is lifted, the voice is silent, but Jesus remains, and remains alone with His disciples.

Jesus had taken the disciples with Him into the Mount; now the disciples will have Jesus with them in the Plain. They face the Plain with the secret of the Mount in their hearts: a secret that in those days they will keep close, for they tell no man of the things which they had seen. The glories they had looked upon, the place they had entered, and the voice they had heard, are beyond the capacity and desires of the natural mind. However, the day will come when Peter will no longer keep these things close, but will tell those who have received like precious faith, of the Majesty of the Lord, of the excellent glory, and of the Father's voice. Peter's disclosure will also speak of the abiding impression made upon the souls of the disciples by their visit to the Mount. Henceforth the lowly Jesus that they follow is One whom they have seen in power and glory, and though their pilgrim path may at times be dark, it is lit up with the light of the glory to which it leads. For ourselves, too, what a difference it makes if we have seen the King in His beauty, and take our journey through the sorrows of the Plain in the light of the Christ of the Mount.

Thus the disciples and ourselves are prepared to face the Plain and its sorrows. Coming down from the hill, they meet "much people," an only child under the power of the devil, and faithless disciples (vv. 37-41). They are face to face with a needy world, the power of the devil, and the unbelief of the flesh.

These sorrows of the Plain find their expression in the pitiful case of the man who beseeches the Lord to look upon his only son. The father's heart racked with distress, his son's body torn by the devil, the crowd unconcerned, and the disciples of the Lord helpless! What a picture is this of the world in which we are! A needy but callous world around us, the devil against us, and the flesh within us. Though like the disciples we have the Lord in all His grace with us, and the Lord with His coming glory before us. It is as if He said, "I have shown you on the Mount the glory to which I will bring you; I will now show you in the Plain the grace that can keep you every step of the journey on the way to the glory."

If, however, we are to learn the exceeding grace of His heart, we must discover our weakness to lean on His strength, our need to draw upon His grace. Hence it is that the Lord discovers to the disciples, and to ourselves, the true character of the flesh (vv. 41-45); the different forms of selfishness that it assumes (vv. 46-56); and lastly, the different ways in which we may be hindered by nature (vv. 57-62).

First we have the exposure of the flesh in its unbelief (vv. 40-41). In the presence of the failure of the disciples to cast out the demon, the Lord has to say, "O unbelieving and perverted generation, how long shall I be with you and suffer you?" (v. 41, N. Tr.). Desperate need was there in the case of the child possessed with the demon; grace was there to meet the need in the Person of Jesus; the professed disciples of the Lord were there, but, alas, the world looks to them in vain. They are helpless by reason of the unbelief of the flesh that renders them incapable of using the power of the Lord at their disposal, and the perversity of the flesh that could not profit by all the marvellous manifestations of His power and grace.

In one brief sentence the Lord indicates the serious result of the unbelief of His professed disciples. He asks, "How long shall I be with you and suffer you?" Words implying that the period of the Lord's presence in grace was drawing to its close; and that the end would be brought about, not by the evil of the world nor the terrible power of Satan, but because those who professed His Name were unable to use the grace and power that Christ had brought into the world. The Lord does not say, "O needy world, how long shall I be with you?" for it was the need of the world that brought Him into it, but He asks of unbelieving disciples, "How long shall I be with you and suffer you?" Solemn consideration for ourselves, for it is not otherwise in this the day of grace. It is the failure of that which professes the Name of Christ upon the earth that will bring the dispensation to a close; as we read, "Toward thee [professing Christendom] goodness, if thou continue in His goodness; otherwise thou also shall be cut off" (Romans 11: 22). The dispensation was opened by the power and goodness of God, and will be closed by the incapacity of those who have professed the Name of Christ to use His power and grace.

However, for our comfort, be it noted that the failure of those who profess the Name of Christ only serves to bring to light the unfailing resources of Christ for those who have faith in Himself. Very blessedly this comes to light in this fine scene. Having spoken of our faithlessness and perversity, the Lord immediately adds, "Bring thy son hither." The first portion of the verse exposes our hearts, the latter part reveals His heart. It is as if He said, "However much you fail, you will find in Me an unfailing resource, so that whatever you find in your hearts, and whatever your needs, come to Me, bring them all to Me." The dispensation was drawing to a close, yet as long as the Lord was present, His grace and power were available for all that brought their needs to Him. So today, again, the dispensation fast hastens to its close, the shadows lengthen and the darkness deepens, but as one has truly said, "As long as Christ's grace is at work, if there is only one saint on the earth and everything else failed around, he would find the power of Christ ready to be exercised on his behalf." How comforting then is the truth that underlies these words of the Lord, "Bring thy son hither." May it be our happy portion to profit by them in bringing our needs, our sorrows, our difficulties, and our exercises to Christ. And yet the fact of bringing our exercise to Christ may at times make the difficulties appear greater. As in the case before us, when in answer to the Lord's word they bring the child, we read, "the devil threw him down and tare him." Nothing so enrages the devil as a saint turning to the Lord in prayer. It may become the occasion of a fresh and violent outburst of the devil's opposition which accentuates the very trouble we desire to have removed, but in the end it only magnifies the grace and power that acts for our relief.

But, alas, the display of the grace and power of the Lord becomes a fresh occasion for the exposure of the unbelief of the human heart, for we read, "they were all amazed at the mighty power of God," and again, "they wondered every one at all things which Jesus did." How humbling was this amazement and wonder. How far man must have departed from God if he shows no amazement at the power of the devil, but is amazed when God puts forth His power. Seeing that God was present in the Person of Jesus, the amazing thing would be if He did not act in power. We might well be amazed at the power of the devil and the powerlessness of the disciples, but only unbelief could wonder at the mighty power of God.

Thus the Lord has exposed to us the unbelief of the flesh. Then, having acted in power in casting out the demon, the Lord takes occasion to warn us of another form of flesh — the pride of the flesh — which would seek to take occasion by the display of power to exalt itself (vv. 43, 44). This display of power might lead to the thought that Christ is in honour in this world, forgetting that He is rejected of men. The Lord checks this thought by saying to the disciples, "Let these sayings sink down into your ears; for the Son of Man shall be delivered into the hands of men." The disciples were looking for a kingdom in power, the Lord had before Him crucifixion in weakness. Theirs was the mind to exalt themselves in Kingdom glory and power. His was the lowly mind to humble Himself even to death. They were looking for the display of power before men; He for rejection by men. The Kingdom in power will come, as the scene on the Mount surely tells us, but it is reached through the rejection by men and the suffering of the cross.

Moreover, behind the pride of the flesh there is the ignorance of the flesh; as we read, "they understood not" (v. 45). How little are the words of the Lord even yet understood by many devoted Christians. How much of the effort put forth by Christians is to make some appeal to man by the display of outward power — the power of imposing buildings, the power of music, the power of eloquence, the power of scholarship. How little are we prepared to accept the cross and the rejection of Christ, and take the outside place of reproach and weakness, in company with the poor, and weak, and despised of this world.

Further, behind the ignorance of the flesh there is the distrust of the flesh. Not only were the disciples ignorant, but we read, "they feared to ask Him." They lacked the confidence in Christ that would have led them to express their difficulties to Christ. Alas, we are often like Peter, in the Upper Room, not near enough to the Lord to tell Him all our difficulties. If, like John, we were resting in His love, how easy it would be to take to Him all our hard questions.

Thus in this short passage we have the flesh exposed in its unbelief, pride, ignorance, and distrust. The disciples were faithless as to the power and grace of Christ, ignorant of the mind of Christ, and lacking confidence in the heart of Christ. Nevertheless, for our comfort, we see that if Christ uses the sorrows of the Plain to expose our hearts it is only that He may reveal the grace of His heart. If He exposes our evil it is in the presence of a grace that meets it all.

How is it that in this day, with its great privileges, we are still so often marked by unbelief, pride, ignorance, and lack of confidence in the Lord? Is it not that we have self before us as an object rather than Christ. This is strikingly brought before us in the next portion of the chapter (vv. 46-56). In these verses the Holy Spirit brings before us different forms in which selfishness may express itself.

The first form is personal selfishness (vv. 46-48). The disciples reasoned amongst themselves which of them should be the greatest. They were measuring greatness after the manner of men; but how different is the greatness of man to the greatness of God. The greatness of man is expressed by seeking to exalt self, at the expense of others, to the highest place, in company with the greatest persons. The greatness of God is expressed by a Man who comes into the lowest place and associates with the insignificant and despised. This is the path to true greatness and was trodden in perfection by Christ, and hence God hath highly exalted Him, and given Him a Name which is above every Name (Phil. 2: 5-9).

The second form of selfishness is party selfishness (vv. 49, 50). We read that John answered and said, "Master, we saw one casting out devils in Thy Name; and we forbad him, because he followeth not with us." Here John is apparently not thinking of himself personally, but of the company, the "us." This is a more subtle form of selfishness than the last, because it has the appearance of ignoring self for the good of the company you are with. In reality it generally means the desire to exalt the company in order to make something of self. This is indeed party-selfishness. John and those with him forbad the man to cast out demons, not because it was a wrong thing to do, but because he did not follow with them. What the man was doing might indeed have been for the glory of Christ and the blessing of man, but it was not done in connection with "us," and therefore added nothing to "us," and so in the eyes of John must be condemned. But in so thinking and speaking, John had before him the disciples and their importance, rather than Christ and His honour. In His reply the Lord in tender grace uses John's word, but rebukes John's thought. "Forbid him not; for he that is not against us is for us." The Lord does not say the man is "with us" but "for us." The disciples indeed were both "with Christ" and "for Christ." The man was "for" Christ, and in this sense was "for" the disciples, for they, too, were "for" Christ. Blessed to be, like the disciples in any true sense with Christ in the place of reproach, but let such beware that they cast no slight upon those who are "for" Christ, even if by reason of their associations they cannot walk with them.

The last form of selfishness is the exaltation of self under the cloak of zeal for the Lord (vv. 51-56). We have had selfishness seen in zeal for self; then selfishness hiding itself under zeal for party; now we have selfishness cloaking itself under zeal for the Lord. Of all forms of selfishness this is the most subtle and difficult to detect, for who can complain of zeal for the Lord, or say that is wrong? and yet under zeal for the Lord there may lurk zeal for self. It was so in this case. The earthly path of the Lord was drawing to its close. He was about to be received up, and His face was set to go to Jerusalem. His path lay through the Samaritan villages, and they would not receive Him. Their fathers had rejected Elijah of old, the children now reject Elijah's Lord and Master. The disciples, resenting the insult put upon their Master, would fain invoke the judgment of heaven upon these Christ-rejectors, even as Elijah had called down the fire from heaven upon his enemies. Zeal for Christ would desire the judgment of His enemies, righteousness might seem to demand it, and a Scripture precedent would support such a course; nevertheless the Lord rebukes His disciples, saying, "Ye know not what manner of spirit ye are of." Underneath their zeal the Lord detects and exposes a spirit that is entirely alien to Himself. The Lord was exercising power in grace to meet man's need. The disciples would exercise power in judgment to gratify their own self-importance. He would show grace for the blessing of others. They would exercise judgment for the exaltation of themselves.

The rejection of their Lord and Master, with all His grace and power, by these corrupt Samaritans, raised the anger and resentment of the disciples, because they had some self-importance to maintain, and this self-importance had been slighted by the insult shown to their Master. The disciples would take advantage of the wickedness of these people to exercise a judgment they deserved, but they would do so in the spirit of retaliation. Self was the secret of their proposal, but hidden under the cloak of zeal for the Lord.

How different the spirit of the Lord, the One whose grace had been so slighted. Though Lord of all He was here with a tender heart and a lowly mind, having no self-importance to maintain. Hence the rejection that calls forth the disciples' indignation, only reveals His patient and silent submission, even as a little later, His rejection by Jerusalem calls forth His tears. James and John would consume the rejectors of their Master with fire, as later Peter would fight against them with a sword. But Christ, without resentment and without retaliation, will pass on to another village.

There is yet another great hindrance to our service and testimony for the Lord. Not only the flesh, in its different forms of selfishness, but nature with its claims may be a very real hindrance. This comes before us in the closing verses of the chapter (vv. 57-62).

First we learn that the energy of nature cannot take the path of true discipleship. One comes to the Lord saying, "I will follow Thee whithersoever Thou goest." This may have been the outcome of a generous impulse that drew the man to the Lord. At the same time it betrays the levity of nature that apprehended not who the Lord was, where He was going, or the path He was treading. He was indeed the rejected Man; He was "in the way" to be received up into a world of glory, yet, on the way, in this present world, He had no home and only a cross and a grave before Him. It would be wiser to go to the foxes for a hole, and the birds for a nest, than to come to the Son of Man for a home on earth. The energy of nature, however genuine, was not prepared for such a path. Nature can do much but it cannot forgo itself, its ease, its comforts, to follow a rejected Lord. And thus the path having been put before this volunteer we hear no more of him.

Further, we learn that the relationships of nature may be a real hindrance in the service of the Lord (vv. 59-60). In this case the man is called to follow the Lord by the Lord Himself. The first man, acting in the lightness of nature, sees no difficulties: this man being called by the Lord is at once conscious of difficulties. As Moses in an earlier day, acting in the energy of nature, thought to find it a simple matter to put things right among the people of God; but when called of God he can see nothing but difficulties. So with this man in the gospel day; his difficulty appeared to be great — an aged father drawing nigh to the grave, and dependent upon the son. Faced with this difficulty the man says, as it were, "I am ready to answer to the call, but suffer me first to wait until my father has died and I have carried out my last duties in connection with this natural claim." This, indeed, sounds reasonable, for the father had the first claim in nature. Christ, however, must have the first claim in the new life; and it was a question of life and death. As one has said, the Lord was putting in His claim for the life He had given, a life that demanded that Christ and His claims should be first. The man puts the claims of the dead first, as he says, "Let me first bury my father." The Lord is not denying or setting aside the claims of nature, but He is asserting His own paramount claims. The man did not see that if the Lord calls, His claims must be first, and that the One who calls can at the same time care for the father that is left behind.

Finally, we learn that natural affection may become a real hindrance in the service of the Lord (vv. 61-62). This man also volunteers to follow the Lord, but he first desires to go and bid them farewell at home. This, however natural, indicates to the Lord's all-searching gaze, that his heart lingered in the home. He would fain put his hand to the plough — engage in service — but his heart was "looking back" to the home, and we go the way that we look. How impossible for the labourer to plough his furrow while walking one way and looking another. The service of the Lord demands an undivided heart.

Thus we are warned that nature may become a real hindrance in the service of the Lord. It is not that the Lord sets aside the mercy of a dwelling place on earth, the claims and duties connected with natural relationships, or the affections that belong to these relationships, but He puts His claims first, and looks for a devotedness that surrenders all to Him. Thus only will the disciples be "fit for the Kingdom of God." This last word of the Lord brings us back to the Mount where the disciples had seen the Kingdom of God in its glory (v. 27). It is only in the light of the glory of Christ in the Kingdom of God, and in the power of the grace of Christ in the Plain, that we shall be able to refuse the flesh in its varied forms, the selfishness of our hearts, and the claims of nature.

HAMILTON SMITH

Grace and Glory

Grace and Glory.

Psalm 84.

Hamilton Smith.

Edification Vol. 6, 1932, page 197.

This beautiful Psalm gives prophetically the latter day experiences of the godly remnant of Israel, when, delivered from their long captivity, they travel back to God's dwelling place in Zion.

The spirit of grace that breathes throughout the Psalm makes it easier, than in many other Psalms, to draw from it an application to the Christian, as he too passes on his pilgrim way to the Father's house on high.

There are three themes which mark the three divisions of the Psalm.

(1) The beauty of the house of God, to which he is travelling, and the blessedness of those who dwell within that house (1-4).

(2) The experiences in the path that lead to the house, and the blessedness of the one who treads this path (5-7).

(3) The comfort of prayer, and the blessedness of the man who confides in the Lord (8-12).

Thus there is brought before us a threefold blessedness. The blessedness of dwelling where God dwells: the blessedness that is found in treading the path that leads to God's dwelling; and the blessedness of trusting in God while treading that path (4, 5, 12).

THE DWELLING OF GOD. (Verses 1-4).

The Psalm opens with an expression of delight in the house of God — "How amiable [or how "lovely"] are Thy tabernacles, O Lord of hosts." The godly soul sees that he is called to dwell with God, in God's own dwelling. What makes that dwelling so lovely to the soul of the Psalmist is that God Himself is there — the living God. Everything in those courts speaks of the glory of God. There God is fully displayed, and being fully displayed can be fully known. The soul longs to reach those courts of glory, the heart and the flesh cannot be satisfied apart from the living.

In like spirit the Christian looks on to the Father's house. A house where everything speaks of God the Father. The believer finds himself in a scene of contrariety where the godly suffer; where evil is increasing, both in the world and among the professing people of God; where the will of man prevails and the glory of man is displayed; and where, to sight, there is no intervention of God — God apparently being silent and still. Nevertheless, faith knows that God lives, and faith looks on to the dwelling place of God. There it will be manifested that God is the living God, and all declares the glory of God. The home to which we are going is indeed perfect in holiness and love; but what would a perfect scene be without the One to whom the home belongs, and without Christ, the One who makes the Father known?

The soul of the true Israelite realizes that the One who finds a home for the worthless bird, and a rest for the restless bird, has surely a resting place for His people — "Thine altars, O Lord of hosts, my King and my God." The Christian can say that God has found a resting place for His people in the accepted sacrifice of Christ — "Whom God has set forth a mercy seat, through faith in His blood, . . . to declare at this time His righteousness: that He might be just, and the Justifier of him which believeth in Jesus."

If, however, God has secured a solid resting place for His people in His altar, it is in order to bring His people to dwell with Him in His house. In that dwelling "They will be constantly praising Thee" (verse 4, N.Tr.). If Christ becomes the great sacrifice on the altar of Calvary, it is to secure a praising people for God in His house. The One who uttered the cry, "My God, My God, why hast Thou forsaken Me?" alone could give the answer, "But Thou art holy, O Thou that dwellest amid the praises of Israel" (Ps. 22: 1-3, (N. Tr.). He died to meet the holiness of God, and secure a praising people. There rises up before our vision the loveliness of the dwelling place of God — where God will dwell in the midst of a praising people,

There will Thy love find perfect rest,

Where all around is bliss,

Where all in Thee supremely blest,

Thy praise their service is.

THE HIGHWAYS. (Verses 5- 7).

Very happily the Psalm opens with the blessedness of the dwelling place of God. 'linen it sets before us the path that leads to that dwelling place. This, too, is the way of the Lord when unfolding the truth to His disciples in the last discourses. He does not tell them of the trials by the way, and then end His discourses by presenting before them the blessedness of the Father's house. The Lord takes a better way: He commences the discourse, of John 14, by unfolding the loveliness of the Father's house. Before we are called to face the journey, with its trials and difficulties, we are assured of the blessedness of the home to which it leads. Like the Psalmist we take the journey through the valley, in the light of the City that is set on a hill.

This journey is brought before us in verses 5-7. In verse 5, we are viewed as treading the highways — we are passing on. In verse 6, we are in a valley of tears, which we are passing through. In verse 7, Zion is in sight — we are passing in. The "highways" that lead to Zion pass through an enemy's land. At times the way may seem long, and rough, and dreary, and the soul may long and faint for the end of the journey. Thus the very first need will be strength for the journey. This strength can alone be found m God; hence the Psalmist says, "Blessed is the man whose strength is in Thee." The passage in the New Testament, that above all others, marks out the pilgrim path in an evil day, opens with the exhortation, "Be strong in the grace that is in Christ Jesus" (2 Tim. 2: 1). If the dwelling place of God is an object to the heart, the way that leads there, will have a place in the heart. If the pilgrim path has little attraction for our hearts, does it not tell a tale of hearts that have been little touched with the sense of the blessedness of the home on high to which we have been called.

The character of the path is then brought before us. It passes through the valley of weeping (for such is the better translation). It is not simply a valley of trial, but a valley of weeping. The "weeping" speaks not merely of trials, but of the experiences in the trials. The trials, in themselves, might harden; the experiences learned in the trials — the "weeping," that expresses the deep feelings of the soul before God in the trials — become a source of blessing to the soul. The one who draws his strength from God, and brings his sorrows to God, will turn the "valley of weeping" into a "well-spring" of spiritual blessing. In the spirit of the Psalmist the Apostle can say to Timothy that he was "mindful of his tears." It was not only that he was mindful of the trials of Timothy but of the "tears" that were called forth by the trials.

Moreover, in the highway that leads to the house of God there is "the early rain" that "covereth it with blessings" (verse 6, N. Tr. ). The rain speaks of that which comes from above — all that ministry of Christ which the Spirit of God brings from above to refresh and gladden the heart. The word is really "early-rain," and refers to the soft and gentle rain that refreshes the ground in seed time (Deut. 11: 14). The "valley of weeping" prepares the soul to receive the gracious ministry of Christ from above.

Thus the soul, refreshed by the well-spring from beneath, and the early rain from above, passes onward from strength to strength. These words hardly imply a store of strength, to which strength is ever being added however much strength may increase. They set forth, rather, a fresh supply of strength from day to day.

The assured end of the journey is that "(each one) will appear before God in Zion" (verse 7, N. Tr.). We may, and alas! we do, break down on the journey. We may halt on the way, we may grow weary of the way, we may follow on faint yet pursuing; but in spite of all failure and feebleness "Each one will appear before God in Zion." If the Lord has said, "My sheep . . . shall never perish," we may be sure that all His sheep will reach home at last They pass on their way: one by one they go out of our sight, but "Each one appears before God in Zion." And there at last shall they meet.

Away with our sorrow and fear!

We soon shall have enter'd our home

The heavenly city appear,

The day of our glory have come!

All tears shall have passed from our eyes

When Him we behold in the cloud

And taste the full joy of the skies

The love of our Father and God.

THE PRAYER. (verses 8-12)

The Psalm closes with the prayer of the godly soul who takes this path that leads to the house of God. Very blessedly he appeals to "the God of hosts" and "the God of Jacob." The Psalmist turns to God with a sense of His Divine Majesty and power as the God of hosts; and to One who has all grace, and with whom he is in covenant relationship, as the God of Jacob. With Jacob God entered into relationship on the ground of sovereign grace, and with failing Jacob all through his wanderings God showed all grace. The God of power and the God of grace, with whom we are in relationship, is the One who alone can bring us on our way to glory.

Then, in his prayer, the Psalmist expresses the ground of his confidence in looking to God, "Behold O God our shield, and look upon the face of thine anointed." Who but Christ is God's anointed? The basis of all our blessing — the ground of all our confidence — is that Christ is all that God would have Him to be, and has done all that God requires to be done, in order that His grace may flow out in blessing to unworthy sinners. God looks upon Christ as One who was anointed to do the great work, and God is satisfied with Christ and His finished work. Thus God can be a shield to the believer. He can shelter him from judgment, death, and all the power of the enemy, because of what He has found in Christ. Well, indeed, for the soul to ever plead the satisfaction that God has found in Christ, and say "Look upon the face of thine anointed."

In the light of the coming glory the world, and all that it can offer is left behind. What can the tents of wickedness offer in comparison with the courts of the Lord? A day in His courts is better than a thousand spent in the most favourable circumstances in the dwellings of men. At best the world has but a temporary tent for its dwelling: the Lord brings us to an eternal home.

With the God of power and grace before his soul; blessed and accepted in the Anointed; with His back on The world and his face to the glory, the believer can pursue his way in all the blessed sense that God is a sun and a shield. He is a light to guide us in a dark world, and a shield to protect us from an evil world. Day by day, He gives the needed grace; and grace begun on earth will end in glory on high. Nothing but glory is the suited answer to His grace. The eternal weight of glory is the only adequate answer to the exceeding riches of His grace. At the start of our journey grace sought and found us, at the end glory awaits us. Between the grace at the start and the glory at the end, "No good thing will He withhold from them that walk uprightly."

Thus assured of "grace," "glory" and every "good thing," the soul may well conclude, "Blessed is the man that trusteth in Thee." Well may we sing:-

Haste thee on from grace to glory,

Armed by faith, and winged by prayer,

Heaven's eternal day's before thee

God's right hand shall guide thee there.

Hamiilton Smith.

The Heavenly Calling

The Heavenly Calling.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 47, 1980-2, pages 1-4.)

"Holy Brethren, partakers of the heavenly calling" (Hebrews 3: 1)

It is deeply important to realise that, as believers in the Lord Jesus, we are not only saved from judgment, but we are called to heaven- "partakers of the heavenly calling". The Apostle does not exhort us to partake of the heavenly calling; he says we are partakers. The believer is as much a heavenly man as he is a saved man. But we have with shame to own that our conduct is not always becoming to heavenly men, any more than it is always consistent with being saved men.

We gladly own that our salvation is not "of works", but, "By grace ye are saved through faith" (Ephesians 2: 8, 9). In like manner we partake of the heavenly calling, not by "our works", but, by His grace. So we read, "God hath saved us and called us with an holy calling, not according to our works, but according to His own purpose and grace (2 Timothy 1: 9). Our walk and ways neither secure our salvation, nor make us a heavenly people; but the fact that we are saved, and partake of the heavenly calling, will greatly effect our walk and ways.

The common thought even in evangelical Christendom is that the Gospel relieves us from our guilt, and then sets us up on earth as better men, and better citizens, in improved circumstances, and finally takes us to heaven where we die. There seems to be little appreciation of the great truth that Christianity takes us completely out of the world, gives us a new place in heaven, and thus makes us strangers and pilgrims on earth.

Turning from what we see in Christendom to learn from Scripture God's own thoughts, we shall find that the grace of God,

Firstly, meets our needs as sinners, and relieves us of our guilt and judgment;

Secondly, it brings us under a new power by which we are cared for and kept waiting for the coming of the One that has saved us;

Thirdly, it connects us with our new place in heaven so that even now, while yet on earth, we are partakers of the heavenly calling.

When we turn to the Gospel of Luke, it is deeply instructive to trace in the different incidents how grace in the Person of Christ has visited us from on high, reached down to us in all our depth of need to lift us into the heights from which grace came, and thus makes the sinner that believes a partaker of the heavenly calling.

(1) The forgiveness of sins (Luke 7: 37, 38, 48, 50). In the first chapter of the Gospel, Zacharias, in his hymn of praise, so beautifully can say, "The dayspring from on high hath visited us". With the coming of Jesus the new day of grace had dawned upon the world. In the fourth chapter we learn how the Lord opened this day of grace as He quotes the prophecy of Isaiah foretelling the coming of the Lord to preach the Gospel to the poor and to heal the broken-hearted. Then the Lord can say, "This day is this Scripture fulfilled in your ears". In the seventh chapter we find this grace reaching down to a poor degraded sinner and forgiving her sins. "A woman in the city which was a sinner" finds herself in the presence of the Saviour. She realises that she is in the presence of One who knows all her sins and yet is full of grace toward her. The result is, her heart is broken and her heart is won. Her tears speak of a broken heart, and her kisses of a heart that is won. At once the Lord in His grace binds up her broken heart by saying, "Thy sins are forgiven . . . thy faith hath saved thee, go in peace". Here then is the start of all our blessing. We are not forgiven because of anything that we have done, but because of what Christ has done, and we know we are forgiven, as the woman knew that she was forgiven, not because we believe that we are forgiven but because God says so. "In Him all that believe are justified from all things." This is indeed a great blessing, but, in the case of the woman the blessing hardly goes beyond the forgiveness of sins.

(2) Carried and cared for (Luke 10: 33-35). In this fine scene we see a further stage in the blessings that grace brings to us. The Good Samaritan binds up the wounds of the dying man; as we may say, he receives the forgiveness of sins. But he receives further blessings. His wounds having been bound up, the Good Samaritan set the man on "his own beast, and brought him to an inn, and took care of him". And, passing on his way, he leaves a message to say that he is coming again for him. So with believers, when forgiven we are not left to find our way through this world as best we can. We are carried in the power of the One who has forgiven us; we are brought to an inn; as we may say, we are made strangers in this world, we are cared for every step of the way, and the One that has blessed us and cares for us, is coming for us. But in all this, though there is a great advance upon the truth of forgiveness there is nothing about heaven.

(3) Heaven opened to us (Luke 14: 16-23). In this passage we have a great advance upon the truth brought before us in Luke 10. There we found ourselves cared for as pilgrims in this world. Here, in this beautiful picture, we learn that we are called into an entirely new scene. The supper takes place in the house and the invitation is, "Come, for all things are now ready". Not only 'Come to Christ', however true and necessary. Here the invitation is to come into a new place-the Father's house. The invitation is, "Come"; the servant is instructed to "bring in hither"; and again the word is, "Compel them to come in". The great object is that the house "may be filled".

Thus God tells us that He has opened His house and disclosed the desire of His heart to have His house filled with sinners saved by grace. Cast out of Paradise on earth, man has become a homeless wanderer in this world's highways and hedges, but the grace of God can reach down to man in all his misery to bring him into the warmth and joy of the Father's house.

(4) Sinners brought home to heaven (Luke 15: 4-6). Here we have a further advance on Luke 14. There we see the Father's house thrown open, and sinners invited to "Come". Here we see in picture lost sinners saved and brought into the home. We find the Good Shepherd going after the lost sheep. But what for? Is it simply to save the sheep? He does indeed seek and save the sheep; but He does more. He picks it up and carries it on His shoulders. But is this all? He does indeed save, and carry, and care for the sheep; but He does more; He brings it home; thus we read, "When He cometh home". What end had the shepherd before him when He went out into that lonely wilderness? Was it simply to find a wandering sheep and bring it back to the fold from whence it had strayed? Ah no! He found it, picked it up and He carried it, and He brought it home. Nothing less than His home will do for His sheep.

Then in the story of the prodigal son we see how grace can reach a sinner in all the misery and want into which his sin has plunged him in the far country, to bring him into all the nearness and joy of the Father's home.

Finally, in the case of the thief, brought before us in Luke 23: 43, we see an actual case of one who was taken from the depths of sin to the height of paradise. The first word the Lord uttered to this man was, "Today shalt thou be with Me in Paradise". We might have thought that surely the first word that the Lord would say would be, "Thy sins are forgiven". Ah no! the Lord's first word to this believer was to let him know that heaven was opened to him, that he was fitted for heaven and called to heaven-a partaker of the heavenly calling. Such is the efficacy of the death of Christ that the vilest sinner that believes in Him can be taken into heaven with Christ.

Why are we partakers of the heavenly calling? These incidents very blessedly tell us that grace comes down to us from on high, meets our deepest need, and lifts us to the height from whence grace came, to be with Christ in heaven. But these passages tell us more; they tell us why we are called to heaven. Does God set us before Him in heaven simply to make us happy? Truly we shall be happy, for in His presence there is fulness of joy. But, if He brings us there it is not simply for the joy of our hearts, but for the gratification of His own heart. When the Shepherd picked up the sheep, it is true that he rayed it on his shoulders rejoicing; but His joy was not complete until he had brought the sheep into His own home. Then, He says, "Rejoice with Me". So with the Father; His love and compassion were expressed outside the house; but it is not until we pass within the house that we hear of the Father's joy. Then we read, "They began to be merry". This wonderful story tells us that such is the love of the Father's heart that He actually desires our company. That is why He has called us to heaven and made us partakers of the heavenly calling.

The practical effect of the heavenly calling (Hebrews 11: 13-16). What, we may ask, will be the practical effect on our walk and ways of heartily embracing the great truth that we are partakers of the heavenly calling? Do we not see the practice that flows from faith in this great truth livingly set before us in the history of Abraham, Isaac and Jacob, as recorded in Hebrews 11: 13-16?

In Abraham we see one who was "called to go out into a place which he should after receive". He had the promise of "a better country, that is, an heavenly". Together with Isaac and Jacob, they saw by faith this heavenly country "afar off", and heartily embraced the promise of this country. The result was:-

Firstly, they became "strangers and pilgrims on the earth". They saw the King in His beauty and the land that is very far off. And their links with the heavenly city severed their ties with earth.

Secondly, being strangers and pilgrims they became true witnesses for God in this world, as we read. "They that say such things declare plainly". It was not simply what they said with their lips; it was their lives that spoke to the world around.

Thirdly, declaring "plainly", as true witnesses, they escaped the snares of the enemy who sought to draw them back into the world by giving them opportunities to return.

Fourthly, taking the place of strangers and pilgrims, declaring plainly that they seek a country, and refusing every opportunity to turn back to the world, "God is not ashamed to be called their God".

What a wonderful example we have, then, in these Old Testament worthies! In a far more direct way the heavenly calling has been opened to us since Christ has come to tell us of heavenly things. Christ has died to secure heaven for us and to fit us for heaven. We are called to heaven and made partakers of the heavenly calling. But we may well challenge our hearts by asking ourselves, Have we heartily embraced the heavenly calling? Have we confessed, in our words and ways and walk, that we are "strangers and pilgrims on the earth"? Have we declared plainly as witnesses for God that we seek a country and that our hopes are in another world? Have we refused every opportunity to return to this present world?

As we look at Christendom we cannot but see how the great profession has entirely failed to enter into the heavenly calling of Christianity. But what of the true people of God in the midst of the profession? And in particular, what of ourselves? What is the truth as to each one individually? Have we not each one to challenge our own hearts and ask ourselves: have we so embraced the heavenly calling, and walked in consistency with it, that at last God will be able to say of us, as He said of the patriarchs of old:-

"God is not ashamed to be called their God"?

His Desire Is Towards Me

His Desire Is Towards Me.

Hamilton Smith.

Extracted from Scripture Truth magazine, Volume 8, 1916, page 5.

Does this lovely utterance of the bride in the Song of Songs give expression to any experience that we have ever known in the secret of our soul's history with the Lord?

The bride could not always have spoken thus. There came a day when the vision of the Bridegroom filled her soul: when, for the first time, realizing something of the preciousness of His love, and the sweetness of His name she exclaims, "Thy love is better than wine," and "Thy name is as ointment poured forth" (Cant. 1: 2, 3).

He became something to her, but was she anything to Him? This was the question that weighed upon her heart. She knew something of her deep need "I am black because the sun hath looked upon me": she knew something of His deep perfections, for she could say, "Behold, thou art fair, my Beloved" (Cant. 1: 16). Her heart went out in longing to Him, but was it possible that One so fair could have any affection for one so black? The desire of her heart finds expression in her request "let Him kiss me with the kisses of His mouth." If He loves me let Him give me the token of His love.

And then, in the progress of her history, there came a time when she heard the voice of her Beloved: "My Beloved spake and said unto me, rise up, my love, my fair one, and come away" (Cant. 2: 10) It was the personal call of the Bridegroom. He answers the longing of her soul. He lets her know that He has longings after her. He will not be without her: "Arise, my love, my fair one, and come away" (Cant. 2: 13). And at once the glad response is drawn from the bride, "My Beloved is mine, and I am His" (Cant. 2: 16). It is true she has some sense that she belongs to Him, but the uppermost thought in her heart is, I have an interest in Him; He is mine; "MY BELOVED IS MINE."

But, in the progress of the Song of Songs, the bride passes through other and varied experiences, leading her into a deeper acquaintance with her Beloved. For a season the Bridegroom withdraws Himself, leaving the bride in darkness and alone (Cant. 3: 1, 2). The bride seeks her Beloved but cannot find Him. In vain she searches the city, He is not there; in vain she inquires of the watchmen, they cannot help her. But when she has passed them by, — when other helpers fail, then He discovers Himself to her in all His glory as the Bridegroom and the King. She sees the King crowned with glory and honour, but she sees the Bridegroom "in the day of the gladness of His heart" (Cant. 3: 4-11). And having revealed His own glory, He declares all that the bride is in His sight: "Thou art all fair, my love; there is no spot in thee" (Cant. 4: 7).

But alas, in spite of this wonderful unfolding of His thoughts toward His bride, her heart grows slothful, resting content in the assurance of His love. She fails to respond to His voice, and He withdraws, but only to reawaken yearnings of heart after Himself. If affections were dull in His presence, He will awaken them by His absence. She opens to Him, but He is gone: she seeks Him, but He cannot be found: she calls to Him, but there is no answer. In the city she is only exposed to sorrow and shame; her Beloved is not there.

But the absence of the Bridegroom has kindled afresh all her affections; her heart is longing to declare His glories. Her companions inquire, "What is thy Beloved more than another?" And at once her heart overflows with His praise. He is "the chiefest among ten thousand.... He is altogether lovely" (Cant. 5: 10-16.).

Her heart is filled with His glories, her lips tell forth His praise. He rises up before the vision of her soul. No longer is there need to seek Him; she knows where He is: "My Beloved is gone down into His garden" (Cant. 6: 2); she has found Him, and engrossed with the glories of the Bridegroom she exclaims, "I am my Beloved's and my Beloved is mine" (Cant. 6: 3). Time was when her first thought was, "My Beloved is mine," He belongs to me; but now her first thought is, "I AM MY BELOVED'S," I belong to Him.

But blessed as these experiences are she has yet to make a deeper acquaintance with the heart of the Bridegroom. The vision of the Bridegroom had filled her soul, and she had witnessed to others of His glories (Cant. 5: 9-16), but now she is to taste the far deeper joy of hearing from the lips of the Bridegroom the thoughts of His heart about her: "Thou art beautiful, O my love," "How fair and how pleasant art thou" (Cant. 6: 4; Cant. 7: 6).

She tells others what the Bridegroom is in her sight, but He tells the bride what she is in His sight. In secret He pours into her ear all the delight that she is to Him. He would have her to know, not only how beautiful she is in His sight, but how precious she is to His heart: "My dove, my undefiled is but one, she is the only one" (Cant. 6: 9). Others there may be, but none can compare with the bride in His sight.

At once her heart responds with an outburst of joy, "I am my Beloved's, and His desire is toward me" (Cant. 7: 10). Time was when she could say, with great delight, "My Beloved is mine"; then, as she ripens in acquaintance with Him, she says, "I am my Beloved's"; and finally, lost in wonder, as she hears from His lips the unfolding of the depths of His love to her, she exclaims, "I am my Beloved's, and HIS DESIRE IS TOWARD ME."

And does not every true believer know something of these experiences? Can we not look back to a time when, realizing our deep need, and something of the love and grace of Christ, we were drawn to Him? And yet, as we thought of the blackness of our hearts the question would arise, "Can it be possible that He loves me — even me?" And we longed to get some assurance of our personal interest in Christ: and then in answer to all these longings — for He satisfieth the longing soul — there came a day when, as we sometimes sing,

"I heard the voice of Jesus say,

Come unto Me and rest."

We heard the voice of the Beloved — the voice of the Son of God — calling us to rise up from this poor world and come away. We heard Him say, "The winter is past, the rain is over and gone"; that the storm that was over our heads had burst upon His head — His thorn-crowned head. And as we looked by faith upon the risen Saviour all our fears were dispelled, like those of the disciples of old, as they heard Him say, "Behold My hands and My feet." Beholding those wounds, the witness of His death, the glorious truth was borne in upon our souls, "He loved me, and gave Himself for me." We could say at last, He is my Saviour; "My Beloved is mine."

How good to have the happy assurance that "Jesus is mine." But He would lead us on into a deeper knowledge of His thoughts to us-ward. He would have us begin at the cross, but He would not have us stop there. As with the disciples, He would establish our hearts with the story of the cross, telling us by the wounds in His hands and feet of a dying Saviour; and as with those same disciples, He would have us to pass on in our faith, and receive the wonderful message of the risen Saviour when He said to Mary, "Go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God and your God." He would have us know that not only He is our Saviour, but that we are His brethren; His Father our Father, and His God our God. And as this message lays hold of our souls we can say, with great delight, "I am my Beloved's."

How good to know that I belong to Christ, and Christ is mine. But is this all? We have received great benefits from the Lord, forgiveness, justification, the gift of the Spirit, shelter from judgment and a title to glory, and we can truly say, "Bless the Lord, O my soul, and forget not all His benefits." But is this all the Lord had in view when He took that great journey from the throne in heaven to a cross on earth? Was it only for this that He who was rich became poor? Only for this that the Creator of the worlds became a stranger in the land? Only for this that He wept in the garden, and suffered on the cross? Was there no deeper, greater longing in His heart than just to confer benefits upon you and me? Indeed there was, and we wrong His great heart of love when we measure the greatness of His thoughts toward us by our poor thoughts of Him.

If we would know His thoughts toward us, we must look back before ever the earth was, before a single created being had a being; then in that great eternity He looked through time into an eternity beyond, and saw a great company of people according to the purpose of His own heart, and, beholding them, He could say, "My delights were with the sons of men."

And when He came into time, it is blessedly true that He healed our sicknesses and set the captive free; that He fed the hungry and clothed the naked; that He forgave our sins and raised the dead: all this He did, but He did more. Not only He met our needs, but beyond everything else He won the hearts of those whose needs He met. He attracted poor sinners and attached their hearts to Himself. He gave them to know that not only He was their Saviour, not only that they belonged to Him, but that His desire was toward them.

His desire is toward us, and therefore He became a poor Man, a lonely Man, a weary Man, and a thirsty Man to win our hearts. His desire is toward us, and therefore He suffered, bled and died to make us like Himself. His desire is toward us; and therefore is He coming again to receive us unto Himself that where He is we may be also. He seems to say, "I want you; I can dispense with your riches, your abilities, and even your service, but I cannot do without you. I want you so much that I became a poor Man to win your heart; I want you so much that I died to make you like Myself; I want you so much that soon I am coming for you to have you with Myself." And as we enter into His thoughts toward us, well may we each exclaim, with great delight, "I am my Beloved's, and His desire is toward me."

How good, as I pass through a world of sin and sorrow, death and judgment, to be able to look up to the Man in the glory and say, "He is my Saviour."

More wonderful still as I pass through a world of dangers and snares on every hand, to be able to look up to the Saviour at the right hand of power, and say, "I am His."

But most wonderful of all to be able to say, "There is a home in the glory that awaits me, and a Man in the glory that wants me." "His desire is toward me." He wants me so much that in the days of His flesh He wept for me and prayed for me, He suffered for me, and died for me; and all the days of my journey He is living for me; and soon — very soon — He is coming for me. And not till He has me with Him, and like Him, will the desires of His heart toward me be satisfied. But when all the redeemed are gathered home and His "new name's imprinted on every sinless brow," then shall we realize in a deeper, fuller way that His desire is toward us, and "He shall see of the fruit of the travail of His soul, and shall be satisfied."

"Sing, my soul! He loved thee,

Jesus gave Himself for me."

In His Steps

In His Steps.

Hamilton Smith.

"Follow His steps: who did no sin, neither was guile found in His mouth: Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously. " (1 Peter 2: 21-23).

"Take My yoke upon you, and learn of Me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For My yoke is easy, and My burden is light." (Matt. 11: 29, 30).

While the Lord Jesus Christ is the great theme of all Scripture, yet every several portion presents some special aspect of His Person or work. The above passages bring before us, very blessedly, the lowly grace that marked His pathway of suffering as the perfectly subject Man.

In one passage we are exhorted by the Apostle Peter to follow His steps: in the other, believers are invited by the Lord, Himself, to learn of Him. Good for each one to heed the exhortation and to respond to the gracious invitation. To do so however, we need to reverently enquire: What are His steps that we are exhorted to follow? and, What is it that the Lord would have us to learn of Him?

1 "HIS STEPS" (1 Peter 2: 21-23.)

First, let us listen to the exhortation of the Apostle. There came a day in the history of Peter when the Lord had said to His restored disciple, "Follow Me" (John 21: 19). Now the Apostle passes on these words to each one of us, as he says, "Follow His steps." In Christendom, and even by true believers, the words "Follow His steps" are often used in a vague and loose way. Even unconverted people will seize upon these words, misusing them to convey the false thought that if men carry out the precepts of the Sermon on the Mount they will be very good Christians, and thereby secure the salvation of their souls. Probably those who speak thus lightly about following His steps, would be at a loss to turn to the Scripture where the exhortation is found, and even so would prefer their own interpretation of the words rather than enquire the meaning with which they are used by the Holy Spirit.

Turning to the passage in which the exhortation occurs, we at once learn from the context that these words are addressed to believers — those of whom the Apostle can say that they have received the end of their faith even the salvation of their souls (1 Peter 1: 9). It is evident then that in this Scripture there is no exhortation to a sinner to follow His steps in order to obtain salvation. Apart from the sacrificial death of Christ, and faith in His precious blood, there can be no salvation for a helpless sinner. In Scripture God never uses "His steps" to set aside His work.

The exhortation to "follow His steps" is then addressed to believers, and moreover, is used with a very distinct meaning. What this meaning is we learn from the four distinct steps that are set before us. It is evident that a great deal that the Lord did in His marvellous life we cannot, and are not asked to, do. He did mighty works, even to raising the dead; He spake as never man spake. In these ways we are not exhorted to follow His steps. The four steps we are exhorted to follow are possible for all believers, from the youngest to the oldest.

First, we are reminded that He "did no sin." We know that He went about doing good; and, in this same Epistle we are exhorted, again and again, to "good works," and to "do well". Here, however, the exhortation takes a negative form; we are to follow His steps in this respect that He did no sin. Whatever happens, whatever circumstances may arise, whatever rebuffs we may have to meet, whatever wrongs we may have to suffer, whatever insults we may have to endure, we are to do no sin. It is comparatively easy to do good as a benefactor, meeting the needs of others; but, seeing we have the flesh in us, it is at times difficult to do no sin. It is a greater thing to do no sin in trying circumstances than to do good in easy ones. The Lord was perfect in all circumstances, and, whatever the circumstances we have to meet, our first care should be to follow His steps, and maintain His character, in this respect, that we do no sin. It is better to suffer wrong than sin; better to lose your coat than let go the character of Christ.

Secondly, we read, "neither was guile found in His mouth." However sorely tried by wicked men, no question that He asked, no answer that He gave, no word that fell from His lips, was ever marred by any trace of guile. Alas! with us, at times, malice and envy may lurk behind words that are "smoother than butter" and "softer than oil." With Him no evil motive was ever hidden under fair speech. Guile lurked behind the apparently innocent question of the religious Pharisees when they asked "Is it lawful to give tribute to Caesar or not?" for we read they were seeking to "entangle Him in His talk" (Matt. 22: 15-18). With the flesh in us it is all too possible to seek to entangle one another with smooth speech and innocent looking questions. Alas! we can even covertly attack one another in the very words we address to God in public prayer. How good then, and necessary the exhortation to follow in His steps of the One in whom no guile was found in His mouth.

Thirdly, we are reminded that the Lord was One, "Who when He was reviled, reviled not again; when He suffered, He threatened not." In the presence of insults, false accusation, and malicious charges, He remained silent. When falsely accused before the Jewish Council, He "held His peace." To the accusations of the Jews, in the presence of Pilate, "He answered nothing." To Pilate, himself, "He answered never a word." The mocking Herod may question Him in many words, "but He answered him nothing" (Matt. 26: 63; Matt. 27: 12, 14; Luke 23: 9). How good for us to follow in His steps and, in the presence of of the malicious words of men, come from what quarter they may, to keep silence. From other Scriptures it is clear that the Christian may "entreat," "exhort," and even "rebuke," but never is he to revile or threaten.

Fourthly, He "committed Himself to Him that judgeth righteously." To do no sin, to speak no guile, to keep silence in the presence of malicious words, have a negative character. This last step is positive. If we keep silence in the presence of insults, it is not that there is no answer to evil and malice, but rather that the answer is left with God. We are never to attempt to take vengeance upon the wrongdoer. God retains all vengeance in His own hands. He has said, "Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people" (Hebrews 10: 30). Our part then is to follow in the steps of the Lord Jesus, and in the presence of insults to commit ourselves unto Him that judgeth righteously, remembering that word which says, "Avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine: I will repay saith the Lord" (Rom. 12: 19). Again we may recall the words of the prophet, "Jehovah is good unto them that wait for Him, to the soul that seeketh Him. It is good that one should both wait, and that in silence, for the salvation of Jehovah" (Lam. 3: 24-26).

Here then we have four steps, taken in perfection by the Lord, that we are exhorted to follow. In all these steps there is no word as to ministry, or any form of service, that would make any show in this world, or bring us into prominence amongst the people of God. This being so we might thoughtlessly say, as we read these exhortations, that to do no evil, speak no guile, to keep silence in the presence of insults, and commit oneself to God, does not seem after all very much, and is a little disappointing. If, however, we put these things into practice, and follow His steps it will assuredly be found that our brethren will not be disappointed in us. Could we but take these steps others would see in us the most wonderful sight that can be seen in this world — they would see A CHRIST-LIKE MAN.

God forbid that we should belittle true service for Christ, but let us not forget that we may travel world-wide in service, and preach to thousands, and our names be well known in religious circles, and our service duly recorded in religious papers, and yet all be of little account in God's sight, if these four steps are lacking. Let us remember that we may speak with the tongues of angels and yet be nothing. So that, in the day to come it is possible that a thousand of our fine sermons, on which perhaps we prided ourselves, and for which our brethren may have praised us, will be found to be but dust and ashes, while some little bit of Christ in our lives, which we may have entirely forgotten, will shine out in all its beauty and receive its bright reward. Thus these steps may not take us into the public gaze to-day, but they will take us far into the Kingdom glories in the day to come. It is a word we do well to remember, "Many that are first shall be last; and the last first" (Mark 10: 31).

2. "LEARN OF ME" (Matthew 11: 29, 30.)

It will greatly help us to carry out the Apostle's exhortation to "follow His steps" if we heed the Lord's own words, "Learn of Me." To learn of the Lord, we must "Consider Him that endured such contradiction of sinners."

In the early chapters of the Gospel of Matthew we see the Lord in the midst of Israel, on every hand dispensing grace and power in relieving men of every pressure under which they are found. He healed the sick, fed the hungry, clothed the naked, delivered from the power of Satan, forgave sins, and raised the dead. In result men fought against Him without a cause, rewarded Him evil for good and hatred for love (Psalm 109: 5). They laughed him to scorn; they said, "He casteth out devils through the prince of the devils," and He was "a gluttonous man and a winebibber" (Matt. 9: 20, 34; Matt. 11: 19).

In the presence of the contradiction of sinners, of the hatred that spurned His love, and the evil that scorned His goodness, how did He act? In the presence of all this enmity we read, that He gave Himself unto prayer (Psalm 109: 4). Instead of turning upon His opposers and reviling those that reviled Him, He turned to God in prayer and committed Himself to Him that judgeth righteously.

In scorn, neglect, reviling,

Thy patient grace stood firm:

Man's malice unavailing

To move Thy heart to haste.

Thus in this wonderful scene described in Matthew 11, which sums up the effect of His mighty works in the midst of Israel, we are permitted to see how the Lord acts when He is despised and rejected of men. We see Him turning to the Father in prayer, and we hear Him say, "even so Father: for so it seemed good in Thy sight." He submits entirely to the Father's will and takes everything from His hand. Then, with Himself before us as the perfect Example, we hear Him say to us,

"Take my yoke upon you, and learn of Me. "

In Scripture the "yoke" is ever a figure of submission to the will of another. From the beginning to the end of His wonderful path through this world, the Lord, as the perfect Man, was here for the will of the Father. Coming into the world, He could say, "Lo, I come to do thy will, O God." Passing through the world he could say, "I came down from heaven not to do Mine own will, but the will of Him that sent me", and again, He says, "I do always those things that please Him." Going out of the world, He could say, in view of the cross, "Not My will but Thine be done" (Heb. 10: 9, John 5: 38; John 8: 29; Luke 22: 42).

Our little circumstances, however painful and trying at times, are as nothing compared with those the Lord had to face. But whatever they may be we are exhorted to take the Lord's yoke by quietly submitting to what the Father allows.

Moreover, the Lord says, "Learn of Me: for I am meek and lowly in heart." He was not only meek and lowly in manner, but He was "meek and lowly in heart." The right manner that men can see is comparatively easy to put on, but the right condition of heart, that the Lord alone can see, can only result from turning to the Lord in prayer and submitting to the Father's will. Naturally we are neither meek nor lowly. Instead of meekly giving way to others we assert ourselves; instead of having low thoughts of self we are naturally prone to self-importance. To correct all these natural tendencies of the flesh the Lord engages us with Himself, as He says, "Learn of Me." As we gaze upon Him, and admire these lovely qualities, we insensibly become changed into His image. We become morally like the One we admire. Alas! the fact that oftentimes we are so little like Him tells, only too plainly, how little we have Himself before our souls — how little we learn of Him.

Taking His yoke and learning of Him we shall find rest unto our souls. Dwelling upon the trying circumstances we may have to meet, fretting our souls over the insults that may be flung at us, the betrayal of false friends, the malice of jealous persons, will bring no rest to the soul. Submitting to what the Father allows and catching the beautiful spirit of Christ, in all its meekness and lowliness, as we learn of Him, we shall enjoy the rest of spirit that was ever the portion of the Lord in a world of unrest.

Moreover, if we take His yoke, and thus submit to the Father's will we shall find that His yoke is easy and His burden light. For in following His steps, doing no sin, speaking without guile, keeping silence in the presence of insults, and committing ourselves to God, we shall have His support as yoked with Him in submission to the Father's will. And with His support, and in fellowship with Him, we shall find how true are His words,

"My yoke is easy, and My burden is light."

Thus, as we read these Scriptures, we are made conscious that Peter does not exhort us to take impossible steps; and the Lord does not ask us to learn impossible lessons.

Peter exhorts us,

To do no sin,

To use no guile,

To be silent in the presence of insults, and

To commit ourselves to GOD.

The Lord asks us to learn of Him, in subjection to the Father's will, in meekness that thinks of others, and lowliness that does not think of self.

We wonder at Thy lowly mind

And fain would like Thee be

And all our rest and pleasure find

In learning Lord, of Thee.

Jacob's Dream

Jacob's Dream.

Genesis 28.

Hamilton Smith.

Edification Vol. 6, 1932, page 263.

This chapter of Genesis brings before us the first stage in Jacob's flight from Beer-sheba, in the Land of Promise, to Padan-aram in the land of Mesopotamia.

The previous chapter had presented a sorrowful picture of the household of the patriarch Isaac. Failure marks every member of the family. Isaac is seen as a feeble old man, governed by his appetites; Rebekah, plotting behind her husband's back, instructs her son Jacob to wrong his brother and deceive his father. Jacob, listening to his mother's evil advice, deliberately lies to his father, and supplants his brother; and Esau, discovering Jacob's treachery, plots to murder his brother at the first opportune moment.

As a result of all this corruption and deceit, Isaac has to dismiss Jacob from the home; Rebekah loses her favourite son never to see him again; Esau becomes a sorrow to his parents, and Jacob, for twenty years, becomes a wanderer in a strange land, banished from the home of his father and the Land of Promise.

In the first stage of his journey, Jacob lights upon a certain place where he tarries for the night. There we see him a lonely man with a stone for his pillow, only the sky above him, and darkness closing around him. Yet, strangely enough as we might think, it is in this lonely place, when lying on the stony bed his sin had made, that the Lord meets him. The Lord had nothing to say to him by his father's bedside, in the place of his sinning; but in the dreary spot where his sin had cast him, the Lord draws near, and turns his comfortless bed into a place of correction and consolation.

In spite of Jacob's many failures he was a man of faith, and blessed by God. His failures, indeed, obtain for him only trial and sorrow; his faith obtains for him a good report and a place amongst God's Old Testament worthies (Heb. 11: 9, 21). Nor is it otherwise with the believer today. On the one hand, God is not indifferent to our failures, and the fleshly way we may speak and act; for these things we have to suffer under His government. On the other hand, God is not indifferent to what is of Himself in each believer, according to that word in Hebrews 6: 10-12, "God is not unrighteous to forget your work and labour of love." We alas! are sometimes over righteous in taking account of one another's failures, and unrighteous in forgetting what is of God in one another.

There are thus two things Jacob has to learn on this memorable occasion. First, for his consolation, he will learn that all his failures will not alter God's purpose to bless him in sovereign grace. Second, for his correction, he will learn that God's sovereign grace will not stay God's chastening hand on account of his failures. The sovereign grace of the Lord will not set aside the faithful government of the Lord. Jacob's circumstances are not altered; he still has to pursue his lonely way as a wanderer, and spend long years in toil and bondage, in the house of the stranger, as the result of his sin against his father and brother. He has to reap what he has sown. If Jacob deceives his father with the skills of goats so, in the years to come he will be deceived by his own sons with the blood of a goat. The sovereign grace by which we are blessed, does not alter that memorable law, "Whatsoever a man soweth, that shall he also reap" (Gal. 6: 7).

However, the very sin for which Jacob had to suffer became the occasion of displaying the grace and mercy of God to the sufferer. To make known this grace the Lord appears to him in a dream. Jacob sees a ladder set up on earth whose top reaches the heavens. He sees the angels of God ascending and descending on the ladder. More wonderful still, he sees that, "The Lord stood above it." At the top of the ladder is the Lord of glory, at the bottom of the ladder is a failing, lonely man. Between the Lord at the top and Jacob at the bottom there are heavenly messengers from the Lord, and heavenly guardians for the saints, ascending and descending.

Then, most wonderful of all, to this feeble failing man below, the Lord of glory reveals Himself in sovereign grace as a Giver.

First, the Lord unconditionally secures the promised Land to Jacob and his heirs. He says, "The land whereon thou liest, to thee will I give it and to thy seed."

Second, not only shall Jacob have the promise of the Land, but he shall have the presence of the Lord; not only the the gift but the Giver, for, says the Lord, "I am with thee."

Third, not only would he have the presence of the Lord, but he would have the support of the Lord, for the Lord can say, "I will keep thee in all places whither thou goest." If the Lord was with him He would be with him to preserve him.

Fourth, when his wandering days are done the Lord will bring Jacob back to the Land that He has given him, for the Lord says "I. . . will bring thee again into this land." Jacob's sin may drive him from home; the Lord's grace will bring him home. Says Naomi, after ten years of wandering, "The Lord hath brought me home again." Every sheep He picks up He brings home, and nothing but His home will do for His sheep.

We may wander, we may break down, we may fail most grievously, but at last He brings us home.

Finally, Jacob can depend upon the faithfulness of the Lord to His own word, for the Lord says, "I will not leave thee, until I have done that which I have spoken to thee of." Whatever Jacob may be or do, and whatever we may be or do, He remains the same. Even if we are unfaithful, "He abideth faithful: He cannot deny Himself" (2 Tim. 2: 13. )

ITS NEW TESTAMENT FULFILMENT.

THE writer of the Epistle to the Hebrews 1 alludes to the fine scene recorded in Genesis 28. In Hebrews 13: 5, we read, "He hath said, I will never leave thee nor forsake thee." Thus the promise made to Jacob is appropriated to the Christian. So we may rightly conclude that in the story of Genesis 28 there is a shadowing forth of good things to come. In Genesis God is speaking to one of the fathers in a dream; in the Epistle to the Hebrews we have, no longer the partial revelation of a dream, but, the full revelation in the Person of the Son.

In Genesis Jacob is viewed as a pilgrim about to take a wilderness journey, with exceeding great and precious promises to support him in his journey and bring him home at last. In the Epistle to the Hebrews we have an application of Jacob's dream, giving it a fuller, richer meaning for the Christian. In this Epistle the believer is viewed as a stranger in this world, and as a pilgrim going on to another world (Hebrews 11: 13; Hebrews 13: 14); and there is set before us a glorious Person, and great truths to support us on our journey and bring us to glory at last.

Jacob's dream opens with a vision of the Lord in glory at the top of the ladder: so the Epistle to the Hebrews opens with the great truth that the Lord of glory is "on high." The Son having finished His work on earth has "Sat down on the right hand of the Majesty on high." Throughout the Epistle this great truth is kept prominently before us.

In Hebrews 1: 3, He is presented as having sat down on the right hand of God, because of the glory of His Person: in Hebrews 8: 1, He is there as our great High Priest: in Hebrews 10: 12, He is there as a proof that His work is finished, and in Hebrews 12: 2, He is there as having trodden the path of faith and reached the goal.

If, however, the Lord was at the top of Jacob's ladder, at the bottom there was a poor weak failing man, encompassed with infirmities and surrounded by temptations. So in the Epistle to the Hebrews, when we come to the second chapter we find a company of people being brought on their way to glory. They are spoken of as "many sons" who are going to partake of glory but, at present, are partakers of flesh and blood; and, as such, are subject to temptations, compassed about with infirmities, and faced with needs, liable to persecutions, exposed to the contradiction of sinners, and opposed by adversaries (Hebrews 2: 14-18; Hebrews 4: 15, 16; Hebrews 10: 33; Hebrews 12: 3; Hebrews 13: 3).

Then, in Jacob's dream, between the Lord at the top, and Jacob at the bottom, there were angels ascending and descending. So in the Epistle to the Hebrews, between the Lord on high brought before us in Hebrews 2, we read of the angels who are ministering spirits sent forth to minister to the heirs; of salvation (Hebrews 1: 13, 14.) Here then at the outset of the Epistle we have a remarkable answer to Jacob's dream.

Again we learn, in the Epistle to the Hebrews, the two great lessons that Jacob had to learn at Luz. First we are blessed by the sovereign grace of God that has taken us up, and made us heirs of the glory to which we are being brought through a wilderness scene. Second, the sovereign grace of God that has called us to glory, does not set aside the government of God that deals with us in chastening on the way to glory. (Hebrews 2: 10; Hebrews 12: 6).

Moreover, we can see in the Epistle how rich is the provision that God has made for our wilderness journey. We find, indeed, there is in the Epistle, an answer to every blessing that grace secured to Jacob. The first great truth that Jacob learned before he took a step of his journey, was, that the end of the journey is secured. The promised Land was assured to Jacob and his heirs. So in the Epistle to the Hebrews again and again, we find that heaven is secured to us. In Hebrews 2: 10, we are passing on to glory; in Hebrews 3: 1, we are partakers of the heavenly calling; in Hebrews 4: 9, there is a rest that remaineth for us. In Hebrews 6, the Forerunner, even Jesus, has entered within the veil. In Hebrews 9: 24, Christ has entered into heaven itself, now to appear in the presence of God for us. Thus, in different ways, the great truth is pressed upon us that, just as of old the Land was secured to Jacob, so heaven is secured to the Christian. Whatever difficulties we may have to meet, whatever trials there may be in the way, though dark valleys, rough ways and many a storm may intervene, yet, at every step, the glory shines before us. God would have us pursue our pilgrim path in the light of the glory to which it leads.

Further, Jacob had, not only the gift of the Land, but, the presence of the Giver. So as Christians we not only have heaven in view as our goal, but we have the Lord's presence with us on the way to heavier. Both at the beginning of the Epistle, and at the end, the writer quotes passages from the Old Testament to prove the Lord is present with His people. In Hebrews 2, quoting from Psalm 22, he says, "In the midst of the Church will I sing praise unto Thee;" and again he quotes Isaiah 8, "Behold I and the children which God hath given Me." Then, as the Epistle draws to its close, the Lord's words to Jacob are quoted to show that throughout our journey the Lord is with us, as He has said. "I will never leave thee nor forsake thee." The quotations at the beginning of the Epistle show the Lord's association with His people collectively: the quotation at the end, His presence with each one individually. Alas I we may not always be consciously with Him; but He would have us to know that He is with us.

Also Jacob had the assurance of the Lord's support, for He said, "I . . . will keep thee in all places whither thou goest." In like manner the Epistle to the Hebrews very blessedly unfolds to us the priestly grace of the Lord that supports us in our journey through this world. The Lord, at the top of the ladder, is keeping His feeble, failing saints at the bottom of the ladder. In Hebrews 7, we learn that the One who is made higher than the heavens "ever liveth" for those who are on their way to heaven. It is true that the man at the bottom should ever live for the One at the top of the ladder, even as Paul could say, "For me to live is Christ;" but while we ofttimes fail to live for Him, He never ceases to live for us. Further the Epistle unfolds the effect of the Lord, at the top of the ladder, living for the man at the bottom. First, from Hebrews 2, we learn that He can help us in our temptations, and, that He does so as One who Himself has suffered being tempted. To resist the temptation involves suffering. The Lord, when tempted would rather suffer than yield to the temptation; and now, in the moments of our temptation, He is able to help us to suffer rather than sin by giving way to the temptation. Again we learn from Hebrews 4: 15, that He feels for us in our infirmities. He is not unmoved by what His people suffer from the weakness of the body, for He has not only known temptation, but He has known weariness, and hunger and thirst. Lastly He intercedes for us according to His perfect knowledge of our needs. Thus we have the support of One who, not only lives, but "ever liveth"; and ever living He is able to save us to the uttermost — until earth's journey ends in heaven's glory, and time is closed by eternity.

Then the Lord told Jacob He would bring him into the Land that He had given him. So in the Epistle to the Hebrews we learn that not only has the Lord secured the glory for His people, but very soon He is going to bring His people into the glory, as we read, He is "bringing many sons to glory;" and it is but a "little while," and we shall reach that glory; for "yet a very little while, and He that shall come will come; and will not tarry" (Hebrews 10: 37).

Finally, just as Jacob is assured that the Lord will be faithful to His word — that what He says He will do — so again and again we are assured of the immutability of God's Word. In Hebrews 1, we are told that God has spoken in the Son: in Hebrews 2 we are warned that if the word spoken by angels was stedfast, how much more the word of the Son. In Hebrews 6: 16-18 we learn that God has not only spoken but confirmed His Word by His oath, and the Word and the oath are spoken of as two immutable things. Then, in Hebrews 12, we have the solemn warning that when God speaks, His word comes to pass, even to the shaking and removal of man's kingdom and the bringing in of the everlasting Kingdom that cannot be moved. And we are reminded that if God has spoken we can with the utmost confidence rely upon what God has said. (Hebrews 13: 5, 6)

Thus, in the Epistle to the Hebrews we have a Christian interpretation of Jacob's dream. The Epistle opens by presenting Christ in the glory. It goes on to tell us who this glorious Person is, for of Him we read, "Thou remainest" and "Thou art the same." With the passing of time others pass away, and with the changing years others change; in Christ in the glory we have found One who will never pass away and will never change. Then, as the Epistle proceeds, we learn the gracious work that Christ is accomplishing; He is bringing many sons to glory, and as He brings them on their way, He succours them in their temptations, He feels for them in their infirmities, and He intercedes for them in their needs. He represents us in heaven, before the face of God, and in a "very little while" He is coming to receive us into glory. Thus we learn where Christ is, who Christ is, what He is doing, and what He will yet do in a very little while. How blessed then the position of the man at the bottom of the ladder, if walking in the light of the glorious Man at the top.

The Lamb of God

The Lamb of God.

Hamilton Smith.

Extracted from Scripture Truth magazine Volume 9, 1917, page 257.

"Redeemed . . . 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." (1 Peter 1: 19).

In these words the Spirit of God carries us back into eternity to open the wonderful story of the Lamb. Christ, as the Lamb of God, was no afterthought with God, He "verily was foreordained before the foundation of the world." And no sooner had sin come into the world than the story of the Lamb was taken up in time. Abel, though dead these thousand years, still speaks of the necessity of the sacrifice of the Lamb. In offering to God the firstlings of his flock he reveals that first great truth, which every poor sinner coming to God must learn, that "without shedding of blood is no remission."

Abraham continues the story of the Lamb in that great scene in which his faith was proved (Gen. 22). God says as it were, "I am going to bring into display the faith which I have long known to be in Abraham's heart. He has been justified before Me by faith, he shall now be justified by works which shall prove the reality of his faith in Me" (James 2: 21). Surely never man was tested like Abraham: Job was tested with the loss of children, possessions and health, but Abraham's test was deeper. Job was required to submit to a loss; Abraham was required to make a sacrifice. One was passive submission, the other active obedience. And how great the demand: "Take now thy son"; and yet deeper the sword pierces his soul, for it must be "thine only son"; and deeper still, for it must be "Isaac," the one on whom all the promises depend; and yet deepest of all, for it must be one "whom thou lovest."

But there was more in this great scene than the testing of Abraham's faith. Precious as that was, there was something still more precious, more instructive, important, and soul-moving. Wrapt up in this story is the far greater story of the Father and the Son, of God and the Lamb, of Christ and the cross. Abel tells us there must be a lamb for a burnt offering; Isaac raises the question, "WHERE IS THE LAMB?" And Abraham gives the only possible answer, "GOD WILL PROVIDE HIMSELF A LAMB FOR A BURNT OFFERING." No lamb of man's providing could avail to meet the holiness of God or the sin of man. God must provide the Lamb, and, says Abraham, "God will provide Himself a Lamb."

Moses next takes up the story of the Lamb. He tells the character of the One who alone can meet the claims of God. The Lamb of God's providing will be a holy spotless victim, a lamb "without blemish" (Ex. 12: 5).

Isaiah completes the Old Testament story of the Lamb. He tells us the manner in which God's Lamb must accomplish his work. He must be an unresisting, willing victim, for, says the prophet, "He is brought as a Lamb to the slaughter, and as a sheep before her shearers is dumb so he openeth not his mouth" (Isa. 53: 7).

Passing to the New Testament we leave shadows and types and prophecies behind and find ourselves in the presence of the One who is the very image of the shadows. John the Baptist opens the story of the Lamb, as recorded in the first chapter of the Gospel of John. Abraham looking forward had said, "God will provide Himself a Lamb," and John, "looking upon Jesus as He walked," answers back across the ages, "Behold the Lamb of God." If the message came to Abraham, "Take now thy son," it was but a foreshadowing of Jesus declared to be the Son of God (34). Did God say to Abraham "thine only son"? so now we hear the Spirit of God declaring Jesus to be "THE ONLY BEGOTTEN SON"( 18 ). Had Abraham to offer up Isaac, the child of promise? so Jesus is declared to be "THE CHRIST," the One in whom all the promises are yea and amen (41): and lastly did Abraham hear those words, "Take now thy son . . . whom thou lovest"? so Jesus is presented as the "SON WHICH IS IN THE BOSOM OF THE FATHER" (18).

If John answers to Abraham and presents before us the Lamb in His humiliation, Philip and Peter answer to Moses and Isaiah and present the Lamb in His sufferings. Philip finds the eunuch reading Isaiah's great prophecy, "He was led as a sheep to the slaughter, and like a lamb dumb before his shearers, so openeth he not his mouth," and beginning at the same scripture he "preached Jesus" (Acts 8). Peter reminds us that we are redeemed "with the precious blood of Christ as of a lamb without blemish and without spot" (1 Peter 1: 19).

The Apostle John in Revelation 5 continues the story of the Lamb, presenting before us the Lamb in His glories. Leaving earth behind John is carried in spirit into heaven, and there he beholds in the right hand of God a book of judgment, but also of blessing reached through judgment. But who can open the book? And if none can open the book how can the judgments take their course? How can the blessings be reached? How can the evil be set aside and the kingdom glories be established?" Who is worthy to open the book?" is the question addressed to the assembled hosts of heaven. Searching through all the myriads of the redeemed John could find "no man in heaven" worthy to open the book. Many great saints were there, Enoch who walked with God, and Abraham who talked with God, Moses who was buried by God, and Elijah who was caught up by God — all are there, but none are worthy to open the book. And then John searches through earth, but if he can find no man in heaven, little wonder that he can find no man on earth, and still less that he finds no one under the earth that is worthy to open the book or to look thereon. Thereupon John falls to weeping. But weeping will not do for heaven. On earth weeping may endure for a night, in hell weeping will endure for eternity, but in heaven "God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying." John is the only man that ever wept in heaven, and though he wept much he was not allowed to weep long. He hears one of the elders saying, "Weep not: behold the Lion of the tribe of Judah, the root of David, hath prevailed to open the book." And John, who had been so busy looking through heaven and earth, and under the earth, that he had quite overlooked the throne, now turns to the throne expecting to see the all-prevailing Lion, and "lo in the midst of the throne and the four living creatures, and in the midst of the elders, stood a Lamb as it had been slain." The Lion that prevails is the Lamb that was slain.

On earth John had heard the words, "Behold the Lamb of God." He had followed the Lamb in His humiliation. He had stood at the foot of the cross and been a witness of the Lamb in His sufferings. He had seen Him when men pierced His hands and feet at the place of the three crosses, "where they crucified Him, and two others with Him, on either side one and Jesus in the midst"; he had seen Jesus as the risen Man on the evening of the resurrection day when Jesus came and "stood in the midst" and showed His disciples the wound marks in His hands and feet; and now, transported to heaven, thronged with the vast host of the redeemed, and ten thousand times ten thousand and thousands of thousands of angels — in the very centre of heavenly glory — he sees "in the midst of the throne . . . a Lamb as it had been slain." He sees the Lamb in His glories — JESUS with the wound marks in His hands and feet, the only Man in all that eternal glory who will bear any trace of the sorrows of time.

And as John gazes with adoring wonder, he hears the great host of the redeemed break forth into song — the new song — the song of the Lamb, saying, "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."

The angels cannot sing this song, neither can they keep silent when it is sung, and so John hears a fresh burst of praise in which all heaven joins — the living creatures, the blood-bought saints, the "innumerable company of angels" — all join as with a loud voice they cry, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

But earth cannot remain silent when heaven is telling the glories of the Lamb, and so there falls upon John's ears a fresh burst of praise. This time all created beings in heaven and earth join in one great anthem of praise to God and the Lamb, saying, "Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne and unto the Lamb for ever and ever." The four living creatures add their "Amen" to this threefold burst of praise, and the blood-bought saints, with hearts filled to overflowing "fall down and worship Him that liveth for ever and ever."

But in the course of the book of the Revelation further glories of the Lamb pass before us. The scene now changes from heaven to earth and we are permitted to see the Lamb in His power and in His wrath, executing judgment. As He had redeemed His saints by blood, so now He redeems the inheritance by power. It is the Lamb that opens the seals and forthwith judgment takes its course (Rev. 6: 1); it is before the wrath of the Lamb the nations cry out in terror (Rev. 6: 16); and it is against the Lamb that the nations, under the leadership of the beast, make war only to be overcome, and to discover that the Lamb of God, — the One they had despised and nailed to a cross, and crowned with a crown of thorns, — is the Lord of lords and King of kings (Rev. 17: 14).

But once again the scene changes from earth to heaven, and in chapter nineteen we are permitted to see fresh glories of the Lamb. On earth that vile system which had so long borne the name of the Lamb, and so long denied the character of the Lamb, has at last been judged, and heaven rejoices over its destruction. But the destruction of the false professing church on earth makes way for the presentation to Christ in glory of the true church. The judgment of the great whore leads to the marriage of the Lamb. In this great scene there passes before us the bride, the Lamb's wife (Rev. 19: 7 and Rev. 21: 9), the marriage of the Lamb (7), and the supper of the Lamb (9). The bride presents the church as the object of Christ's intimate love. As such He loved it and gave Himself for it. As such He has in tender love nourished it and cherished it all the days of the wilderness journey. Weak, failing, persecuted, scattered and broken as the church may be, yet never has it ceased to be the object of His love and affection. Through flood and flame and persecution Christ has brought His bride, ever having in view the great day of the marriage of the Lamb; for espousals, however sweet to the affections, will not satisfy the heart. The intimacy of love between the bride and the Lamb is precious, but love is not content without the possession of its loved object. And while the bride speaks indeed of love, the marriage speaks of the possession of the object of love. Says the Apostle, "I have espoused you to one husband ": but with what end in view?" That I may present you as a chaste virgin to Christ" (2 Cor. 11: 2). The espousals have in view the presentation — the day of the marriage of the Lamb. The love that has borne with the church in its wilderness journey, that' has sanctified and cleansed it, has held on its way in view of the marriage of the Lamb. Having loved His own which were in the world He loved them unto the end, and that end, "that He might present it to Himself a glorious church not having spot or wrinkle or any such thing." And when the marriage takes place the supper will begin. If the bride speaks of the intimacy of love, and the marriage of the possession of the object of love, the supper of the Lamb proclaims the delight and joy with which heaven will celebrate the marriage of the Lamb.

One more scene remains and earth again takes up the tale to tell these further glories of the Lamb. In heaven we have seen the marriage of the Lamb; but the Lamb is not content to possess His bride, He will display His bride before the world. John is carried to a great and high mountain to see the bride, the Lamb's wife, but what he actually sees is "that great city, the holy Jerusalem, descending out of heaven from God." A symbol, surely, of the church displayed in glory, but, above all, the glory of the Lamb displayed in the church, for above and beyond the glories of the city John sees the glories of the Lamb. He tells of its jasper walls great and high, he speaks of its gates of pearls, the streets of gold, and the foundations garnished with all manner of precious stones — and all this is exceedingly beautiful, but we ask, "Is this all?" And John as it were answers back, "Oh, no, I can tell you more, I can tell you the things that are not there, I saw no temple, no sun, no moon, no candle, no night, no evil, and no curse." And again we say this is very blessed, but is there nothing more?" Indeed there is," John seems to say, "for in the midst of all the glories, and above all the glories of this celestial city, I saw the Lamb. The One well known to us in the days of His pilgrim journey, the One who walked with us, and talked with us, who dwelt among us full of grace and truth, who shared with us our poverty, who bore with us in our weakness, and wept with us in our sorrows, the One who loved us and gave Himself for us — this is the One I saw in the midst of the city — the Lamb of God, "And the Lamb is the light thereof." How indeed would the gold and the pearls and the precious stones display their beauty apart from the light?" The Lamb is the light thereof."

The glories of the city may captivate our minds, the absence of all evil will surely satisfy the conscience, but the presence of the Lamb will alone satisfy our affections, and make every saint at home in the midst of these transcendent glories. We shall see the glories of the city, we shall see the river of life and the tree of life, but above all we shall see the Lamb, we shall "see His face," and His name shall be in our foreheads. May the transforming power of the story of the Lamb be manifest in our lives even now.

"The bride eyes not her garment,

But her dear bridegroom's face;

I will not gaze at glory,

But on my King of Grace —

Not at the crown He giveth,

But on His pierced hand:

The Lamb is all the glory

Of Immanuel's land."

Life and Godliness

Life and Godliness.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 40, 1959-61, pages 51-5.)

In the Second Epistle of Peter the Spirit of God addresses believers, who, with the Apostle, are marked by "like precious faith." The Apostle warns us against "false teachers," that will be found in the Christian circle; for he says, "among you;" and he foretells the corruption, that will mark Christendom "in the last days" (2 Peter 2: 1; 2 Peter 3: 3).

Let us remember that the Apostle is not describing heathendom, but the condition of Christendom, in which our lot is cast, and as it exists in our times; for who can doubt that we live in "the last days"? — the awful condition of which is so vividly portrayed.

The terrible nature of this corruption is brought home to us by the illustrations and figures used to set it forth. We are carried far back to "the angels that sinned" to find a parallel to the rebellion against God of Christendom. The world of the ungodly before the flood, is used to illustrate the violence and corruption in Christendom. The wicked lives and "filthy conversation" of the men of Sodom and Gomorrah are used to set forth the moral degradation that exists in Christendom. The history of Balaam is referred to as setting forth the "covetous practices" that prevail in these last days. To find figures, that adequately set forth the return of Christendom to the conditions of heathendom, the Apostle uses the figure of a dog returning to its vomit, and the washed sow to her wallowing in the mire.

But there is another side to this solemn picture. The Apostle not only warns us of the evil but, for our comfort and encouragement, he shows that in the darkest moment of the last days it is still possible for the individual believer to escape the corruptions around and live a life of godliness. Moreover, he encourages us to live this life by setting before us the promises of coming glory, to which the path of godliness will lead.

So that we may say, the two great themes of this second epistle are; first, setting before us the life of godliness, by which the believer passes on to glory; second, warning us against the awful corruptions of Christendom, which are leading on to judgment. A brief consideration of the way these things are presented in the epistle will make this clear.

In 2 Peter 1, the Apostle first sets before us the life of godliness and the glory of the kingdom to which it leads. In 2 Peter 2 and 2 Peter 3, down to verse 10, he brings before us the different forms of corruption and the judgment to which they lead. Also, in chapter 3, we are warned not to be carried away by scoffers, who, taking advantage of the longsuffering grace of God, pursue their lusts and deny that any judgment is coming. Finally, having been thus warned, we are again exhorted to live the life of godliness and to grow in it.

In his Second Epistle to Timothy, the Apostle Paul wrote in the same strain. He warns us that "in the last days" Christendom would have "a form of godliness" but "denying the power thereof." If he presses upon us the path of separation, he also warns us that, having taken that path, we are to "flee youthful lusts: but follow righteousness, faith, love, peace."

Some centuries ago, Protestantism judged the gross evils of Romanism and separated from them. Again, Noncomformity may deplore certain evils in Protestant nationalism, and separate from them. The Brethren, so-called, may rightly condemn evils found in Romanism, Protestantism and Noncomformity, and take a path separate from them; but let us remember that neither Protestants, Noncomformists, nor Brethren will escape the governmental judgment of God simply because they have separated from what is evil, because contrary to truth. Unless the inner life of godliness, consistent with the outward path of separation, is maintained, all outward position, however correct, will be of no avail.

If then we desire to escape the corruptions of Christendom, and live the life of godliness, we shall do well to consider the rich provision that God has made to enable the individual believer to live this life in the midst of the appalling evils of the last days.

Firstly, let us note that the solid basis for the life of godliness has been laid in the cross of Christ. To this reference is made when the Apostle speaks of "the righteousness of God and our Saviour Jesus Christ." At the cross the rights of God were maintained by our Saviour giving Himself a propitiation for "the whole world" (1 John 2: 2). God has thus been so satisfied and glorified, that now in perfect righteousness He can proclaim forgiveness of sins to all, and pronounce the one who believes "justified from all things." So we may say that at the cross the righteousness of God is satisfied, the love of God is gratified; God Himself is glorified; the believer in Christ is justified.

Secondly, we learn that not only are we as believers saved, but that God by "His divine power hath given unto us all things that pertain unto life and godliness." We have to face the power of the flesh within, the power of the world around, and the power of the devil against us; but the power of God, which is far above every adverse power, is for us, and in this power it is possible to live the life of godliness.

Thirdly, to encourage us to live the litre of godliness, we are told that connected with it are "exceeding great and precious promises." In the course of the epistle we learn that these promises connect us with the "everlasting kingdom of our Lord and Saviour Jesus Christ" and the "new heavens and a new earth."

Fourthly. There are unrolled before us the beautiful moral qualities that mark the life of godliness. The Apostle speaks of faith, virtue, knowledge, temperance, endurance, godliness, brotherly love, and love. We are exhorted to have these qualities together, each one effecting the other, so that in result there may be an even, balanced life of godliness.

Faith naturally comes first, for it is by "the door of faith" (Acts 14: 27), that we enter into blessing; and in our practical lives as believers, "without faith it is impossible to please" God (Heb. 11: 6).

Virtue sets forth moral excellence, and is to be resident in our faith. In 1 Peter 2: 9, we learn that we are chosen to "show forth the praises [excellences, New Trans.] of Him," who has called us. This is the same word in the original as here translated, "virtue." The reality of the faith is proved by a change of life that exhibits some of the moral excellences, seen in perfection in Christ.

Knowledge is needed to set forth these excellences, therefore it must be present in virtue. However true and sincere the heart may be, if there be ignorance as to the commands of the Lord, there will be failure in obedience. As one has said, "A true heart is of vital importance; but an instructed mind as to what the will of God is, is needed to regulate and guide the warmest heart." . Martha's service for the Lord exhibited many excellent qualities, but it was not tempered by the knowledge of His mind — the knowledge that Mary obtained by sitting at the feet of Jesus and hearing His word. We may well pray with the Apostle Paul to be "filled with the knowledge of His will" (Col. 1: 9); and again, that our "love may abound yet more and more in knowledge and in all judgment," in order that we may "approve things that are excellent" (Phil. 1: 9, 10).

Temperance is needed in our knowledge. In Galatians 5: 23, this word is rendered "self-control" in the New Translation. The possession of knowledge apart from self-control may lead, as with the Corinthian saints, to our being puffed up with a sense of self-importance. We are warned in 1 Corinthians 8: 2, that if a man uses knowledge to exalt himself, he knows nothing yet as he ought to know. How important then to judge ourselves, so that with our knowledge there may be temperate thoughts of self; not thinking of ourselves more highly than we ought to think, "but to think soberly" (Rom. 12: 3).

Endurance is the word used in the New Translation for "patience," and this we need together with sober thoughts of self. If by grace we have a sober estimate of ourselves we may be in danger of being impatient with a self-assertive person, who may " think himself to be something when he is nothing" (Gal. 6: 3). All such pretensions we have to endure, considering ourselves lest we be tempted.

Godliness, or the fear of God, is to be found in our endurance. Otherwise there is the danger of making endurance with the weaknesses and failures of one another an excuse for passing over actual evil in ourselves or others.

Brotherly love must be there, so that, while ever seeking to give God His place, we may not forget what is due to our brother. With godliness we are to remember to show brotherly love.

Love comes last, for we are to beware lest our love to a brother may degenerate into mere partiality or natural friendship. It is to be love after the Divine pattern. Commencing with faith, we come at last to Divine love, and thus partake of the "divine nature," of which the Apostle speaks in verse 4. These then are the beautiful qualities that make up the life of godliness.

Fifthly. Having brought before us the life of godliness, the Apostle, in the verses that follow, encourages us to live the life by setting before us its blessedness and warning us of its neglect. We are told that if "these things" be in us and abound, our lives will not be unfruitful. Where these beautiful, Christ-like qualities are found there will be fruit for God. The Father will be glorified, and we shall be manifested as the disciples of Christ, as John 15: 8 tells us. Then we are warned that the lack of "these things" will result in spiritual blindness, that cannot look afar off to the glory to which godliness leads, nor look back to the cross, where all ungodliness was judged.

Sixthly. We are encouraged to "do these things," and thus be preserved in the present from falls, and in the future have an "abundant entrance" into the everlasting kingdom of our Lord and Saviour. Every believer will be in the kingdom, but only those who live the life of godliness will have an abundant entrance. The Apostle is not speaking of preaching or teaching or the exercise of gifts, which are not given to all, and which may give prominence before others. He is speaking of the secret life of godliness, which is open to all. We all have to beware lest we estimate ourselves falsely through any little service we render. Those specially, who are gifted, and much before the public eye, have to beware lest amidst constant engagements, constant preaching, and public work before men, they neglect the secret life of godliness before God. Does not Scripture warn us that it is possible to preach with all the eloquence of men and angels, and yet be nothing? That which bears fruit for God, and will have its bright reward in the day to come is the life of godliness, from which all true service must flow, and without which no amount of religious activity will carry blessing for the soul, even if, in the over-ruling ways of God, it may be used for the blessing of others, as indicated in Philippians 1: 15-18.

Seventhly. To encourage us to live the life of godliness the Apostle sets before us the glory of the kingdom to which it leads. He with two other disciples had been eyewitnesses of this glory on the "holy mount." There they saw the power and coming of the Lord Jesus, which will introduce the kingdom. There too they saw the "majesty" of Christ, that will be displayed in the kingdom, when the One, who had received dishonour and shame at the hands of men, "received from God the Father honour and glory." Further, they realized that believers will be "with Him" in the day of His glory. In the closing chapter, the Apostle, still having in view the manner of persons we ought to be, marked by holy conversation and godliness, carries us in spirit beyond the kingdom, where righteousness reigns, into the "new heavens and a new earth," where righteousness dwells.

To sum up the truth as to godliness, so blessedly brought before us in this portion of the word of God; we learn,

1. The basis the life of godliness in the Cross (2 Peter 1: 1).

2. The Divine power, that enables us to live this life (2 Peter 1: 3).

3. The precious promises attached to this life (2 Peter 1: 4).

4. The moral qualities that form the life (2 Peter 1: 5-7).

5. The present fruit for God that flows from this life (2 Peter 1: 8).

6. The abundant entrance into the kingdom that the life secures (2 Peter 1: 11).

7. The glory of the kingdom and the eternal state, to which it leads (2 Peter 1: 11-21; 2 Peter 3: 11-14).

As these things pass before our souls, we are made to realize the truth of the words of the Apostle Paul: —  "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Tim. 4: 8).

The Lord Thy Keeper

The Lord Thy Keeper.

Psalm 121.

Hamilton Smith.

In this beautiful Psalm we have the experiences of a believer who, in the midst of trials, finds in the LORD his help and unfailing resource. The first verse is really a question. It should read:

"I will lift up mine eyes unto the mountains: from whence shall my help come?" (R.V.)

The God-fearing man finds himself faced with trials and difficulties, but realises that in himself he has no power to meet the circumstances. He needs "help." The greatest source of weakness in the presence of trial is often the self-confidence that leads us to think we can meet the trial in our own strength, or by or own wisdom. We have to learn, and it may be like Peter of old, through bitter experience, that, in the presence of trial and temptation, we have no strength in ourselves. At every step we need a helper to support us in the trial, and carry us through the trial.

Realising his need of help, the question immediately arises in the soul of the Psalmist, "From whence shall my help come?" He is surrounded by mountains that look strong, imposing, and immovable, even as there are those in the world that apparently are firmly established in power, and unassailable by an enemy. But can we trust in any fellow creature? The prophet Jeremiah tells us, "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel" (Jer. 3: 23). Realising his need of help, and that the help of man is in vain, the godly man turns from the creature to the Creator, and very blessedly he says,

"My help cometh from the LORD, which made heaven and earth."

He does not fall back on the acknowledgement of a general truth that there is help in the LORD, but, in simple personal faith, he says, "My help cometh from the LORD."

In the remaining verses of the Psalm the Spirit of God answers this simple faith by unfolding to us the blessings of the one who looks to the LORD for his help. The one recurring thought in these verses is the constant care of the LORD. The word "keep" is the characteristic word of the Psalm. Bearing in mind that the word "preserve," in verses 7 and 8, should be translated "keep," it will be noticed that this encouraging word occurs six times in the last six verses.

1. "He will not suffer thy foot to be moved."

First, the soul learns, that, looking to the LORD for help, he will be kept amidst all dangers. In days when we may be faced with sudden dangers, working desolation, how good to be encouraged by the word, "Be not afraid of sudden fear, neither of the desolation of the wicked when it cometh. For the LORD shall be thy confidence, and shall keep thy foot from being moved" (Prov. 3: 25, 26). If we take our eyes off the LORD, and get occupied with the passing prosperity of the wicked, we may have to say, like the man of Psalm 73, "My feet were almost gone; my steps had well nigh slipped." Looking to the LORD, and rejoicing in the LORD, we shall be able to say, with Hannah of old, "He will keep the feet of His saints . . . for by strength shall no man prevail" (1 Sam. 2: 1, 9).

The road we travel may at times be rough, the enemy may oppose with his wiles and snares; temptations may abound, and difficulties arise — all these trials the LORD may allow — but there is one thing He will not allow: He will not suffer the feet of those that trust in Him to be moved from the path that leads to glory. Thus, in the next Psalm, in response to the LORD'S word "He will not suffer thy foot to be moved," the godly soul can say with the utmost confidence, "Our feet shall stand within thy gates, O Jerusalem" (Psalm 122: 2). The last words of the Lord to Peter were, "Follow Me." He has marked out the path for the Christian, and if, with our eye upon Christ as our unfailing help, we follow Him, it will lead far into the depths of glory where He has gone.

For the path where our Saviour has gone

Has led up to His Father and God,

To the place where He's now on the throne,

And His strength shall be ours on the road.

2. "He that keepeth thee will not slumber. Behold He that keepeth Israel shall neither slumber nor sleep."

Secondly, the one who looks in simple faith to the LORD, learns that His care is unceasing. An apostle may sleep on the mount in the presence of a glory too bright for nature; and again in the garden in the presence of a sorrow too deep for our endurance; but the One who is our Keeper will "neither slumber nor sleep." A back-sliding saint, like Jonah of old, may be "fast asleep," even when the LORD is working, the wind is rising, the sea is raging, the ship is sinking, and the men of the world are trembling, but there is One, who having loved His own which are in the world, loves them unto the end with a love that never ceases to care for His own amid all the storms of life.

Thou weariest not most gracious Lord,

Though we may weary grow;

In season, the sustaining word

Thou giv'st our hearts to know.

3. "The LORD is thy keeper: the LORD is thy shade upon thy right hand."

Thirdly, looking to the LORD for his help, the soul is assured that the help of the LORD is always available. A friend at our right hand is a friend at our side, to whom we can turn at any moment. So David can say, "I have set the LORD alway before me: because He is at my right hand, I shall not be moved." The wicked man, trusting in himself, "said in his heart I shall not be moved," only to come under the judgment of the LORD (Psalm 10: 6, 16). The godly man, trusting in the LORD at his right hand, can say, "I shall not be moved." Moreover, he can say it with the utmost confidence, for if the Lord says, "I will never leave thee, nor forsake thee, . . . we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me" (Heb. 13: 5, 6). How good to realise there is a Friend beside me, to whom I can turn — One with all wisdom to guide in every difficulty, with all the power to overcome every opposition, with all sympathy in every sorrow, and all grace for every weakness, and mercy for every need.

The storm may roar without me,

My heart may low be laid,

But God is round about me,

And can I be dismayed?

4. "The sun shall not smite thee by day, nor the moon by night."

Fourthly, the believer looking to the LORD for his help, is assured that he will be kept at al/ seasons. In a world of warring nations we have to face ever present dangers, both "by day" and "by night." The LORD does not say to the believer, "Thou shalt not have to face these terrors even as others," but He says, "If you make Me your 'refuge', and put your 'trust' in Me, 'Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day. Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday'" (Psalm 91: 2, 5, 6).

5. "The LORD shall keep thee from all evil: He shall keep thy soul."

Fifthly, the believer that looks to the LORD for his help will be kept from all evil. At a time when the world, as in the days of Noah, is increasingly marked by corruption and violence, evil will take many forms. Scripture speaks of evil thoughts, evil imaginations, evil words, evil deeds, and evil doers. The Christian, being blessed with all spiritual blessings in heavenly places, will, in a special way, be opposed by the "spiritual wickedness in high places" that is working behind the scenes. Nevertheless, looking to the LORD, the believer will, "in the power of His might," be able to withstand every attack of the enemy in "the evil day," and thus be kept from evil (Eph. 6: 10-13).

Moreover, in a world in which we know not what a day may bring forth how good to know that, of the one who looks to the LORD for his help, it can be said, "He shall not be afraid of evil tidings: his heart is fixed trusting in the LORD" (Psalm 112: 7). The Apostle Paul warns us that we live in a day when "evil men and seducers shall wax worse and worse, deceiving and being deceived" (2 Tim. 3: 13). In his day he had to meet those who did him "much evil" but, trusting in the Lord, he could say, "The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom" (2 Tim. 4: 14, 18).

Nought can stay our steady progress,

More than conquerors we shall be

If our eyes, whate'er the danger,

Look to Thee, and none but Thee.

6. "The LORD shall keep thy going out and thy coming in."

Sixthly, the soul that looks to the LORD for his help can count upon the unfailing care of the LORD in all circumstances. "Going" and "coming" speak of the changing circumstances that mark a world of unrest. In the gospel day, the Lord could say to His disciples, "Come ye yourselves apart into a desert place, and rest awhile: for there were many coming and going, and they had not leisure so much as to eat" (Mark 6: 31). In His compassionate care the Lord will give us times of rest "apart" from the busy world; but, down here, it will only be "rest awhile" — words that indicate we must be again in movement. For the eternal rest we must look on. "There remaineth . . . a rest to the people of God." Of the one that entereth into that blessed rest we read, "He shall go no more out" (Heb. 4: 9; Rev. 3: 12). In the meantime, in all the busy round of a life of toil in a world of need, the one that looks to the Lord for his help can count on the Lord to keep him in every circumstance.

Wherever He may guide me,

No want shall turn me back

My Shepherd is beside me,

And nothing can I lack,

His wisdom ever waketh

His sight is never dim;

He knows the way He taketh,

And I will walk with Him.

7. "From this time forth and for evermore."

Finally, we learn that the one who looks to the Lord for his help may be assured that he will be kept through all time even for evermore. The Psalmist, doubtless, had the Millennial reign in view; the Christian can give a wider application to the words as he looks on to a glad eternity to be spent "evermore" with Christ and like Christ in the Father's house, where He has gone to prepare a place for His heavenly people. The Lord can say of His sheep, "I give unto them eternal life; and they shall never perish, neither shall any one pluck them out of My hand." In the beautiful picture of Luke 15, the Lord finds His lost sheep, "layeth it on His shoulders," and "cometh home." Nothing less than His home will do for His sheep. We may wander, but He finds His sheep, He keeps them in His strength in their passage through time, and at last He will bring all His wandering sheep home to be, "FOR EVER WITH THE LORD."

We thus learn from this beautiful Psalm that, trusting in the LORD, and looking to Him for our help, we shall find,

He will keep us from all danger;

His care will be unceasing;

His help is always available;

He will keep us at all seasons;

He will keep us from all evil;

He will keep us in all circumstances;

He will keep us through all time for evermore.

Oh keep my soul, then, Jesus

Abiding still with Thee,

And if I wander, teach me

Soon back to Thee to flee.

The love that will not let me go

The love that will not let me go.

Hamilton Smith.

Extracted from Scripture Truth magazine, Volume 20, 1928, page 28.

How blessed to have found in Christ a Friend who loves with a love that will not let us go, according to that Word which tells us, "Having loved His own which were in the world, He loved them unto the end."

Such love — the everlasting love of Christ, that never gives us up — cannot be satisfied until it has drawn out our love in response to His love. The answer to His love will only be realized in its fulness when at last we have reached love's eternal home. Nevertheless, on the way to the home, the love that appreciates Christ, in the place of His rejection and the day of His rejection, is very sweet to His heart. This we may surely learn from the value that is set by the Lord on the love of Mary, that led her to anoint His feet with the very precious ointment.

Very encouraging it is, and good for our souls, to learn the gracious ways of the Lord with his people in order to awaken love, maintain love, and deepen love, in our hearts. It is these gracious ways of the Lord that we would briefly trace in the New Testament stories of two devoted women.

1. THE AWAKENING OF LOVE. — Luke 7: 36-39, 47

In the great scene that takes place in the house of Simon the Pharisee, we see the awakening of love for the Saviour in the heart of a sinner. The Lord, in the perfection of His way, had stooped to grace with His presence the feast which the Pharisee had spread. While sitting at the table an unbidden guest enters, of whom the Lord can say, "she loved much." How, we may ask, was this love awakened in her soul?

There is no question as to the character of the woman. The Spirit of God has described her as "a woman in the city which was a sinner." Moreover her bad reputation was well known, for Simon is also aware that "she is a sinner." She was a sinner and knew it, and Simon knew it and everyone knew it. Further, she was a burdened sinner, and possibly had heard those wonderful words of the Lord, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." Be this as it may, it is beyond question, that she saw in Christ the grace that could bless the undeserving. Thus driven by her need, and drawn by His grace, with the boldness of faith, she enters the Pharisee's house and takes her stand at the feet of Jesus.

The Spirit of God calls attention to the fine scene that follows with a "Behold." He would arrest our attention and have us to turn aside and see this great sight — the meeting between the devil's hell-bound sinner and God's heaven-sent Saviour. Doubtless, the onlookers were struck dumb with amazement, as they watched the scene unfolding itself before their eyes. They might well question what would happen. Would the Lord expose her character, condemn her sins, and dismiss her from His holy presence? Ah, no! The proud Pharisee may condemn the sinner, to find himself exposed by the Saviour; but the Lord will not condemn a confessed sinner.

The wisdom of His way is as perfect as the grace of His heart. At first no word is spoken. The guests are silent in wonder, the Lord is silent in grace, the woman is silent in sorrow. No sound breaks the silence but the sobs of a weeping sinner. If, however, nothing is said, much takes place, for the sinner's heart was broken and the sinner's heart was won. She "stood at His feet behind Him weeping" and she "kissed" His feet. The tears tell of a heart that is broken, and the kisses of heart that is won.

What was it that broke her heart, and won her heart? Was it not that she saw something of the grace and holiness of the Saviour, and in the light of His glory she realized, as never before, the sinfulness of her life and her heart, and this broke her heart? But more, she realized that though she was a sinner full of sin, yet He was a Saviour full of grace for one who was full of sin. She found herself in the presence of One who knew her vile life through and through, and yet loved her, and this won her heart.

Good for each one, if we, too, have been in His presence, burdened and wretched by reason of our sins, there to discover that in Him we have found One who knows the worst about us and yet loves us. Thus to have love for Christ awakened in our souls, as we sing,

I've found a Friend, oh, such a Friend

Who loved me ere I knew Him;

Who drew me with the cords of love,

And thus has bound me to Him.

2. THE MAINTENANCE OF LOVE. — Luke 10: 38-42.

We have seen how love for Christ is awakened, and blessed indeed when at the outset of the Christian life the heart is won for Christ. We have now to learn how the heart, in which love has been awakened, can be maintained in the freshness of first love.

Do we not all know that, with the passing of time, many things may creep in between the soul and Christ? Not always gross things, which indeed might arrest the soul by the very wretchedness they bring, but things that are small and apparently harmless, — "the little foxes that spoil the vines," and render the life unfruitful. The allowance of these little things will cast a chill over the affections, and gradually form an icy crust over the heart, and the Lord has to say to us, "Thou hast left thy first love." Thus from one cause and another we often see, while love to Christ has been truly awakened in souls, some make little progress in spiritual intelligence whereas others grow in deeper acquaintance with the Lord and His mind. How, then, is the love, that has been awakened, to be maintained?

Will not the home at Bethany supply the answer? In the two sisters we have two saints in whom love to Christ has been truly awakened; yet in one sister we see a believer growing in grace and the knowledge of the Lord Jesus, while in the other sister we see a saint who is hindered by self and hampered by her service.

Martha's love was shown by seeking to meet the physical necessities of the Lord as a Man. Mary's love was seen in seeking to gratify the deep longings of His heart by hearing His word.

Martha was occupied with the "many things" which all have their end in death. Mary was occupied with the "one thing" that death could not take from her. One has said, "No attention, even to Himself in the flesh, though it were from one that loved Him and whom He loved, could replace this. The 'many things' end only in disappointment and death, instead of leading into life eternal, as did the words of Jesus, issuing from a heart broken that it might let forth the stream of life."

If, then, we would know how love is awakened, we must in spirit visit the home of Simon; but would we know how love is maintained, let us visit the house at Bethany. Standing at the feet of the Saviour, in the house of Simon, love was awakened in the heart of a sinner; sitting at the feet of the Master, in the home of Martha, love was maintained. At His feet we are in His company; in His company we hear His words, and His words declare His heart. There we are learners in the school of love. How much do we know of the good part chosen by Mary — the turning aside from the busy round of life, and the activities of service to be alone with Jesus, and more, to draw nigh to Jesus for the love of being near Him? The Lord loves our company; He delights to have us in His presence. He may dispense with our busy service, but He cannot do without ourselves. Thus only will first love be maintained, and if lost regained. We cannot live on the past. Past experiences may have awakened love, but only present communion can maintain love.

3. THE DEEPENING OF LOVE. — John 11.

Passing now to another incident in the story of Mary of Bethany, we shall learn another lesson in the story of love. If in Luke 10 we have seen how love is maintained in the common round of life, in John 11 we shall learn how love is deepened in the sorrows of life. There life was flowing in its usual channel, here the everyday life is arrested by a great sorrow. Sickness has invaded the Bethany circle, and the shadow of death is creeping over the home. In the trial that has overtaken them how will the sisters act? Moved by grace they take the best possible course. They draw upon the love of Christ. In Luke 10 Mary is learning the love of Christ in the calm of a quiet life; in John 11 she is drawing upon that love amidst the storms of life. There she enjoyed His love in His company; here she uses His love in her sorrow. All this is writ plainly in the appeal that these devoted women make to the Lord. They send to Him saying, "He whom Thou lovest is sick" (verse 2). How brightly the faith and confidence in the Lord of these two sisters shines out in this brief message. They turn to the right Person, for "they sent unto Him." They use the right plea, for they say "Lord, behold, he whom Thou lovest is sick." They plead, not the feeble love of Lazarus for the Lord, but the perfect and unfailing love of the Lord for Lazarus. So, too, they appeal to the Lord in the right way, for they do not suggest what the Lord shall do; they neither ask the Lord to heal, nor to come, nor even to speak a word on their behalf. They simply spread out their sorrow before the Lord and cast themselves upon the boundless resources of unbounded love. Will love disappoint them? Ah, no! For love delights to respond to the appeal of hearts moved by love.

However, love divine will take its perfect way. A way indeed that to mere nature may seem passing strange. The sisters have delighted His heart by drawing upon His love; now He will delight their hearts by deepening in their souls the sense of His love, and thus deepening their love for Him. For it is ever thus, the deeper the sense of His love, the deeper will be the response of our love. We love Him because He first loved us.

To accomplish His gracious work He will use the sorrows of life, and, that His love may be deepened in their souls, He will first deepen the sorrow. The saints are called to the glory of God after they have "suffered awhile" (2 Peter 5: 10); so, on our way to glory, we often catch some brighter rays of His glory after a time of suffering. It was thus with the sisters. They had to suffer awhile, for the Lord tarries, and no word comes from the Lord. The days are passing, Lazarus is sinking, the shadow of death is creeping over the home. At last death has come; Lazarus is dead. They have suffered awhile; they shall now see His glory — for "this sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." To sight it was for death, in reality death was being used to bring into display the glory of Christ and swell the triumph of His victory over death. To accomplish these great ends, how perfect the way He takes.

Human love, thinking only of the relief of the sick one, would have started at once for Bethany. Human prudence, thinking only of self, would never have gone, even as the disciples say, "Master, the Jews of late sought to stone Thee; and goest Thou thither again." The Lord, rising above human love, and human prudence, acts according to divine love moved by divine wisdom. "As for God, His way is perfect."

After patience has had her perfect work; in love's due time, the Lord comes to the bereaved sisters at Bethany, and reveals the deep love of His heart, as He talks with them, and walks with them, and weeps with them. He is going to deepen their love by His words of love, and ways of love, and tears of love. What depths of love lie behind those sublime words, "Jesus wept." It was a wonderful sight to see a sinner weeping in the presence of His love, but more wonderful to see the Saviour weeping in the presence of our sorrow. That we should weep because of our sins is a small wonder; that He should weep because of our sorrows is a great wonder — a wonder that discloses how near He came, and how near He is to a sorrowing saint.

Why, we may ask, these tears? The Jews, standing round the grave, misinterpret the tears, for they say, "Behold how He loved him!" Truly, the Lord loved Lazarus, but the tears were not the expression of His love for Lazarus. The sisters may weep for the loss of their brother; there was, however, no need for the Lord to weep for one He was about to raise. It was not for the dead He wept, but for the living — not for the loss of Lazarus, but for the sorrow of Mary and Martha. In a little, love will raise Lazarus, but first love will weep with Martha and Mary. He broke His heart to bind up our hearts, and shed His tears to dry our tears. In so doing He declared His love and deepens our love. Thus He uses the trials, the sorrows, and the rough ways of life to unfold the treasures of His love, and draw out our love to Him.

After this great trial the sisters would surely have said, "We knew that He loved us, but, until the trial came, we never knew that He loved us so much as to walk with us and weep with us in the trial."

At His feet, in Luke 10, Mary was learning His love; in John 11 she draws upon the love of which she had learned, and is deepened in the love that she draws upon.

What holy happy lessons can we learn from these different scenes. We learn that at the feet of Jesus, as sinners, love is awakened; at the feet of Jesus, as learners, love is maintained; and at the feet of Jesus, in our sorrows, love is deepened.

The Loveliness of Christ

The Loveliness of Christ.

Psalm 16.

Hamilton Smith.

We need every Scripture for conviction, correction, and instruction; but the Scriptures that present "the things concerning Himself" must have a special charm for the Christian. It is this that makes Psalm 16 so attractive, for it sets forth the moral perfections of Christ, the perfect Man, as He trod the path of life through this world of sin and death. How good, then, to look away from self, and the very best of our fellow-men, to contemplate this perfect Man in all His excellence — to sit down, as it were, under His shadow with great delight and find His fruit sweet to our taste.

It is reported of one, who listened to the ministry of the saintly Rutherford, that he said, "He showed me the loveliness of Christ." In his Psalm we may surely say that David, led by the Spirit, unrolls before us the loveliness of Christ.

We know that Christ is a Divine Person — the Eternal Son and, as such, was the perfect manifestation of God to man. But we also know that He was a true Man — the Son of Man — and as such, was the perfect expression of man before God. It is in this latter aspect that Christ is presented in this beautiful Psalm.

We can learn what God is only in Christ; and we can learn what man is in perfection only as set forth in Christ. In Him we see the beautiful qualities, the gracious experiences, the joy and the gladness, that mark the life of the perfect man before God, together with the fulness of joy to which this life leads. Thus Christ becomes the only standard of excellence — the perfect model for the believer. Moreover, in being occupied with Christ there is a transforming power. Feeding upon Christ as the Bread of God which "cometh down from heaven" — to trace His path through this world in all its loveliness, will, in a special way, draw out our affections to Himself. When here, the Father opened the heavens to express His delight in Christ; and He gives us to delight in the same Object in which He delights. Delighting our souls in Him we shall be changed into His likeness.

Here, then, we have portrayed in all its blessedness the inner life of a perfect Man lived before God by One who trod this path of life in perfection, and who has reached the end of the path — the right hand of God.

"Preserve me, O God: for in Thee do I put my trust" (v. 1).

This perfect life is a life of dependence and confidence. Dependence upon the power of God and confidence in the love of God. The Lord Jesus did not trust Himself or look to others — either men or angels — to be preserved from all the opposition and dangers He had to meet. Nor did He depend upon Himself, with entire dependence to God, saying, "Preserve me, O God", and He did so with entire confidence, for He said, "In Thee do I put my trust." He was entirely dependent upon God's hand of power, because He had entire confidence in God's heart of love. With unbounded confidence in boundless love He looked to God to preserve Him.

He was neither ignorant of, nor indifferent to, His enemies. He could say, "They that hate Me without a cause are more than the hairs of Mine head: they that would destroy Me, being Mine enemies wrongfully, are mighty" (Psalm 69: 4). He knew their number; He knew their strength; He knew their treachery; but He knew that God was above all His enemies, and that no one was above God, and in perfect confidence He looks alone to God. As He can say in the language of another Psalm, "As for Me, I will call upon God; and the LORD shall save Me. Evening and morning, and at noon, will I pray and cry aloud; and He shall hear My voice" (Ps. 55: 16, 17).

And yet, in the perfection of His way, He was at times brought very low in His circumstances, and thus tested in a way, and to an extent, that we shall never know. At times He had nowhere to lay His head, and on occasions lacks even a cup of cold water. But such testings only brought out the perfection of His Manhood, for still He can say, "Preserve Me, O God: for in Thee do I put My trust." And God answered His prayer, and used a fallen woman to quench His thirst, and some unknown person to provide a pillow for His head.

Following in the footsteps of the Lord, the Apostle Paul could say in his prison, "The Lord shall deliver me from every evil work and will preserve me unto His heavenly kingdom" (2 Timothy 4: 18). Have we such confidence in the love of the Father, and of Christ, that, in the presence of enemies, dangers and desertion, we can say, "Preserve me, O God, for in Thee do I put my trust"?

"O my soul thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to Thee" (v. 2).

The perfect life is a life of wholehearted subjection to the will of God. As the perfectly subject Man He could say to Jehovah, "Thou art My Lord." Coming into the world He said, "Lo, I come to do Thy will, O God" (Heb. 10: 9). Passing through this world He could say, "I do always those things that please Him" (John 8: 29). Going out of this world He said, "Father . . . not My will, but Thine be done" (Luke 22: 42).

Doing only the Father's will, all that He did was perfectly good. He "went about doing good." There was also Divine goodness toward man, perfectly expressed in the Son of God. But the goodness of which this Psalm speaks is the goodness of Christ as man towards men, and though perfect in its place, does not rise to the height of Divine goodness. So the Lord can say of this goodness, "My goodness extendeth not to Thee."

Only as we are subject to the Father's will shall we do good as we pass along our way. When converted, the first question asked by the Apostle Paul was, "What shall I do, Lord?" (Acts 22: 10). Hitherto he had done his own will; now he submits to the will of the Lord. The proud, overbearing Pharisee becomes the lowly man in subjection to the Lord.

"To the saints that are in the earth and to the excellent, thou hast said, in them is all my delight" (v. 3).

This perfect life is a lowly life that finds its delight with God's poor people. The perfection of Jesus in all His lowly grace is seen in the place He takes in association with the poor of the earth. "Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which He hath promised to them that love Him?" (James 2: 5).

Are believers lowly and of little account in this world? Then let them remember that the Lord delights to associate with such, for we read, "Though the LORD be high, yet hath He respect unto the lowly, but the proud He knoweth afar off" (Ps. 138: 6). To indulge the pride of the flesh and boast in birth, and worldly position, is to separate ourselves from the excellent of the earth and put ourselves "afar off" from God. The word to each one is, "Go along with the lowly" (Rom. 12: 16).

However feeble, however failing, however poor, they are the excellent of the earth, and in them God finds His delight. Are we lowly enough in our eyes, and have we so learnt our own nothingness that we can associate with God's poor people and find our delight where He finds His?

"Their sorrows shall be multiplied that hasten after another: their drink offerings of blood will I not offer, nor take up their names into my lips" (v. 4).

The life of the perfect Man is a life of separation from evil. The Lord refused every object that would come in between the soul and God. The devil bid high in the endeavour to turn the Lord from the separate path. He offered Him "all the kingdoms of the world" if He would but worship the devil. The Lord's reply was, "It is written, thou shalt worship the Lord thy God, and Him only shalt thou serve" (Luke 4: 5-8). A very little bit of this world is too often sufficient to ensnare our souls, and thus we turn aside to seek some passing satisfaction in the things of this world, only to find that we multiply to ourselves sorrows. The Lord refused the idols of this world. He would not take up their names into His lips. The word to us is, "Little children keep yourselves from idols" (1 John 5: 21).

"The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage" (vv. 5, 6).

The LORD is the portion of this life and of the inheritance that lies outside this world. Not only was the Lord entirely separate from the world, but the LORD was His portion in another world. Moreover, as He passed along His way to the eternal inheritance the LORD filled His cup in His daily path. The cup is the actual present enjoyment of the future heavenly portion. With the LORD as His heavenly portion, as well as the source of His present joy, He can say, "The lines are fallen unto me in pleasant places: yea, I have a goodly heritage." As to circumstances, He was indeed the man of sorrows and acquainted with grief. It is not, however, the circumstances of which the Psalm speaks, but of the inner life lived in the circumstances. The life was lived in the sweet enjoyment of the love and support of the Father, and such experiences turned the roughest paths into "pleasant places."

In the dullness of our way we little realise what the joy of a life must be that is lived in relationship with the Father and the constant enjoyment of all that the Father is. We shall know the fulness of the joy of this life in a day to come; but the Lord Jesus knew it without a cloud as He trod the path of life through this world.

"I will bless the LORD who hath given me counsel: my reins also instruct me in the night season" (v. 7).

This perfect life is a life in which the LORD is the Counsellor and Guide. It is written that, "It is not in man that walketh to direct his steps" (Jeremiah 10: 23). And again we read, "In all thy ways acknowledge Him, and He shall direct thy paths." It is not merely that we refer to the Lord in some great emergency, but that we habitually wait upon the Lord in the details of life, great and small. Acknowledging Him, we shall find that He guides us: then shall we be able to say, "I will bless the LORD, who hath given me counsel."

"I have set the LORD always before me: because He is at my right hand I shall not be moved" (v. 8).

The perfect life has only one object — the Lord Himself. Christ walked on earth with singleness of eye. He set Jehovah before Him as His only object. In such a life there is nothing of self, and no room for self-will.

Setting the LORD before Him, he found the LORD was ever at hand to support Him. Moreover, being at His right hand to support, nothing moved Him from the path of life.

Such is the path open to the believer. Alas! we have to own how little we know of its blessedness; and yet, if day by day, we set the Lord before us as our one object: to serve Him, to please Him, to do His will, shall we not find that He will be at our right hand to support us? And being supported, we shall not be moved, or turned aside, by any trying circumstances, opposition, slights or sufferings we may be called to meet.

"Therefore my heart is glad and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption" (vv. 9, 10).

This perfect life has its joy and gladness, though not like the joy of this world that depends upon outward circumstances. The Lord says, "My heart is glad," not necessarily, My circumstances are bright. The joy is in the heart; even as David can say, "Thou hast put gladness in my heart, more than in the time that their corn and their wine increased" (Ps. 4: 4). The world's joy is in prosperous circumstances, the corn and the wine. The Lord could say to His disciples, "These things have I spoken unto you, that my joy might remain in you" (John 15: 11).

The Lord's joy remains even in view of death; for His confidence is still in God, "Thou wilt not leave my soul in Sheol; neither wilt Thou suffer Thine Holy One to see corruption." Christ is indeed the "Holy One," but believers are "holy and beloved," and, as such, can know the blessedness of the life of Christ as man. They, too, can look on with confidence, knowing that God will not leave the soul in death nor the body in corruption.

"Thou wilt show me the path of life; in thy presence is fulness of joy; at thy right hand there are pleasures for evermore" (v. 11).

This life is a life lived in the light of the glory to which it leads. Every path has a destined end. "The path of life" leads into the presence of the LORD where there is fulness of joy and pleasures for evermore. In all the opposition the Lord Jesus had to meet — the contradiction of sinners, the insults and reproach from the religious world, the ignorance and forsaking of His own — He endured in the light of the glory before Him. As we read, '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." The word to us is, "Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds."

Alas! we often break down in the presence of contradiction and insult; we grow weary and faint under the pressure of a long, drawn-out trial, because we lose sight of the glory at the end of the road — the joy that is set before us. Instead of quietly enduring insults and shame, too often we return evil for evil, and railing for railing. We may attempt to justify our strong words and our hasty acts, but the one test is, would Jesus have acted as we did? Would Jesus have said what we said?

If then we would think and speak and act as the Lord Jesus did, when treading the path of life — if in any measure we would experience the blessedness of the lovely life marked out by Christ —  let us tread the path, "Looking unto Jesus" in the glory — the end of the path, let us "Consider" Jesus as He trod the path of life. Then it may be the transforming power of the loveliness of Christ will, even now, change us into His image "from glory to glory."

Moreover, let us remember that the grace that enabled the Lord to tread the path of life is available for us; for, from His place in the glory, He still serves us as our Great High Priest, to succour, sympathize and sustain us as we seek to follow in His steps in the path of life that He has marked out for us. Whatever we may have to meet, whatever we may be called upon to endure — opposition, insults or desertions — let us remember the word, "Be strong in the grace that is in Christ Jesus" (2 Tim. 2: 1).

Such is the loveliness of Christ as He trod the path of life, lived in all its beauty before God, and marked out for His people to follow. A life of dependence upon the Father's hand of power, confidence in the Father's heart of love, and subjection to the Father's will. A life of lowliness that finds its delight with God's poor people — the excellent of the earth. A life of separation from evil, finding in the Lord its future portion and its present cup of blessing. A life guided by the counsel of the Lord, and which has the Lord as its one Object, and has the Lord ever-present to support. A life of secret joy and gladness that ends at last in the presence of the Lord, where there is fulness of joy and pleasures for evermore.

The Lord is Himself gone before;

He has marked out the path that we tread,

It's as sure as the love we adore,

We have nothing to fear nor to dread.

For the path where our Saviour is gone

Has led up to His Father and God,

To the place where He's now on the throne,

And His strength shall be ours on the road.

And with Him shall our rest be on high,

When in holiness bright we sit down,

In the joy of His love ever nigh,

In the peace that His presence shall crown.

The man that well-nigh slipped

The man that well-nigh slipped.

Psalm 73.

Hamilton Smith.

Extracted from Scripture Truth magazine, Volume 15, 1923, pages 58.

The writer opens this beautiful Psalm with a simple but blessed statement concerning God, and closes with a happy conclusion concerning himself. "Truly God is good" is the statement of the first verse; "it is good for me to draw near to God" is the conclusion of the last verse. Accept the statement and we must agree with the conclusion.

The statement, however, is not a general declaration of the goodness of God toward His creatures — true as that would be — but it is the assertion that "God is good to Israel, even to such as are of a clean heart." The great object of the Psalm is to prove the absolute goodness of God to His people in spite of the trying circumstances they may have to pass through, the sorrows with which they may be faced, and the sufferings they may be called to endure.

This truth, however, must be learnt experimentally. Hence the Psalmist recounts the experiences by which he learned these two great truths. First, that in spite of prevailing evil God is good to His people, and hence, the second truth, that, in the midst of prevailing evil, God is the resource of His people.

The Psalmist opens the story of his experiences by telling us that as he passed along his way, through an evil world, there came a day when his feet were almost gone, and his steps had well nigh slipped (verse 2). It is written, "Narrow is the way that leadeth unto life" and this was as true for the godly Psalmist in his day, as for the Christian pilgrim in the present day. A narrow path needs but a single false step on either side to miss the way. It is not necessary to commit some grave fault, of which others can take account, in order to slip from the narrow path. The path of the Psalmist was not marred by any gross failure that would have disgraced him in the eyes of the world; no angry and impatient words had passed his lips that would have betrayed the state of his heart, and yet he had well nigh slipped. Had we not his own confession none would have known this from his conduct and speech.

However in spite of all appearances to the contrary, he confesses that he had well nigh lost confidence in God. His feet had almost slipped from the rock (verse 26, margin). Moreover he lets us know how it came to pass that his confidence in God was so severely shaken. The secret comes out. He was occupied with evil when out of touch with God. Hence he had a limited and perverted view of the evil. He saw the prosperity of the wicked and he saw the adversity of the godly, and in result he envied the portion of the wicked, he deprecated the portion of the godly, and he well nigh lost confidence in God.

In verses 4 to 12 he draws a solemn picture of the wicked. We must, however, remember this is a description of the wicked as seen by a saint when, for the moment, out of communion with God; so that, while all that he says is true, it is not the full truth. Still it is true that the wicked are characterized by "pride" and "violence," "corruption" and "oppression." Not only do they persecute the godly, but they are blasphemers who "set their mouth against the heavens." They say God takes no notice of the affairs of men, there is no knowledge in the most High, and yet withal they prosper and increase in riches.

This then is the picture presented by a soul out of communion. The wicked prospering, the godly suffering, and God indifferent. The government of God apparently clean gone from the earth.

In the following verses (13 and 14) he describes the solemn effect upon a godly soul of occupation with evil when out of communion with God. He is tempted to think it is all in vain to have a clean heart and innocent hands. What profit is there in restraining my thoughts, and refraining from wickedness, when after all the wicked prosper and I am plagued and chastened every morning?

There are two snares to which the saint is ever exposed and by which our feet can slip from the rock of heart confidence in God. One, by occupation with evil when out of touch with God, the other by indifference to evil under the plea of love. If like the Psalmist we are occupied with evil apart from God, we shall lose confidence in God. If we are indifferent to evil we shall become nauseous to God. Indifference to evil in the church is indifference to the glory of Christ. Indifference to evil in the world is indifference to the rights of God.

It was the first of these two snares in which the Psalmist was caught: the result being he was thoroughly cast down and depressed. He is tempted to think (for mark it is not what he says but his inmost thoughts that he is laying bare) that his godliness is all in vain, for apparently it only involves him in fresh sorrows morning by morning.

However, in this the darkest moment of his experiences, Divine affections assert themselves (verse 15), proving indeed that, though his steps had well nigh slipped, yet, Divine life was working in his soul. Hot and angry thoughts were rushing through his mind, but love to the people of God, the proof of faith in God, held his lips. He says, "If I will speak thus; behold, I should offend against the generation of thy children." But though he puts a seal upon his lips, yet a turmoil of painful thoughts disturbs his inward peace. He knows not how to reconcile the goodness of God to His people with the suffering state in which they are found, while at the same time the wicked prosper (verse 16).

But there is a limit to the conflict of his soul. It goes on "until" he returns to that secret place from which in spirit he had wandered — "Until," as he says, "I went into the sanctuary of God" (verse 17). The sanctuary speaks of the presence of God. Outside the sanctuary he looks at evil without God, inside he views everything, and everyone, with God. What a difference this makes! Outside all had been viewed in relation to time, inside all is viewed in relation to eternity. The wickedness of men, the goodness of God, the prosperity of the sinners, and the sorrows of the saints are no more viewed in connection with the passing moment, but in relation to the great end to which all is moving Man — ever short-sighted — can take but a short view: God, with His far-reaching vision, sees the end from the beginning. It is true the Psalmist still views the evil of men, but now he views it with God, and at once the momentary prosperity and passing triumphs of the wicked fade from his view, and he sees instead the fearful end to which they are hastening.

This, however, is not all, for in the sanctuary we learn many truths. Thus it is that he discerns a second great truth that, though God apparently takes little notice of the prosperity of the wicked, or even the afflictions of the godly, yet actually God and His government are working behind all (verses 18-20). Thus he is brought to confess, "Thou didst set them in slippery places: Thou castedst them down into destruction . . . Thou shalt despise their image." It looked, indeed, as if the Psalmist had been in the slippery places, for had not his steps well nigh slipped? and on the other hand the wicked appeared to be firmly established on a rock, for did they not prosper in the world and increase in riches? Actually the godly soul was on the rock though shaking; and the wicked were in slippery places, though prospering. Viewing the prosperity of the wicked apart from the sanctuary the godly man was cast down; viewing the wicked from the sanctuary he sees, that in the end, they will be cast down. Away from God the prosperity of the wicked appeared very real and lasting, in the sanctuary it was but an evil and passing dream.

The sanctuary has, moreover, still deeper lessons for the soul. He has seen the true character and end of the wicked; he has discovered the government of God at work beneath things seen; now he must look beneath his outward walk and ways and learn the secrets of his own heart (verses 21, 22). The exercises come nearer home. If the sanctuary exposes the character of the sinner, it will also discover the hidden springs of evil in the heart of a saint. All is laid bare in the light of the sanctuary. "When my heart was in a ferment," he says, "then I was brutish and ignorant, I was as a beast before Thee" (verses 21, 22 N. Tr.). The brute beast acts without the slightest reference to God, and the saint is brought to own that if he leaves God out of his thoughts he will not only sink beneath what is proper to a natural man, but he will fall to the level of a beast.

Having plumbed the evil of his own heart, God can at once teach him brighter and happier lessons. For the sanctuary is a retired and sacred spot where the deep things of God can be unfolded to the soul. As indeed was the happy experience of another soul, in a later day, when she found the sanctuary of God in the presence of Jesus and, sitting at His feet, heard His word. The Psalmist has been led into the depths, he shall now ascend into the heights. He has learnt something of his own heart, and thus he is prepared to learn the heart of God. Never are we more ready to learn the goodness of His heart than when we have discovered the badness of our own hearts. The discovery of what is in us opens the way for the revelation of what is in Him. Hence the Psalmist's thoughts are carried away from all that he had been before God to delight in all that God was for him. He can say, "I was as a beast before Thee, nevertheless I am continually with Thee." When hot and bitter thoughts were raging in his heart, even then he was the object of God's unwearied care. He says, as it were, "God was out of my thoughts, but I was never out of His thoughts" — "I am continually with Thee."

Furthermore he not only had a place in the heart of God, but he was held by the hand of God, for he can say, "Thou hast holden me by my right hand." I wandered, I behaved like a brute, I let go of His hand, but never did He let go of mine. I well nigh slipped, yea, verily, I should altogether have slipped, but He held me by my right hand. His heart of love set me as an object before Him, and His hand of power held me fast.

Learning thus with great delight all that God had been for him in the past, in the day when his feet had well nigh slipped he can look on with the utmost confidence to all that God will be for him in the future. He can say in every step of the pilgrim journey, "Thou shalt guide me with Thy counsel." No need for me to weary my heart in seeking to unravel all the perplexing questions of my pathway through this evil world, for God Himself will guide me; and at last, when the end of the journey is reached, when man's small day is done, and the day of glory dawns, "Thou wilt receive me" (verse 24)

Happy indeed for the saint who has so learned God in the secret of the sanctuary that he can say, His heart cares for me, His hand holds me, His wisdom guides me, and His glory will welcome me.

He who knows God thus has found in God the satisfying portion of his soul. Not only is he an object to God, but now God becomes the one Object to him. He can say, "Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee." But what about the prosperity of the wicked, their riches and their ease which once he had envied? "Oh," the Psalmist would say, "speak no more of those things, I have been into the sanctuary, I have learned the heart of God and there is none upon earth that I desire beside Him." As we sometimes sing: —

"I have seen the face of Jesus

Tell me not of aught beside."

But we may say, "You are evidently a poor weak thing in the midst of a world where all is against you." "I know it," the Psalmist seems to reply,"for I have learnt by bitter experience that my flesh and my heart faileth, for time was when my feet had well nigh slipped, but I have been into the sanctuary and I have found a resting-place for my poor trembling heart" —  "God is the rock of my heart and my portion for ever" (verse 26, margin). The heart that was once envious of the wicked has found its satisfying portion in the heart of God. The feet that were almost gone are firmly set upon the rock.

Truly God is good to His people (verse 1); and it is good to draw near to God (verse 28); and the one who draws near to God becomes a witness before men. " I have put my trust in the Lord God, that I may declare all thy works."

Modernism

Modernism.

Hamilton Smith.

Extracted from Scripture Truth magazine, Volume 13, 1921, pages 278.

All true Christians have been shocked by the recent rationalistic utterances of different public men holding high official positions in the religious world.

Alas! there is nothing new in attacks upon the Word of God and the Person of Christ. Such were made in the early days of Christianity and have continued, in different forms, throughout the era. During the past century many such attacks were made in a subtle, veiled, and more or less refined form, as in the case of the famous (or infamous) "Essays and Reviews." To-day, however, what is somewhat new is the open boldness, and coarse effrontery, with which so-called ministers of religion have become leaders in propagating the obscenities of spiritualism, in rearing the red flag of revolution, in the introduction of every form of worldliness, and above all in assailing revelation, and attacking the Person and work of Christ.

In order that the Christian should be preserved from underrating this great evil on the one hand, or from being overcome by it on the other, it is of the first importance to view it in the very full light afforded by Scripture.

In the light of Scripture the appearance of evil teachers, amongst the professing people of God, cannot occasion any surprise. It is foretold in numerous Scriptures in the New Testament which plainly warn us that, in the last days of the Christian era, difficult times would come in which men would arise having "a form of godliness" but denying "the power thereof" (2 Tim. 3. 1-5); and that there will be false teachers "who privily shall bring in damnable heresies even denying the Lord that bought them" (2 Peter 2: 1).

Moreover we must not look for any improvement, for we are expressly warned by Scripture that "evil men and seducers shall wax worse and worse, deceiving, and being deceived" (2 Timothy 3: 13).

Again, we must be prepared for these evil doctrines becoming increasingly popular with the great mass of lifeless professors, for we read, "The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers having itching ears; and they shall turn away their ears from the truth and shall be turned unto fables " (2 Timothy 4: 3).

On the other hand, the light of Scripture will prevent us from overrating the evil effects of false teachers. They will never be able to pluck one of Christ's sheep out of His hand. For has not the Lord said of His sheep, "They shall never perish, neither shall any man pluck them out of My hand."

Scripture also exposes the true character of these false teachers and makes abundantly clear their utter incompetence to understand, or expound things which can only be known by the Holy Spirit. A man may have had the best university and theological training, he may possess the very highest intellectual abilities, he may be a Doctor of Divinity, a theological professor, and fill the highest position in the ecclesiastical world, but all these things, so highly esteemed by men, will not in themselves give him any capacity to comprehend, or competency to expound, the truths of God. Before giving heed to one who professes to instruct us in Divine things, Scripture warrants us in requiring some evidence that such an one has discovered himself to be a sinner in the sight of God, and, through faith in a living and personal Saviour, has received the forgiveness of sins and the gift of the Holy Ghost. If he knows nothing of "repentance toward God, and faith toward our Lord Jesus Christ," he is simply a natural man not having the Spirit.

Is there anything, we may well ask, in the utterances of these modernist teachers that would give any real hope that they are truly converted men? In a day of ruin and confusion we gladly fall back upon the Scripture that tells us, "The Lord knoweth them that are His." On the other hand we are also told, "By their fruits ye shall know them," so that we have no right to reckon amongst the children of God those whose utterances deny the vital truths of Christianity.

Here then, we fear, is the simple explanation of these foolish and evil statements in regard to the Bible and the Christ of God. They are the statements of men who we can only regard as unregenerate — natural men, not having the Spirit. And without the Spirit, Scripture definitely states there is no capacity to understand the things of God, "For what man knoweth the things of a man save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God" (1 Cor. 2: 11). And not only is he unable to enter into Divine things, but they are actually foolishness to him, as we read, "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" (1 Cor. 2: 14). Thus, for example, in the eyes of Canon Barnes and others, the story of Creation as unfolded in the book of Genesis is just a foolish myth, the product of an unenlightened age. So, too, Dean Inge, a man of great natural ability, is, in things Divine, so utterly dense that he tells us he cannot see that the story of Jonah has anything more to do with the "Christian religion"* than the story of Jack and the Bean Stalk.

{*We might of course inquire, What does the learned Dean mean by "the Christian Religion?" Does he mean Christianity according to the Revelation of God or Christianity according to the conception of man? We can only suppose the latter, seeing that the Dean appears to set such little store by the Revelation of God. In this case we should be inclined to agree with the Dean that the story of Jonah, as indeed much else that is in the Bible, has little or nothing to do with it. So much the worse for modern Christian religion. No one, however, who believes in an infallible revelation from God, and in the absolute authority of the Lord Jesus, will fail to recognize that the Lord Himself has for ever linked the story of Jonah with the most vital truths of the Christianity of the Bible (Matt. 12: 39, 40).}

Truly the natural eye can be trained to see marvellous things in the realm of nature, the ear can enjoy entrancing sounds, and the heart of man be moved by the deepest human emotions, but even so, there is a whole world of blessing and glory which lies entirely outside the range of the finest natural intellect. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him." But, to the people of God these things have been revealed by the Spirit of God. This, however, is a closed world to the natural man, for unless born of the Spirit, no man can even see the things that belong to the Kingdom of God, much less enter that fair kingdom (Matt. 18: 3 and John 3: 3).

For the men, who in the presence of the light of the Gospel are content to remain in an unregenerate state, the Christian can only have pity; for their profane and infidel utterances nothing but unmingled contempt.

There is, however, another phase of this modernist movement which is characteristic of the last days. The natural man has never been truly subject to a revelation from God; at the same time, for many generations, professing Christians have been outwardly controlled by a more or less orthodox traditional religion. To-day, however, we are witnessing a great change. Men are casting aside the trammels of tradition. We are thus faced with a great mass of people who, while retaining a profession of Christianity, are no longer governed by the revelation of God, or the tradition of man. The result being that the natural heart of fallen man is expressing its enmity and opposition to God and to Christ without any restraint. This means in fact that Christendom is heading for apostasy.

The dull-grey condition of orthodox tradition is passing, and men are declaring themselves as either black or white, a sure sign that we are nearing the end.

This, however, implies that there is also a distinct movement among the people of God, evidences of which are increasing on every side. It is written, "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him" (Isa. 59: 19). Are there not signs of a movement of the Spirit whereby the people of God are purging themselves from the vessels to dishonour; definitely asserting that "All Scripture is given by inspiration of God;" contending "for the faith which was once delivered to the saints;" announcing the Gospel in season and out of season; and looking for the coming of the Lord.

The Lord is separating the precious from the vile, thus forming two distinct companies: one the lifeless profession, indifferent to Christ and tolerant of every evil, passing on to apostasy, to be spued out of Christ's mouth as utterly nauseous to Him; the other a company of blood-bought people, that keep His Word and will not deny His Name, passing on to that long-looked-for moment when at the shout of the Lord they will be caught up "together" to be for ever with the Lord.

If these things are so, it behoves every true believer to declare plainly to which company he belongs. When Christ is assailed and the Word of God attacked, no true-hearted Christian can remain neutral. The word is very plain — "Come out from among them, and be ye separate, saith the Lord," and again, "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? (2 Cor. 6. 14-18).

The New Command

The New Command.

Hamilton Smith.

"A new commandment I give unto you, that ye love one another;

as I have loved you, that ye also love one another." — John 13: 34.

His hour has come; at last the Father's home,

Beyond dark death, as sunlight on the hill,

Shines o'er the valley of the Father's will.

The day has dawned, when He must leave His own

To tread a path that He must take alone;

And drawing nearer to that day of days,

Upon His soul a load of sorrow weighs:

Upon His heart of love divine, well known,

One rests his wearied head, with great delight;

One takes the sop, and passes into night:

And thus set free, the Master's voice is heard —

"If all men are to learn that ye are Mine,

Then take to heart My last — My parting word —

And let your love to one another shine."

The Old Prophet of Bethel

The Old Prophet of Bethel.

1 Kings 13: 1-32: 2 Kings 23: 17, 18.

Hamilton Smith.

The events recorded in the Thirteenth chapter of the First Book of Kings transpired in a day when the nation of Israel was falling into apostacy. For this reason they have special significance, and warning, for believers whose lot, as in the present day, is cast in the midst of a corrupt Christendom fast moving on to the great apostacy.

The story unfolded is mainly concerned with three persons — King Jeroboam, "a man of God out of Judah," and "an old prophet in Bethel."

Jeroboam had received a definite word from God through the prophet Ahijah, that he should reign over the ten tribes of Israel; and, he was told, that if he would hearken unto God's commands, walk in God's ways, and keep the statutes and commandments of the LORD, God would be with him and establish his house. Alas! when Jeroboam came to the throne, instead of depending upon God and His word he sought to establish his kingdom by his own devices. Having no faith in God he fell back on natural reason, and human schemes to keep the professing people of God together. So acting, he sealed the doom of his kingdom by setting up two golden calves, and saving to the people, "Behold thy gods, O Israel, which brought thee out of the land of Egypt" (1 Kings 12: 28). One calf he set in Bethel and the other in Dan. The solemn result was the people became worshippers of these false gods, "sacrificing unto the calves;" and were thus led into apostacy. Bethel, where Jacob had set up a pillar as a witness to God's unconditional promise of blessing to the seed of Jacob, and God's unchanging faithfulness to His own word, becomes the witness to man's sin and apostacy. Through their leaders the enemy had succeeded in undermining the people's confidence in God and thus separating them from Him.

God, however, raised up a witness against this fearful evil. He sent a man of God out of Judah to Bethel to condemn the wickedness of Jeroboam. "By the word of the LORD," this man was enlightened as to the evil in Bethel. He learnt that this evil was so abhorrent to God that the day was soon coming when God would deal with it in judgment (v. 1, 2). He was directed by sign and word to witness against the evil (v. 3). He was specially warned against weakening his testimony by associating with the evil. He was to deliver his message, give his sign, and then depart. On no account was he to eat bread, or drink water, at Bethel, nor was he to turn again by the same way that he came. He was to have no fellowship with the false position of those who, while professing to be the people of God, were walking in disobedience to the word of the LORD (v. 9, 10).

With great faithfulness the man of God delivers his message and gives the sign, which comes to pass. The enraged king charges his servants to lay hold of the man of God, who is silent in the presence of threats and acts in interceding grace when God smites the man by whom he is threatened. Finally he is proof against the king's offer of rewards, and, in obedience to the word of the LORD, firmly refuses to eat or drink at Bethel.

In all these ways the man of God faithfully discharges his mission, and yet withal in a spirit of grace, while firmly refusing to be drawn into association with evil.

Passing on to the latter part of this instructive story, we find that faithfulness to the word of the LORD is put to a further and yet severer test. This portion of the story is introduced with the significant words: — "Now there dwelt an old prophet in Bethel" (v. 11). In the very place of the evil that the man of God was sent to denounce, and with which the LORD said he was not to have any association by eating or drinking — in this place, a brother prophet had found his dwelling. He was truly a prophet, and was aware of the evil, but, dwelling in a wrong association he not only was unable to witness against it, but actually put his sanction upon it. It is through this "brother" and "prophet" that the obedience of the man of God is put to the test. It is a severe test, for not only could this old man plead that he was a brother and a prophet, but he could plead the experience of age. Moreover, he shows much gracious hospitality to a weary and hungry brother. "Come home," he says, "with me, and eat bread." Above all he claims that an angel had given him "the word of the LORD" to bring the man of God back to his house.

To refuse such an appeal would appear to be putting a slight upon a brother prophet. It would also have the appearance of disrespect for old age, it would look like indifference to brotherly kindness that was so ready to show hospitality. Above all it would have the appearance of ignoring the direct word of the LORD by an angel. Yet the story clearly shows that behind all these specious reasons that nature might plead, there was the effort of the enemy to undermine the word of the Lord by involving the man of God in a wrong association.

How does the man of God act in the presence of this strong and subtle temptation? Alas! apparently on the plea of respect for old age, response to brotherly kindness, fellowship with a fellow-servant, and professed obedience to the word of the LORD, though this communication of the old prophet plainly invalidated and contradicted his first instructions from God, he allowed himself to be drawn into a wrong association by disobedience to them. An old prophet may alas! become a deceiver and seduce one from loyalty and obedience.

It is easy to see how serious was this disobedience to the word of God.

First, in turning back to eat and drink with the old prophet at Bethel, the man of God put his sanction on an association which God's word condemned.

Secondly, he put his sanction upon the unfaithfulness of the old prophet in living in such an association.

Thirdly, he nullified his own testimony by sanctioning the very evil against which he was sent to witness.

What, we may ask, should have kept the man of God from falling into this snare? His own word gives the answer, for he confesses, "So was it charged me by the word of the LORD, saying, eat no bread, nor drink water, nor turn again by the same way that thou camest." Evidently, then, his safe-guard against every effort to draw him into a false association was unswerving obedience to the word of God. In reference to this scene one has truly said, "Whenever God has made His will known to us, we are not to allow any after influence whatever to call it in question, even although the latter may take the form of the word of God . . . In every case our part is to obey what He has said."

If the word of God charged him not to eat and drink at Bethel, in spite of the fact that a brother prophet was dwelling there, was the man of God to turn back and eat and drink because a brother prophet was at Bethel? If his eye had been single would he not have discerned why the word of God so strictly forbad him to associate with the old prophet? How was it that, when God was denouncing evil at Bethel, He has to send a prophet from Judah, seeing there was already a prophet at Bethel? Does not this action tell us that the old prophet at Bethel was not himself separate from evil, and therefore not a vessel fit and meet for the Master's use?

Being in a false position the old prophet was ready to go to great lengths to get the man of God to sanction his unfaithfulness by associating with it. Alas! the man of God fell into the snare and destroyed his own testimony by associating with one who, while admitting the evil, yet bore with it.

Thus, as it has been truly said, of this man of God, "He is proof against temptation when presented in the form of evil, and he falls when tempted by apparent good. The voice of a brother, his standing and reputation, are honoured above the word of God. He disobeys God and accredits a lie in his brother . . . He triumphed over the opposition of the world without, and is seduced into unfaithfulness by a brother within." By abstaining from eating and drinking with the king he took God's part against the evil: by returning to eat and drink with the old prophet he took his part in associating with it.

The last part of the story (verses 20 to 32) clearly shows that God is not indifferent to the unfaithfulness of the old prophet nor the failure of the man of God. In the governmental ways of God both come under His chastening.

The old prophet is justly punished inasmuch as God compels him to expose his own duplicity by pronouncing judgment upon the man of God. As to the man of God, he has to learn that, if he regards the word of his brother more than the word of God, the very one by whom he has been drawn into disobedience will be the instrument in God's hand for exposing his sin.

The severity of the judgment that overtakes the man of God clearly shows how deeply God resented his disobedience.

The LORD had given this man of God great light as to the evil of Bethel and His abhorrence of it, and the judgment that was coming upon it. Great honour had been put upon him in being used as a witness against the evil. God had plainly warned him against being entangled in a false association. In spite of light, and privilege, and warning he allowed himself to be drawn into a false association with the result that in spite of all former faithfulness, and boldness. his career as a witness for God is closed on earth. It is no small matter to disregard the word of God and sin against the light.

Nevertheless we are permitted to see that if God, in His holiness, has to chasten His people for their failure and unfaithfulness, yet He is not unrighteous to forget any work or labour of love that has been shown toward His Name. So it comes to pass that three hundred and fifty years after these events. when Josiah carries out the word of the Lord. by the man of God, and burns the bones of the false prophets, he spares the sepulchre of the man of God who came from Judah and the old prophet of Bethel. Through their unfaithfulness, the people of God may come under His chastening: but, through the faithfulness of God they will not share in the judgment that overtakes the world (2 Kings 23: 15-18).

In seeking to apply the lessons of this striking story, we do well to remember three great facts:-

First, in the day in which we live there has been, by the grace of God, a recovery of the great truths concerning Christ and the Church as revealed in the word of God.

Secondly, in the light of the recovery of the truth many have had their eyes opened to see how far Christendom has departed from the truth. Like the man out of Judah, we see that, as it was in Israel, so in Christendom, the corrupt condition of the professing mass is leading to apostacy and judgment.

Thirdly, with our eyes opened to see the departure from the truth, we have also been enlightened as to God's mind for the individual believer in relation to the corruption of Christendom. We have learned that the knowledge of the truth on the one hand, and the corruption of Christendom on the other, demands entire separation from that which is a denial of the truth and is coming under the judgment of God.

Christendom has organized itself into a number of systems and denominations which form a religion established on earth, having a human order of priests between the people and God — a religion suited to man in the flesh. Such a religion was Judaism, and such Christendom has become. God calls this system "the Camp," and from such, true believers are exhorted "To go forth ... unto Him without the camp, bearing His reproach" (Heb. 12: 13),

Moreover, we read, "Let everyone that nameth the name of the Lord withdraw from iniquity," and, again, we are to "purge" ourselves from vessels to dishonour, and "flee also youthful lusts" (2 Tim. 2: 19-22).

Thus the word of God makes it very clear that in a day of ruin the separation to which we are called is both ecclesiastical and personal. Alas! there may be one without the other. We may be truly separate from the ecclesiastical evil and yet fail in personal holiness. Or there may be personal separation, as in the church at Sardis where there were a few names which had not defiled their garments, but no separation from a lifeless and condemned ecclesiastical system. True separation to Christ combines both. And, as in the days of the man of God from Judah, so in ours, the power of our testimony will be in proportion to the reality of our separation.

This being so, those who have gone without the Camp unto Christ will find, as with the man of God from Judah, all the efforts of the enemy will be directed to marring their testimony by once again drawing them into associations condemned by the word of God. To gain his ends the devil employs today the same devices by which he sought to encompass the downfall of the man of God. First, he will seek to entangle us in false associations by some worldly advantage that the association may offer, even as he sought to entice the man of God into disobedience to the word of God by the King's rewards. Secondly, having failed to turn us aside by this device he will endeavour to do so by the much more subtle device of a fellow Christian in a false position.

Many, like the man of God of old, may firmly reject the first device only to fall by the second. We may see that the association is condemned by the word of God, and one, if there were no Christians in it, that we should have nothing to do with. This being so we may well ask ourselves, Are we right in going back into a false association under the plea that Christians are there? If God calls us out of the Camp, in spite of some remaining in the Camp, can it be right to return to the Camp because they are there?

Nevertheless the appeal to go back often comes with great force and under many specious pleas. Brotherly love, old friendships, the desire to help the Lord's people and strengthen the things that remain, may all be used as reasons for going back into associations condemned by the word of God. Moreover, we have the flesh in us, and at times the call to go back may flatter the vanity and self-importance of the natural heart. Nor can we shut our eyes to the fact that the brother. who seeks to draw us back, also has the flesh in him, and, as with the old prophet of Bethel, may seek to draw us into a wrong association with the low motive of seeking to justify himself in that false position.

The fact that we have left associations condemned by the word of God, is in itself a testimony against them. To go back is to annul our testimony and, in principle, build again the things we have destroyed.

Moreover, we may well ask, Does the brother by going back into a false association really help the Christians in the false position? Or, will he by so doing deliver such from a false association? It is evident that the man of God by eating and drinking at Bethel in disobedience to the word of God, neither helped the old prophet nor delivered him from his false position

Furthermore, by going back into wrong associations are we not in danger of not only destroying our testimony against the evil, but also, like the man of God from Judah, ending our career as a witness for the truth?

It is only as we walk in unswerving obedience to the word of God, that we shall escape the devices of the enemy to draw us back into the wrong position. Let us then seek that the word may have its absolute authority over our souls, and be content to take the outside path with all its obscurity, content if the Lord can say of us, "Thou hast a little strength, and hast kept My word and hast not denied My Name" (Rev. 3: 8). H. S.

"One Thing"

"One Thing"

Hamilton Smith.

"One thing thou lackest" (Mark 10: 21)

"One thing is needful" (Luke 10: 42)

"One thing I do" (Phil. 3: 13)

The Scriptures in which these three statements occur, bring before us very different characters. In the first passage we learn that "one thing" was lacking in the rich young ruler. In the second, we learn in the story of Martha and Mary that the "one thing" lacking is the "one thing" needful. In the third Scripture, we find that the "one thing" needful, is the "one thing" that marked the Apostle Paul.

Seeing that our Lord lays such stress upon this "one thing," it surely behoves us to search our hearts, in the light of these Scriptures, with the earnest desire to be marked by this "one thing."

1 "One Thing Thou Lackest" (Mark 10: 17-22)

In the story of the rich young ruler two truths come prominently before us. First we learn that in many ways our lives may be excellent, and yet lack "one thing." Secondly, we discover that this "one thing" is single-hearted devotedness to Christ.

Of all the different characters that came in contact with our Lord, in His earthly course, none, perhaps, presents a more sorrowful end than that of this rich young ruler. There was so much at the commencement of his story that gave promise to a bright future as a disciple of Christ; yet, in the end, we read he "went away grieved." As far as we have any record, in Scripture, he is never again found in the company of Christ and His own. Therefore, even if at heart a believer, he missed the blessing of the company of Christ in the midst of His people, and failed as a witness for Christ in the world.

This young man was marked by many creature excellencies and much moral beauty. He was an earnest young man, for we read, he came "running" to the Lord. He was reverential for he "kneeled" in His presence. He had a desire after spiritual blessings, such as eternal life. His outward life was blameless, for he had observed the outward law from his youth. All these qualities, in their place, are beautiful and attractive, and the Lord was not unmindful of these creature excellencies, for we read, "Jesus, beholding him loved him." Yet, with all these excellencies, the Lord discerns there was "one thing" lacking.

To make manifest the one thing lacking in his life the Lord applies three tests. As with the young man, so with ourselves, we may be living outwardly decent and blameless lives, and yet, our witness for Christ be marred by the lack of "one thing." It will be well therefore to prove ourselves by the three tests that the Lord sets before the ruler.

First, he was tested by his earthly possessions;

Secondly, he was tested by the cross;

Thirdly, he was tested by a Person — the rejected Christ.

There was something he was asked to give up; something to take up; and Someone to follow.

The first test is earthly possessions. Taking them in the widest sense as all those things which would be an advantage to us as living in the world, we may ask, "Have we weighed up all these things in the light of Christ, and counted them but loss for Christ?" Have we reckoned up the advantages that birth may confer; the ease and worldly pleasures that riches can secure; the position, the honour, and dignities that intellect, or genius, or accomplishments, may command? Then, without minimizing these things, have we looked full in the face of Jesus — the One that is altogether lovely — and, seeing that He is incomparably greater than all these things, have we, in the power of affection for Christ, deliberately made the choice that Christ shall be our great Object, and not these things?

The second test is the cross. The Lord says to the young man, "take up the cross." Are we prepared to accept the place in relation to the world in which the cross has set us before God? The Apostle could say, "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" (Gal. 6: 14). The cross stands between us and our sins, the old man, and judgment: but have we also seen that it stands between us and the world? If we take up the cross, not only is the world condemned for us, but we shall be utterly refused by the world.

The third test is a rejected Christ; for the Lord says to the young man, "follow Me." Are we prepared to identify ourselves with One who is hated and rejected by the world; One who was born in a stable and cradled in a manger; who, in His passage through this world, had not where to lay His head; who died an ignominious death upon a cross of shame, and was buried in a borrowed grave; One, who in resurrection was still found in company with a few poor fisher folk; One, who was, and still is, in the outside place of reproach? Are we prepared to go forth unto Him without the camp bearing His reproach?

Thus the tests in that day, as well as this, are, Can we give up earthly advantages, take a place outside the world, and follow Christ, the One who is in reproach? These tests come to us as they came to the young man, and the question for each one is, What answer shall we give?

We can answer these tests in one of two ways. First, like the young man of whom we read he "went away grieved," we may turn back to the things of earth. He did not turn away in anger or hatred of Christ. He had no fault to find with Christ; but the world was too strong for him. Like Demas, of a later day, he loved this present world. Secondly, we may give an answer like Peter and the disciples, of whom we learn they left all and followed Christ (v. 28).

The one thing the young man lacked was single-hearted devotedness to Christ. So he "went away." The disciples with all their ignorance, their weakness and their many failures, were drawn to Christ in affection and so left all to follow Him.

How often, since that day, has the history of this young man been repeated. Is there anything sadder than to look back and remember how many young men made a good start, and seemed to promise well, but where are they today? In spite of excellencies such as earnestness, sincerity, and zeal, they turned back, if not to the gross world, to the corrupt religious world; and the reason is plain, they lacked the "one thing" — that single-hearted devotedness to Christ, that sets Christ before the soul as the first end supreme Object of the life. It may tee they put themselves before Christ, or the need of souls before Christ, or the good of saints before Christ, or service before Christ, with the result that, in the end, they turned back to the things of earth. There is not sufficient power in the love of souls, the love of saints, or the desire to serve, to keep our feet in the narrow path. Only Christ, Himself, can hold us in the outside place of reproach, following hard after Him.

2 "One Thing is Needful" (Luke 10: 38-42)

Passing to the touching scene at Bethany, we find two devoted women, of whom one lacked the "one thing" needful, while the other chose "that good part."

Martha, like the rich young man of Mark 10, was characterized by much that was excellent. The house at Bethany, apparently, belonged to her, and she willingly opened her home to receive the Lord of glory. Then, not only was she hospitable, but she was a busy servant in the service of the Lord. There are "many things" to be done for the Lord in this world, and Martha was occupied with these "many things." Nevertheless, with all these excellencies she had overlooked "one thing" and she has to learn that the "one thing" she had overlooked, is the "one thing needful." In result, she was cumbered with service, irritated with her sister, and complaining before the Lord. How truly Martha represents that large class of Christians who, unconsciously to themselves, make their particular service their great object rather than the Lord Himself. Such would engage all others as helpers in their special service, and are irritated if left "to serve alone." Lacking the "one thing," they are careful and troubled about "many things."

How right and happy to put our homes and means at the disposal of the Lord, and to be occupied in His blessed service; and yet this scene warns us that it is possible for these activities to be first in our thoughts and affections, rather than the Lord Himself. If this is so, we lack the "one thing" needful — the single-hearted devotedness that puts Christ before all service.

Of Mary we read, she chose the "good part," and that "good part" was part with Christ. For her Christ was the supreme Object before all else, whether possessions, or service, or her sister. Having Christ as her one Object she escaped the restlessness, the care and trouble that marked her zealous sister. While Martha was "cumbered about much serving," Mary was calmly sitting at the feet of Jesus. When Martha came to the Lord with her complaining word, Mary "sat at Jesus' feet, and heard His word."

We are not left to form our spiritual judgment as to the differences between these two sisters, for we are plainly told that the Lord reproved Martha and commended Mary.

In making the Lord her Object, Mary had chosen the "good part" which will not be taken from her. Very soon we shall leave all earthly possessions; in yet a little, service and toil will be past, but for ever and ever Christ will be the Portion and Object of our souls. Mary chose the eternal portion in time; she made Him her one great Object, and chose above all else to sit in His company. Other things may be taken away, but this will not be taken away. For as she chose to be with Him in time, so will she be with Him for all eternity.

Does then, this better choice — this "one thing needful" — mean that Mary neglected service for the Lord? Scripture not only rebukes such a thought, but clearly shows that she not only served the Lord, but her service was stamped with the Lord's approval in a way that is unique above all other service before or since. Here the Lord says, "Mary hath chosen that good part." In the fine scene of Matthew 26, the Lord says, "she hath wrought a good work upon Me." The one who chose the "good part," in due season does the "good work."

So high is the Lord's approval of this good work, that He says, "Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her" (Matt. 26: 10-13).

Let us then remember that the "good part" must precede the "good work." Only as Christ is our one Object will service, and all else, fall into its rightful place.

3 "One Thing I do" (Philippians 3: 13)

Turning now to the third chapter of the Epistle to the Philippians we find in the Apostle one who, above all others, answered to the three tests that the Lord set before the rich young ruler. He gave up earthly possessions, he took up the cross, and he followed Christ.

First, what were the possessions that he gave up? Like the young ruler, Paul was marked by creature excellencies and worldly advantages in no small degree. He was well born, he was freeman of no mean city, he was highly educated, he was intensely zealous in his religion, and as touching the law he was blameless.

All these circumstances and qualities combined to give him a great place in this world. But there came a day when, like the rich young man, he came in touch with Christ. Then came the test. Could he give up all that was an advantage to him as a man in this world — all those things which made something of Paul — in order that he might make everything of Christ? Let us remember that neither the rich young ruler, nor the "young man . . . whose name was Saul," was asked to give up the things of shame. All realize that we cannot follow Christ and go on with the hidden things of shame. Such things we are glad enough to leave behind. The test was, and is, can worldly advantages, human zeal, and blameless character, natural birth, religious reputation, be left behind as an object so that henceforth, instead of self, Christ may become the one Object of the life?

Instead of turning away grieved from Christ and going back to his great possessions, like the rich ruler, Paul forgot "those things which are behind" and reached forth unto Christ. He saw the glory of Christ, and he saw Christ in the glory. The rich ruler came in contact with Christ, but apparently, in spite of all His wonderful miracles he only saw in Christ a good Man; he did not see the glory of Christ. This made the great difference between these two young men. Paul saw the glory of Christ with the immediate result that all the glory of this world — all those things which were gain to him as a man in the flesh — were counted loss for Christ. He did not belittle these natural advantages: on the contrary, he reckoned them up, and having done so he counted them loss when compared with the glory of Christ. His natural excellencies were eclipsed by the "excellency of the knowledge of Christ Jesus" his Lord.

Secondly, there was not only what he gave up, but what he took up. In all truth he took up the cross. His one desire, as he passed through this world, was to be "made conformable unto His death" — the death of Christ. If Christ had died to the world, then Paul would have done with the world. For Paul the cross not only ended himself as a man in the flesh, but it for ever closed to him this present evil world.

Thirdly, having given up all his natural advantages as the object of his life; having taken up the cross which closed the world, he followed Christ as the one Object of his life. He turned his back on all earthly religion; he went outside the camp unto Christ, bearing His reproach. Henceforth Christ was his one Object, for he can say:

"For me to live is Christ" (Phil. 1: 21);

"That I may win Christ" (Phil. 3: 8);

"Be found in Him" (Phil. 3: 9); and

"That I may know Him" (Phil. 3: 10).

Here, then, was a man who could say in all truth, the one thing that the ruler lacked, the "one thing" that Martha had to learn is needful, is the "ONE THING I DO." Henceforth his life was a life of single-hearted devotedness to Christ. For him Christ was the one supreme Object — not sinners, not saints, not service — but Christ. No one was ever more zealous in preaching the gospel of the grace of God to sinners, no one ever cared for all the Churches like the Apostle, no one was more untiring in service; but above all, and before all, Christ was his one Object. He did not lack the "one thing" like the ruler: he was not distracted by "many things" like Martha. He had before him one thing — to follow Christ. Thus it was he forgot "those things which are behind" and reached forth unto "those things which are before."

Moreover he lets us know what these things are. He shows us very clearly that they all centre in Christ.

First, Christ in the glory (Phil. 2: 9, 10)

Secondly, the calling on high of God in Christ Jesus (Phil. 3: 14).

Thirdly, the coming of the Saviour, the Lord Jesus Christ (Phil. 3: 20).

Fourthly, being "fashioned like unto His glorious body" (Phil. 3: 21).

How good then to make Christ our one Object. If we make service our object we shall end in seeking to exalt ourselves. If we make sinners our object we shall in all probability be drawn back into the world. If we make saints our object, they will break our hearts. But if Christ is our first and supreme Object we shall, like the Apostle, fight a good fight, finish the course, and keep the Faith, for Christ alone can hold our feet in the narrow path, guide us through every difficulty, and sustain us in the presence of every opposition. May we then in our little measure, be able to say with the Apostle, "One thing I do . . . I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3: 13, 14).

Morn, noon, and night,

Thro' days o'ercast and bright,

My purpose still is one;

I have one end in view,

Only one thing I do,

Until my Object's won.

Open Brethren,

Open Brethren,

Their Origin, Principles, and Practice.

Hamilton Smith, 1930.

Introduction

1. The Origin of the Open Brethren

2. Open Reception

3. Independency of Meetings

4 Concluding Remarks

APPENDIX A. The Doctrinal Errors of B. W. Newton

APPENDIX B. The Facts as to the Acknowledgement of Error by Mr. B. W. Newton in 1847-48

APPENDIX C. Interview between Mr. Darby and Mr. Muller

APPENDIX D. Reception from Open Brethren

Introduction.

The writer of the following paper has no quarrel with those known as Open Brethren. Their Gospel zeal and Missionary labours are well known and matters for thankfulness. That they meet on principles that the writer believes to be unscriptural is a matter that he regrets and if anything put forward in the following paper leads some to a clearer apprehension of scriptural principles it will be to him a cause of thankfulness. At the same time he deprecates anything that might have the appearance of an attack upon a company of the people of God. If then by chance this paper falls into the hands of any Open Brethren let such be assured that the fact that the writer sharply differs from them as to Scriptural principles of gathering would not, in itself, have called forth the following paper.

One reason alone has led to this paper, namely, a few individuals have arisen amongst so-called Exclusive Brethren, who advocate and seek to put into practice independent principles akin to those of the Open Brethren.

Such have arisen from time to time in days past. but, feeling it was inconsistent to continue with those whose principles they could no longer accept, they quietly withdrew and ceased to trouble their brethren.

To-day new methods have been adopted. Those who advocate these independent principles seek, at all cost, to maintain their links with the so-called Exclusive Brethren. while seeking, by their principles and practices to break down the barriers and establish intercommunion with any Open, or other, meeting, which in their individual judgment is free from evil. and thus bring together the Lord's people on, what they judge to be scriptural ground.

Very naturally this movement, on the part of a few individuals, has aroused protest from those who refuse the Open and independent principles as contrary to Scripture. In spite of protest, and notwithstanding individual and collective appeals, these individuals have persisted in their course without consideration for the consciences of their brethren, and in spite of the fact that, wherever this movement has manifested itself, confusion has followed, brethren have been distressed, and disintegration has taken place.

In the course of the resulting exercises enquiries have been raised, by many of our younger brethren, as to wherein the principles and practices of the Open Brethren differ from those of the so-called Exclusive brethren. The following paper is an attempt to answer these enquiries.

The questions we would seek to answer are, First, What was the origin of the Open Brethren system? Second, What are the principles and practices of the Open Brethren, and wherein do they differ from the principles which the so-called Exclusive brethren believe to be scriptural?

At the outset of our enquiry let it be understood that it is no question of Exclusive versus Open Brethren. It would be a very poor thing to seek to belittle Open Brethren in the endeavour to exalt Exclusive Brethren. This would be party work of the worst kind. In a day when all have so lamentably failed it ill becomes any to seek to belittle others or make much of themselves. Moreover it is not a question of enquiring who has failed in carrying out the principles of God. In the application of Divine principles all have failed. Nor is it a question of seeking to discern where there are devoted or gifted men. Such can be found in every orthodox sect of Christendom.

It is solely a question of the truth of God, and what are God's principles for the guidance of His people in these days of ruin? Are the principles of the Open Brethren according to Scripture or not?

In facing these questions we desire to banish from our minds all extraneous details, and keep to the main issue. For this reason we deprecate, and shall therefore seek to avoid, recounting stories of things that have been said and done by individuals, which only create prejudice, and have little or no bearing on the issue. Above all we desire that these questions may be faced in a spirit free from all bitterness.

1. The Origin of the Open Brethren.

Our first enquiry must be, What was the origin of the Open Brethren?

In 1847 it came to light that a Mr. B. W. Newton of Plymouth was teaching doctrines concerning the Person of Christ of such heretical character that they undermined the foundations of our faith. When it became clear that Mr. Newton maintained his evil doctrines, in spite of all remonstrance, many who had been associated with him at Plymouth separated from him and the meeting he attended at Compton Street. A considerable number of persons, however, adhered to him, though, at the same time putting forth a declaration that they did not hold his false doctrine.

The question then arose, could assemblies of the Lord's people in other places receive a person coming from those who met with Mr. Newton at Plymouth? In the light of 2 John 7-11 it was felt by brothers of spiritual judgment that those in association with Mr. Newton, even though they refused his doctrine, were, according to Scripture, "partakers of his evil deeds," and therefore could not be received until they had cleared themselves from their wrong associations.

The evil character of the doctrines in question was clearly demonstrated, and the course of those who separated from Mr. Newton fully upheld, at a meeting attended by over one hundred brethren, held at Bath in May, 1848. Alas, in spite of the judgment of godly brethren, very shortly after the meeting at Bath, a company of believers meeting in Bethesda Chapel, Bristol, received seven persons coming from the meeting with Mr. Newton at Compton Street, Plymouth, and who were still in fellowship with the false teacher though it was stated they were free from his false teaching.* These persons were received in spite of protest from godly persons at Bethesda, and warnings from others at a distance. It was felt that they were deliberately receiving persons that Scripture speaks of as "partakers of evil deeds.'' It followed that the brethren at Bethesda who had protested in vain (between thirty and forty persons) withdrew from fellowship with those meeting at Bethesda.**

{* As a matter of fact, it appears that at least three of these persons upheld Mr. Newton's errors and circulated his tracts containing his false teaching, at Bethesda. See, " A Letter on the principles of gathering" by J. S. O., pages 1 and 2: and " The Doctrine of Christ and Bethesdaism " by W. Kelly, page 9.}

{** Authority for the above historical facts will be found in "The Whole Case of Plymouth and Bethesda," by W. Trotter. pages 24, 29-31; "A Letter on Bethesda Fellowship" (2nd Edition), by J. S. O., pages 10, 11; "Bethesda Fellowship,"1907, page 6; "What is the present position of so-called Open Brethren?" by F. W. Grant.}

The outcome of the action at Bethesda, Bristol, was a general division in which those who defended, and remained in fellowship with Bethesda, became known as "Open" Brethren; their 'open' principle meaning, a door open to receive those in association with a teacher holding false doctrine, so long as the person received had not himself imbibed the false doctrine. With this 'open' reception there developed amongst the Open Brethren the principle of 'independent' meetings.

Such, briefly, are the historical facts. We may now pursue our enquiry as to the two principles which more particularly characterize the Open Brethren, namely, their method of reception and their independency of meetings.

2. Open Reception.

Enquiry makes it very evident that the Open Brethren have adopted the principle that association with those holding evil doctrine does not defile unless the evil doctrine is imbibed, and therefore they are free to receive individuals, believed to be sound in the faith, without reference to their associations. The earliest evidence that this is their principle of reception is contained in what is known as "the letter of the Ten." This was a letter drawn up and signed by ten leaders of Bethesda, in July 1848, in which they sought to justify the course they had pursued. In this letter we find this principle clearly stated. They say, "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." Here they plainly assert that they were prepared to receive those still in association with a heretic.

This principle, to which the Open Brethren owe their origin, first asserted in 1848, has been maintained throughout their history. In 1864 Lord Congleton, a leading Open Brother, said as follows:- "Every dear child of God that is walking consistently with such a profession, come he from whatever quarter he may, would be received."

In 1872 Mr. Muller, another highly respected Open Brother asserted this principle in no uncertain language. He wrote as follows:- "All who love the Lord Jesus, and are fundamentally sound in the faith, we receive, though they may not be able, as we could wish, to forsake certain persons or views or systems. In this way we purpose to persevere, because we consider it God's order (Rom. 15: 7).

Again, we have received persons, these sixteen years, who came from persons preaching damnable heresies; but we examined them, and as we found them, sound or not in foundation truths, so they were received or rejected."

In 1883 Mr. James Wright, another leader amongst the Open Brethren, stated that it was still the principle which guided the Open Brethren in their practice as to reception. He wrote as follows:- "In reply to your enquiry, the ground on which we receive to the Lord's Table is soundness in the faith and consistency of life of the individual believer. We should not refuse to receive one who we had reason to believe was personally sound in the faith and consistent in life, merely because he or she was in fellowship with a body of Christians who would allow Mr. Newton to minister among them."

In 1921 the writer of "The Principles of Christians called 'Open Brethren'"* admits this principle. Describing the origin of Open Brethren, he says, on page 93, "The Bethesda Church, in which Messrs. Muller and Craik ministered, refused to admit any who were convicted of holding the evil doctrine themselves, but did not exclude those who came from Mr. Newton's meeting." Here then we have the fact admitted, without a word of disapproval, that while the Open Brethren would not receive anyone convicted of holding evil doctrine, yet they would not exclude those who came from the meeting where the error was taught.

Finally an Open Brother, in a 1929 pamphlet entitled "The Local Assembly," says that the Open Brethren have strictly adhered to the "important principle" that in the matter of reception the only responsibility of an Assembly is "to deal with the actual beliefs and practices of any individual who might seek fellowship." Further this writer quotes with approval the extracts already given from the letter of the Ten, as well as the letter written by Mr. James Wright.

{*This book, written by an Open Brother, has been republished under the altered title "The Principles of Christian Brethren." The late Editor of The Witness J. R. Caldwell — referred to it as "the simplest but most concise and yet comprehensive account of the so-called 'Open Brethren' that we have seen. It states the history of the movement, the principal doctrines which have been maintained and contended for for over eighty years." We can therefore safely accept this work as a correct statement of their principles by one of themselves.}

Thus we have a chain of evidence from 1848 to 1929 proving that in the matter of reception the Open Brethren do not take into consideration the association of the one they receive, or to put this principle of reception quite plainly, they hold that association with those holding evil doctrine does not defile unless the evil doctrine is imbibed.

Such then is the 'open' principle of reception. Is this principle false or true. In attempting to answer this question we must ask not. "What does an Exclusive Brother say?" nor "What does an Open Brother say?" but, "What saith the Scripture?"

In turning to Scripture let us keep clearly before our minds the question at issue. Does association with a teacher known to teach false doctrine defile; or must the false doctrine first be imbibed before defilement is contracted? In 2 John: 10 and 11, we read, "If there come any unto you, and bring not this doctrine receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds." This passage clearly contemplates two persons; one holding false doctrine as to the Person of Christ, the other a person who wishes him God speed. The passage does not say, or imply, that this second persons holds the false doctrine, but that he identifies himself, by an act of fellowship, with the man that does, and, so doing, God calls this person "a partaker of his evil deeds." If then God calls this man a partaker of evil deeds, he is surely a defiled man, and that, not because he has imbibed the evil doctrine but because he is knowingly associated with a man that holds the false doctrine.

In the light of this Scripture how solemn is the statement, made by Mr. Muller, that the Open Brethren receive those "who come from persons preaching damnable heresies" providing they are found to be personally sound in foundation truths. Whether fully realized or not this means, as a matter of fact, that the Open Brethren receive persons that God calls "partakers of evil deeds."

Again we find this principle of the Open Brethren contradicted by 1 Cor. 5: 6, in the case of defilement by association with an evil doer. In this passage the Corinthian assembly is warned that "a little leaven leaveneth the whole lump." Does this mean that the Corinthian saints having remained in association with a man known to be incestuous had therefore all become incestuous? This indeed would be truly absurd. The clear meaning is surely that having remained in association with an incestuous man they had thereby become defiled. In like manner as we have seen, association with one holding evil doctrine caused defilement. It was not necessary for the Corinthians to commit incest to contract defilement, nor for evil doctrine to be imbibed in order to be defiled. See also Gal. 5: 7-9. In both cases it was the deliberate association with known evil that defiled.

Again, the apostle writing to the Corinthians, in his second Epistle, after they had dealt with the incestuous person, can say, "Ye have approved yourselves to be clear in this matter" (2 Cor. 7: 11). Obviously, then, until they had dealt with the matter they were not clear. But again we ask does this mean that they had all been guilty of incest? Surely not! but rather that they were all defiled, and having dealt with the man they were clear of defilement as far as his case was concerned.

These questions may well suffice to establish the principle that association with known evil defiles. But the principle is of such importance that we may be permitted to "Ask now the priests concerning the law." What will they tell us? The Lord instructs us how to put our question to the priests:- "If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat shall it be holy? And the priests answered and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean" (Haggai 2: 11-13).

Here we have two questions. First, will that which is holy sanctify that with which it comes in contact? And the priests answer "No." Then we have a second question, Will that which is unholy defile that with which it comes in contact? And the priests tell us it will defile it. This second question is the one that immediately concerns us. One is unclean by a dead body, and whatever he touches becomes unclean. It is not first necessary for the thing touched to come into contact with the dead body in order to be defiled, for directly it comes into contact with the man who has touched the dead body it is defiled.

Is it possible for a simple soul, unprejudiced by the theories of men, to arrive at any other conclusion than that these Scriptures plainly teach that association with a teacher known to teach false doctrine defiles, even though the doctrine itself has not been imbibed.

Alas! the force of these plain Scriptures has apparently been ignored in the Open Brethren system, as a method of reception has been adopted which opens the door to defilement by receiving persons without reference to their associations.

In actual practice their system of independent meetings probably leads to very different methods of reception in different meetings. More godly care is exercised in some than in others. Doubtless in some meetings Letters of Commendation would be strictly required. In others strangers are invited to break bread. The extreme limit of the 'Open' reception is seen in some meetings where all Christians present are invited to break bread. In such cases all godly care, and Scriptural order are abandoned. Do not the orthodox sects erect some barrier, however slight, around that which they reverently, even if erroneously, consider the Table of the Lord? In our private homes we would be extremely careful concerning inviting people of whom we know nothing to sit down at our tables. [No adequate comparison can be made with sitting down in the presence of the Lord of glory at HIS table under conditions suitable to, and enjoined by Himself, to remember Him.] (Paragraph edited. L.H.)

Before leaving the matter of reception it may be well to refer to Romans 15: 7, "Wherefore receive ye one another, as Christ also received us to the glory of God." It will be noticed that in the extract given from Mr. Muller's letter (page 6) he gives a reference to this passage as if it supports his views. Many others have attempted to use this Scripture in a similar way. Is not this, however, a thoughtless perversion of Scripture to support particular views? Of this passage another has truly written, "I am convinced that the quotation of this passage (Rom. 15: 7) as a warrant for promiscuous assembly reception is totally irrelevant. The Epistle to the Romans is not dealing with assembly order at all. It is a question of individual blessing through the Gospel, and of whom we are to recognize in our individual walk as Christians (see verse 1). Even the one whose faith is weak, and who may practically put himself into bondage (Rom. 14) is not to be ostracised. It is no question of the assembly receiving but of receiving one another, and individual receiving an individual. Moreover, how did Christ receive us? To the glory of God is the answer. It is no warrant for indiscriminate reception in any sense, but that in receiving we are exhorted to do so in view of all that suits the glory of God."

3. Independency of Meetings.

Independency of Meetings is a second characteristic of the Open Brethren. We find this principle plainly avowed in their writings and constantly acted upon in their practice. In a pamphlet recently written by an Open Brother, of which one of the main objects is the endeavour to justify this independency of meetings, he states the Open Brethren view to be as follows:-

"Open Brethren hold that the Lord intends each assembly to stand and to act for itself, according to His Word, directly responsible to Himself; having to deal only with individuals presenting themselves for communion; neither responsible for nor bound by, the church action of another assembly, but testing this by the Word when an individual therefrom presents himself, otherwise leaving it alone." It is plain therefore that the meetings connected with this system are so many separate meetings each acting for itself independently of any other assembly. They may indeed as Mr. Darby said, "respect one another and mutually accept each other's discipline from each other, provided it be judged expedient, otherwise not."

It is constantly affirmed by those who seek to defend this independency of meetings that the only other alternative is a federation of assemblies, or a circle of meetings, controlled by a central authority. As a matter of fact neither alternative is true. There is however the truth of God as to the assembly, and this is found neither in independent assemblies nor in a confederation of assemblies. A confederation of assemblies is the principle that largely governs the great religious denominations of Christendom and, in principle, is pure sectarianism. The principle of independent assemblies leads to latitudinarianism, which allows of everybody's will and tries nobody's conscience.

What then, we may enquire, is the truth of Scripture. Turning to the first epistle to the Corinthians we find divine instruction for the ordering of the local assembly. This instruction is based upon two great truths: First, the truth of the fellowship into which believers are called, and, Second, the truth of the one Body.

As to "the fellowship" we read, "Ye were called into the fellowship of His Son Jesus Christ our Lord" (1 Cor. 1: 9). The Apostle is going to instruct the Corinthian saints as to dealing with certain evils that had arisen in their midst. He lays the foundation for all his instruction by reminding them, and ourselves, that, in Scripture, as believers, we are viewed, not as members of a local meeting, or a local fellowship, but, irrespective of locality, nationality, or social position as being called into the fellowship of which Jesus Christ our Lord is the bond. It is in the light of this fellowship that the Apostle associates with the Church of God in Corinth "all that in every place call upon the name of Jesus Christ our Lord, both their's and our's" (1 Cor. 1: 2). Such a fellowship has its privileges and responsibilities, to be carried out in dependence upon the Lord — the One who is the bond of the fellowship. The Lord is not simply the bond of a local meeting, nor is it only to such we receive, nor from such we put away. The Lord is the bond of the fellowship, and into this fellowship we receive, and from it we put away, if the sad necessity arises. When, in the end of Chapter Five, the Apostle speaks of the "within" and "without," he does not merely mean "within" or "without" of the local assembly at Corinth. The "within" was the whole assembly of God on earth, the "without" the whole world system.

It is obvious that a system of independent meetings has lost sight of the fellowship into which we are called and, more serious still, very largely ignores the Lordship of Christ in practice. Such may plead they are acting locally under the authority of the Lord but, if so, how can they ignore the fellowship of which the Lord is the bond? If we recognise a company of saints as walking in the truth of the fellowship, and under the authority of the Lord, we cannot disregard their acts, whether in reception or discipline, without ignoring the Lord. If their act is bound in heaven it is surely bound on earth in other assemblies.

Those who take this independent ground have little else before them but local fellowship, viewing themselves as members of a local meeting. Scripture, however, never so speaks: we are called into "the fellowship," and are members of the one Body. The local meeting may cease, or be unable to come together; the fellowship to which we are called remains whatever the vicissitudes of the local meeting.

Moreover we learn from 1 Corinthians 12 that there is one Body, formed by one Spirit, which embraces every true believer as we read:- "As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles" (1 Cor. 12: 12, 13). Then, having shewn that the one body includes all saints, and the very practical results flowing from this truth, the apostle says of the local assembly, "Ye are Christ's body, and members in particular" (N. Tr. 27). He does not say as in the Authorised Version, "Ye are the body of Christ" as if they formed the whole body of Christ," but simply "ye are Christ's body." That is to say, the local assembly was characteristically, and representatively, "Christ's body." A General might say to a local company of soldiers, "Remember you are Coldstream Guards." He would not say "You are the Coldstream Guards" because they do not form the whole regiment. But he reminds them that they are the local representatives of that famous regiment, and are expected to act and behave in view of the whole. So with a local assembly; if acting according to the light of Scripture it does so as representing the one body. It is perfectly true the local assembly is directly responsible to Christ as the Head of the body, but whether acting in reception, or discipline, in the name of the Lord Jesus, their act is not independent of all other assemblies, but is in view of the whole assembly and has a bearing which extends to the whole. So, too, when the local saints come together, in the exercise of their privileges, to break bread, they do so, not as members of a local meeting, but as members of the one body of Christ (1Cor. 10: 16, 17). In this epistle the local assembly at Corinth is called upon to perform an act of discipline, in putting away a wicked man, but in this solemn act, as in all else, they were linked up "with all that in every place call upon the name of Jesus Christ our Lord" (1 Cor. 1: 2).

In the light of these Scriptures it will be seen that the truth of the Church as the one body of Christ does not consist in a federation of assemblies, or a circle of meetings, on the one hand; or of independent meetings on the other. The truth is, the assembly is one body, formed by one Spirit, Christ Himself being the Head, and all believers the members. And the local assembly, whether in its privileges or responsibilities, acts, not simply for itself, or for a circle of assemblies, but as representing the whole assembly viewed as the body of Christ.

It may be asked cannot mistakes be made in assembly action, and if so are we bound to accept some manifestly wrong judgment simply because it is the judgment of an assembly professing to act in the light of the Church under the direction of the Head? Admittedly serious wrongs have been done, and may be done, but, we may ask, are we to meet failure in the application of a divine principle by abandoning the principle; or seek to avoid difficulties by adopting a human principle? Have we no resources in the presence of such failure? Seeing we are members of one Body, can we not plead with those w ho have acted wrongly, to put the matter right? Have we not Christ the Head of the Body to whom we can turn and seek to reach our erring brethren through the Head? One has well written:-

"It is admitted that the assembly being a spiritual formation (for we have all been made to drink into one Spirit) it is incumbent that we be in a right spiritual state either to receive those who are scripturally commended, or to exclude those who should be scripturally excluded. Yet even where the principle is generally recognised, there will always be forthcoming instances of failure, where saints have allowed human influences to warp their judgment. The occurrence of rare cases where mistakes are made will remind us that no claim can be put in of infallibility in the church; and these instances require much patience, and the ministry of grace and truth from the Lord to put a wrong right. In all such matters He Himself is the one Resource to Whom we can turn. Where He has permitted a brother to be misjudged or misrepresented it is best for him to be submissive before the Lord, and to wait with a weaned and self-judging spirit for the Lord to clear him. To defy the decision and to escape the exercise by slipping into another company is to miss the blessing the Lord has for him behind the trouble."

4 Concluding Remarks.

Having briefly considered the two distinguishing principles of the Open Brethren system, we may ask ourselves, "What must be the effect of the adoption of these principles?"

It is obvious that where these principles are carried out in an extreme way people are received on their personal responsibility without any test. Where more care is exercised, it does not go beyond a personal test in the matter of reception, nor beyond a local meeting when it is a matter of excision.

Hence a principle of reception is adopted which opens the door to any evil; and a principle of independent meetings which prevents evil from being adequately dealt with. One principle lets in evil; the other, makes it impossible to effectually put it out. Mr Darby truly said this system of independent meetings, "Entails the consequence that I might participate in the exclusion of a wicked person in one meeting, and take the Lord's Supper with him in another" (Col. Writing Vol. 33. 47).

Thus one of the most serious consequences of a system of independent meetings is the loss of true scriptural discipline. Instead of the discipline of the Church according to the promised presence of the Lord, and the guidance of the Spirit, such a system has only the discipline of a voluntary association which makes rules for itself and either accepts, or rejects the discipline of other meetings, according to circumstances.

Where a scriptural discipline cannot be maintained the order of the Church of God is set aside, leading ultimately to the loss of the truth of the Church Mr. Darby has clearly shewn how this loss must take place by an apt illustration; he says,

"Supposing we were a body of Freemasons, and a person were excluded from one lodge by the rules of the order, and instead of looking to the lodge to review the case, if it was thought to be unjust, each other lodge were to receive him or not on their own independent authority, it is clear the unity of the Freemason system is gone. Each lodge is an independent body acting for itself. It is vain to allege a wrong done, and the lodge not being infallible; the competent authority of lodges, and the unity of the whole is at an end. The system is dissolved. There may be provision for such difficulties. All right if it be needed. But the proposed remedy is the mere pretension of the superiority of the recusant lodge, and a dissolution of Freemasonry." On this Mr. Darby further remarks, "The Church is not a voluntary system. It is not formed (or rather unformed) of a number of independent bodies, each acting for itself. It was never dreamed, whatever the remedy, that Antioch could let in Gentiles, and Jerusalem not, and all go on according to the order of the Church of God. There is not a trace of such independency and disorder in the word. There is every possible evidence of, in fact, and doctrinal insistence on, there being one body on earth, whose unity was the foundation of blessing in fact, and its maintenance the duty of every Christian. Self-will may wish it otherwise, but certainly not grace, and not obedience to the word" (Col. Writings. Vol. 14. 464, 465).

Is it not only too plain that, as a result of the adoption of these false principles, the truth of the Church has been largely obscured amongst the Open Brethren and increasingly they tend to become simply a gospel mission.

In the light of the foregoing statements we judge that any assembly that acts on the principle of independency has forfeited its title to be owned as walking in the light of the Church.

It may be there are those in fellowship with Open Brethren who have little knowledge of the origin of the movement, even of the principles that distinguish it, still less of the bearing of these principles. Moreover the adoption of the principle of independency has doubtless led to very great diversity in their meetings, so, it may very well be true, that there are individual meetings who have in measure abandoned the above principles, but apparently they still maintain a link, by commendation and reception, with meetings that do maintain these principles. In spite of much evangelical zeal is it not painfully evident that in the Open Brethren movement, the gracious recovery of truth in the last century, has been largely neutralized by the introduction of an easy-going system of free-will and independency. By mainly confining their efforts to evangelical activity in proclaiming a gospel — largely reduced to meeting man's need, and which appeals to the general run of Christians — the Open Brethren appear to have let slip the distinguishing truths of Christianity which unfold our present heavenly association with Christ, and God's purposes for the glory of Christ in the Assembly. Moreover their system of independent meetings tends to exclude the authority of the Lord in the practical administration of it by the Spirit, and very largely confines "fellowship" to the local meeting. The Lordship of Christ and the "fellowship" into which all saints are called must lose their true significance in a system of independent meetings.

We may well ask, How can those whose eyes have been opened to see the truth have any fellowship with a system where the above principles hold sway; whether it be by the reception to the breaking of bread of those still identified with the Open Brethren, or by individuals going back to minister in their meetings?

Those seeking to walk according to the truth of Scripture would surely exclude any thought of "membership of Brethren," and would be ready to receive all Christians sound in the faith, and free from evil in their associations, even though they may not have sufficient light, or faith, to sever their links with some ecclesiastical system. This surely is right, though, on account of the increasing corruptions of Christendom, the practice of this principle may become very limited and increasingly difficult. In the case however of the Open Brethren, their origin, their principles, and their practice, make it very difficult to apply this principle in the matter of receiving to the breaking of bread one still associated with them, except perhaps in the very rare case of an absolutely ignorant person.

To return to them again under the plea of ministry, is surely building again the things that we have destroyed. To say the least, it shows that the one so doing sees no great evil in the system, has but little appreciation of divine principles, and has forgotten that, even if such a course be considered lawful, it may not be expedient. Moreover, it is possible, on the plea of service under the direct authority of the Lord, to be simply doing what is right in our own eyes, without consideration for the consciences of others — in other words, doing our own will.

We may conclude with the words of another:- "Satan wants God's people to walk either with a narrow heart in a narrow path, which is sectarianism, or with a broad (that is, a large) heart in a broad way, which is latitudinarianism . . . No man on earth ever walked in such a narrow path as the Lord Jesus Christ; and none had such a large heart as He. May He give us grace to walk with a large heart in a narrow path."

May we too be able to say with yet another, "We humbly submit to His word, confident that God will never abandon those who seek to obey Him; and that the word of God and the grace of the Church's Head, suffice, and ever will suffice, at all times, for those who are satisfied to walk in littleness and unappreciated by the world."

APPENDIX "A."

The Doctrinal Errors of B. W. Newton.

As there appears to be some misapprehension as to the errors in B. W. Newton's teaching, and even attempts at palliation, it seems advisable to give a summary of these false doctrines.

Mr. Darby summed up these errors in the following words:-

"Mr. Newton has taught that Christ was, from the position He was in by birth as a man and an Israelite, under the curse of the exiled family, not vicariously on the cross, but in His own relation to God; that He was under the doom of death, under the curse of the law, and had to work His way up to a point where God could meet Him; that He had the experiences which an unconverted elect man, if he felt rightly would have. These are not deductions, but the statements of Mr. Newton himself " (Col. Writings. Vol. 15. Page 182).

Mr. J. E. Batten, who was for a time associated with Mr. Newton at Plymouth, and therefore well acquainted with his views, has also summed them up in the following statement:-

1. That the Lord Jesus at His birth, and because born of a woman, partook of certain consequences of the fall, mortality being one, and, because of this association by nature, He became an heir of death, born under death as a penalty.

2. That the Lord Jesus at His birth stood in such relation to Adam as federal head, that guilt was imputed to Him, and that He was exposed to certain consequences of such imputation — as stated in Romans 5.

3. That the Lord Jesus was also born as a Jew under the broken law, and was regarded by God as standing in that relation to Him: and that God pressed upon His soul the terrors of Sinai as due to one in that relation.

4 That the Lord Jesus took the place of distance from God, which such a person so born and so related must take, and that He had to find His way back to God by some path in which God might at last own and meet Him.

5. That so fearful was the distance. and so real were these relationships by birth and so actual were their attendant penalties of death, wrath. and the curse, that until His deliverance God is said to have rebuked Him, to have chastened Him, and this in anger and hot displeasure.

6. That because of these dealings from God, and Christ's sufferings under them, the language of Lamentations 3 and Psalm 6, Psalm 38, and Psalm 88, etc has been stated to be the utterance of the Lord Jesus while under this heavy pressure from God's hand.

7. That the Lord Jesus extricated Himself from these inflictions by keeping the law; and that at John's baptism the consequent difference in Christ's feelings and experience was so great as to have been illustrated by a comparison of the difference between Mount Sinai and Mount Sion or between law and grace.

8. That beside all these relations which Christ took by birth and their attendant penalties and inflictions, and His sufferings under the heavy hand of God, it has been further stated that He had the experience of an unconverted though elect Jew.

APPENDIX "B."

The Facts as to the Acknowledgement of Error by Mr. B. W. Newton in 1847-48.

In two recent pamphlets, by an Open Brother, there is a reprint of "A Statement and Acknowledgement Respecting certain Doctrinal Errors," by B. W. Newton. Apparently this Statement has been reprinted to prove, in the judgment of the writer, that Mr. Newton confessed and abandoned his fearful errors touching the Person of Christ. He speaks of this Statement as a "humble document" and asks, "Why so thorough a confession and withdrawal did not end the controversy?" He then gives what he judges to be the only answer. He says, it "must be that Mr. Newton's opponents had ceased to walk in love, and therefore certain carnal influences, such as bitterness, ambition, a party spirit, overcame them."

The conclusions reached by this writer, at this late date, are so contrary to what Brethren have believed for eighty years, that it is well to refresh our memories by recalling the facts. They are as follows:-

In the early part of 1847 it came to light that M. S. Notes of a Lecture on Psalm 6, by B. W. Newton, were being privately circulated, which contained fundamentally false doctrines concerning the Person of Christ and the Cross (See Appendix "A").

The matter having become public, Mr. Newton issued two further pamphlets, in which he elaborated and defended the doctrines in question. One paper was called "REMARKS ON THE SUFFERINGS OF THE LORD JESUS," and the second, "OBSERVATIONS ON THE DOCTRINES OF NOTES OF LECTURES ON PSALMS 23, 31, 38, CONCERNING THE SUFFERINGS OF CHRIST." The second paper was a vindication of the views expressed in the first tract against the charges of false doctrine.

These tracts called forth two pamphlets by J. N. Darby: one entitled, "OBSERVATIONS ON A TRACT ENTITLED, 'REMARKS ON THE SUFFERINGS OF THE LORD JESUS,' " and the other entitled, "A PLAIN STATEMENT OF THE DOCTRINE ON THE SUFFERINGS OF OUR BLESSED LORD, PROPOUNDED IN SOME RECENT TRACTS" (Both Pamphlets will be found in Vol. 15. of J.N.D.'s Collected Writings). In these pamphlets Mr. Darby gave copious extracts from Mr. Newton's tracts and thoroughly exposed the terrible character of his false teaching.

These papers by Mr. Darby opened the eyes of many who had been adherents of Mr. Newton. By them Mr. Newton was pressed to make a confession of his errors; the result being that he put forth a paper dated November 26th, 1847, entitled, "A STATEMENT AND ACKNOWLEDGEMENT RESPECTING CERTAIN DOCTRINAL ERRORS.'' This is the paper that has recently been reprinted. To any one unacquainted with the facts, as must be the case with the majority of people to-day, this Statement might indeed appear to have been a very thorough confession and withdrawal of his erroneous views. However on closer examination it will be seen that this statement only confesses his false application of Romans 5 to the Lord Jesus. As to the two tracts above referred to — which it must be remembered contained the major part of his false teaching — he merely states, "I also request that they may be withdrawn for reconsideration." It is plain that he did not confess the errors of these tracts. Let it be clearly noted that the only false doctrine he confessed is that found in the second Article in J. E. Batten's statement printed in Appendix "A."

The true character of this "Acknowledgement of Error" was exposed in a paper written by Mr. Darby entitled, "NOTICE OF THE STATEMENT AND ACKNOWLEDGEMENT OF ERROR BY MR. NEWTON" (Collected Writings, Vol. 15.).

Furthermore many of the followers of Mr. Newton, amongst them Mr. Soltau and Mr. Batten, who were in fellowship with him at Plymouth, and who must therefore have been fully acquainted with all the details of this sad controversy, were so thoroughly dissatisfied with this confession that they refused to associate any longer with Mr. Newton and withdrew from his Meeting at Plymouth.

Some months after Mr. Newton's withdrawal of his two pamphlets for reconsideration, he published a further paper in July 1848, entitled, "A LETTER ON SUBJECTS CONNECTED WITH THE LORD'S HUMANITY." This paper was criticised in a pamphlet written by J. N. Darby entitled, "REMARKS ON A LETTER ON SUBJECTS CONNECTED WITH THE LORD'S HUMANITY" (Col. Writings, Vol. 15), in which he shows that the evil doctrines of Mr. Newton's previous tracts were fully maintained, and he exposes the worthless character of Mr. Newton's "Acknowledgement of Error."

Finally we must remember that this "Acknowledgement of Error" by Mr. Newton, was not only refused by Mr. Darby, but was also repudiated by Mr. G. Muller, a prominent leader amongst the Open Brethren. In answer to a letter from Mr. J. Deck, Mr. G. Muller wrote as follows:-

Bristol, Dec. 12th, 1848.

My dear Brother,

I thank you for the loan of the three letters which I return. I have never written to you on the subject of Mr. Newton's fearful errors on account of the great pressure of work; but as your letter calls for it, I just desire to tell you, dear brother, that not only have my eyes been opened long to the fearful errors contained in those two tracts but I have stated twice before the assembled church — in June and the beginning of July — this my judgment, as also before the abouring brethren the early part of June.

My hope however was that poor Mr. Newton might recover himself out of the snare of the devil as he had confessed the fearful error concerning the federal headship of Adam and had withdrawn those two fearfully erroneous tracts for reconsideration. When however the reconsideration came out and l found that, notwithstanding all the filing and polishing with regard to expressions, this last tract was nothing but a defence of those two former ones, I felt it my duty to change my way of acting and at full length did I expose, many weeks ago, these fearful errors which touch the very foundations of our holy faith.

And since then I have perhaps ten times or more, before the assembled church, denounced in the strongest terms these fearful errors, and not only have I done so but eight or ten leading brothers besides. I only add that Mr. Newton's errors have few more decided opposers than myself and that Mr. Newton's friends are not a little displeased with me.

Ever yours affectionately in the Lord, (Signed) G. MULLER.

The consideration of this brief history of the facts will make it abundantly clear, to any unprejudiced mind, that the "Acknowledgement of Error," by Mr. Newton, was Repudiated by sober brethren in his own meeting, by leading brethren amongst the so-called Exclusive Brethren — such as Mr. Darby, and by responsible brothers amongst the so-called Open Brethren — such as Mr. Muller.

It seems impossible to deny the fact that leading and responsible brothers, living at the time of controversy, and fully acquainted with all the details, whether among Exclusive or Open Brethren, were agreed that in spite of Mr. Newton's professed acknowledgement of error, he still maintained the evil doctrines of his two tracts. In further corroboration of this it may be stated that we are informed that in an article written by Mr. Newton so late as 1867, entitled "Christ our suffering Surety," there occurs the following passage concerning the Lord:- "Although it is true that the fires that burnt at Sinai did not envelope Him in their full devouring power until Calvary, yet those fires burnt against Him as the sinner's surety, always, and from time to time sent forth as it were, their lightning flash, scorching though not consuming." This blasphemous utterance concerning our Lord, would show that after twenty years reconsideration of his tracts he still held his false doctrines as to our Lord.

It is difficult to imagine that the Open Brother who has recently reprinted Mr. Newton's "Acknowledgement," would deliberately suppress the facts, and therefore we can only judge he is ignorant of them, or has forgotten them. We judge that the facts plainly show that Mr. Newton's "Acknowledgement" was rejected on all sides, in 1847-48, not, as this Open Brother now suggests, 1929, from lack of love, or from any carnal influences such as bitterness, ambition, or a party spirit, but out of loyalty to Christ and love to His people.

APPENDIX " C."

Interview between Mr. Darby and Mr. Muller.

For many years there has been in circulation the story of a conversation. reported to have taken place. at an interview. between Mr. Darby and Mr. Muller in July 1849.

The full facts of this story do not appear to be known for it is generally told with the omission of material facts, and, as thus presented, appears very much to the discredit of both Mr. Darby and Mr. Muller. As it has again appeared in this partial form, in a recent pamphlet by an Open Brother, it may be well to give the full story.

After the interview between Mr. Darby and Mr. Muller, in July 1849, a report was put about by a Mr W. H. S., a leading brother in the Bethesda fellowship, purporting to give the conversation that took place between these two brothers. It was said that Mr. Darby, speaking of B. W. Newton's tracts, remarked to Mr. Muller, "As you have now judged the tracts, the reason why we should not be united no longer exists." To this Mr. Muller is reported to have replied, "I have only ten minutes now free, having an engagement at one o'clock, and therefore I cannot now enter on this subject; for you have acted so wickedly in this whole affair, that many things have to be looked into before we could be really united again." With this, it is said, the interview closed.

This conversation has been taken to prove that in Mr. Darby's judgment all ground for separation was removed in 1849, and that henceforth it was only personal feeling between leaders that kept up the breach. From this it is argued that we can safely ignore the personal element and act upon Mr. Darby's reported statement that, "The reason why we should not be united no longer exists."

It may well be said, in reply to such an argument, that even if no reason existed in 1849 for the continuance of the separation, it does not follow that no reason exists for its continuance eighty years afterwards. If however the argument is perfectly sound, it manifestly all turns upon the truth of this reported conversation. The following part of the story, which is not generally told, absolutely denies the truth of the report. The letter from Mr. W. H. S., giving this report, was sent to Mr. Darby, to know if it was true. Here is Mr. Darby's reply:-

Dear Brother,

I send back S's letter. It is all of apiece, the same egregious self-sufficiency which has always misled him. As regards the statement of my interview with Mr. Muller, I had heard it before, and I have only to say; it is a total and absolute falsehood in every part and of it. I do not attribute it to Mr. S., but being given as coming from Mr. Muller, and having no reason to think it a pure invention of the relater, Mr. Muller and I having been alone, I can only esteem it, as I do, a deliberate falsehood on the part of Mr. Muller. It is too precise and totally contrary in everything to the truth to be anything else. You are at liberty to repeat my judgment if you wish. I am afraid sometimes that things are a great deal worse than I ever was inclined to think. The less you have to do with personal questions with them the better.

Affectionately yours in the Lord,

J. N. D.

From this letter it is plain that Mr. Darby treated this report as "a total and absolute falsehood in every part and parcel of it." Moreover it is clear that there is no independent witness of what was said — no third person being present at the interview. We are dependent upon Mr. Darby or Mr. Muller for any information as to the conversation. If their report of the conversation unfortunately differs, we are compelled to leave the matter, as obviously no one can prove which is the correct version, whatever our private judgments may be.

The only effect of the story, even if believed. can be to create prejudice against Mr. Darby: for it must be obvious that no conversation that took place between two brothers in 1849 can have any bearing on the principles and practices of the Open Brethren in 1929 nor of our judgment as to these principles and practices.

APPENDIX "D."

Reception from Open Brethren.

In order to countenance the reception of a person wishing to break bread, who is still associated with Open Brethren, a letter written by Mr. Darby in November, 1878 has often been quoted. It is suggested that this letter shows that under certain circumstances Mr. Darby would have received such.

Now it is obvious that in the matter of reception, as in other matters, we must be guided by the principles of Scripture under the direction of the Lord and the guidance of the Spirit, and not act simply upon the 'ipse dixit' of Mr. Darby or any other servant of Christ. However we should rightly give weight to the judgment of Mr. Darby, therefore we will give the letter in full as printed in Vol. 3, page 447 (2nd Edition, page 561) of the Letters of J. N. D., so that the reader may judge if it supports reception from Open Brethren Meetings. Mr. Darby wrote as follows:-

Dear Brother, — I have no wish to keep the Bethesda question, not that I judge the evil as less than I thought it, but that from the length of time many there are mere dissenters, and know nothing of the doctrine; so that they are really in conscience innocent, though gone in there as they would into any dissenting place. If this brother had never had anything to do with Bethesda as such, I should have asked him nothing about it, as happens every day. But your account is that his separation was on account of looseness in discipline. What I think I should do would be not to discuss Bethesda but shew him, say J. E. B.'s confession, where he states what they taught, and ask him simply if he held any of these, as they were the things that had made the difficulty.

I should not ask anything about Bethesda. If he does not hold them I should not make any difficulty. I should gladly have patience with a godly brother who had seriously a difficulty. If it were merely wilful I do not feel that an assembly is bound to satisfy his wilfulness. This principle is recognised in 1 Corinthians distinctly. Otherwise one perverse person might keep evil in the assembly perpetually.

He would allege his conscience being governed by the word of God and not yours."

Nov. 1878.

It is quite clear that this letter refers to the reception of a brother who had already separated from Bethesda on account of looseness in discipline. The letter therefore does not touch the question of receiving one still associated with Open Brethren.

The letter refers to the reception of two classes of persons. First those who have "never had anything to do with Bethesda as such." With such Mr. Darby would raise no question about Bethesda — their doctrines, principles, etc. Second, those who (like the brother referred to in the letter) have been associated with Bethesda but have separated from Bethesda. In such cases Mr. Darby's judgment was that, by reason of the lapse of time it would be unnecessary, in ordinary cases, to trouble them with all the details of the Bethesda matter, but simply shew them J. E. B.'s confession (Appendix "A") which states what B. W. Newton taught, and see if they are clear of these errors.

The Outlook

The Outlook

Hamilton Smith,

(Extracted from Scripture Truth magazine Volume 7, 1915, page 236.)

The fact that the war is practically confined to professedly Christian countries, surely proclaims, with no uncertain voice, that God has a controversy with Christendom. We may well inquire, Why has God in the ways of His providence, allowed this fearful evil to come?

In seeking to answer this question we must remember that God has revealed Himself to men in three great ways. First, as the Creator of the universe (Gen. 1). Second, as the Judge of all the earth (Gen. 18: 25). Third, as the Saviour God who will have all men to be saved (1 Tim. 2).

AS CREATOR, God has set all His creatures in certain relationships to one another, instituting the whole circle of family relationships.

AS THE JUDGE OF ALL THE EARTH, God has ordained certain powers for the government of the world, such as kings, rulers, and magistrates, into whose hands He has committed the sword, for the purpose of restraining evil, and the punishment of evil-doers.

AS THE SAVIOUR-GOD, He has declared His grace, in proclaiming the forgiveness of sins among all nations; through faith in the Person and work of the Lord Jesus.

How then has the world answered to this threefold revelation? Alas! is it not manifest that God has been denied — His rights refused and His mercy spurned in every way in which He has been pleased to reveal Himself, and that not only in the dark parts of the earth, where all idea of God has long since been lost, but in Christendom — professing to have the true knowledge of God ?

In the scientific world, boasting of intellect and learning, the leaders of science have flouted the idea of a Creator, and sought to explain "life" and all "natural phenomena" apart from God. The mass, confused by a display of learning, is quite willing to accept evolution, or any other wild theory of man's infidel mind; and thus all thought of God, as Creator, is fading from the minds of men. But in giving up God as the Creator, there necessarily follows the loosening of all those relationships which the Creator instituted. Thus we see, on all hands, family relationships breaking up, and, as the inevitable result, an enormous increase of immorality and corruption.

In the political world, the government of the world is conducted increasingly without any reference to God. Men pass their laws, make treaties, enter into alliances, go to war, and patch up peace, according to the will of the people, and without any thought of God. And, leaving God out, the door has been left open for every kind of political unrighteousness. Truth is displaced by diplomatic lying; principle has to give place to policy; right has to go down before might. The power of the sword, instead of being used to restrain evil, becomes the instrument of expressing the cruelty, lust, and hatred of men attempting to rule without God; and thus violence fills the earth.

In the religious world, in Christendom (of which we speak), we find on the one hand a number of professedly orthodox sects, and, on the other hand, an ever-increasing number of anti-Christian sects.

The anti-Christian sects, such as Christian Science, Millennial Dawnism, Seventh Day Adventists, Christadelphianism, Mormonism, the Tongues Movement, and others, are all alike in this, that they more or less plainly deny the Deity of Christ and His atoning work.

But what of the professedly orthodox sects? Alas! we find in nearly all these, that "Higher Criticism" has undermined implicit faith in the Bible as the Word of God; gross materialism refuses all that is miraculous — the virgin birth of Christ, the miracles of Christ, and the resurrection of Christ; Unitarianism (no longer confined to Unitarians) denies the Deity of Christ; a barren morality, expressing itself in good works to men, displaces the atoning work of Christ; human organization sets aside the Spirit of God: humanitarianism denies eternal punishment, and a gross worldliness excludes all belief in the coming of Christ. Men of the religious world are treading "under foot the Son of God," counting "the blood of the covenant an unholy thing," and doing "despite unto the spirit of grace."

The eastern section of that which professes the name of Christ is marked by idolatry; the western section is characterized either by the superstition of Rome or the rationalism of Protestant countries. But all these evils — idolatry, superstition, and materialism — lead by different roads to the same end — practical infidelity, or the entire exclusion of God, in fact, if not in name.

Whether then we look at the intellectual world, the political world, or the religious world — in every sphere — we find the same terrible sin, the FORSAKING OF GOD.

But what about true Christians? For in the midst of this corrupt Christendom there are thousands upon thousands of the true disciples of Christ — men and women — in whom God has wrought by His Spirit. Scripture speaks of them "as the salt of the earth." But how comes it then that they exercise so small a preserving effect upon the world? The exhortation of the Lord was plain: "Have salt in yourselves, and have peace with one another." Alas, so far are they from preserving the world that they have not even kept themselves pure and unspotted from its evil; so far from maintaining peace in the world, they have not even maintained peace among themselves; indeed so far are they from maintaining peace among themselves that they have become a scandal and a byword through their perpetual quarrels and divisions. So that, in spite of the fact that there are devoted men of God in the world, must we not sorrowfully confess that, speaking generally, the Lord's people are marked by loss of first love; by following what is right in their own eyes rather than holding the Head; by a narrow sectarianism instead of viewing one another as members of the body of Christ; by bitterness rather than love to one another; by worldliness and earthly-mindedness instead of maintaining the stranger and pilgrim character of the heavenly calling; by ease and sloth rather than energy and zeal in the service of the Lord? Thus it has come to pass that the salt has largely lost its savour. View Christendom how we will, on every hand we are faced with failure and ruin.

What a world lies under the eye of a holy God! Heathendom without the knowledge of God: Mohammedanism with a perverted knowledge of God: Christendom forsaking God: and the mass of true Christians backsliding from God.

God bears long with evil, but there comes a time when the glory of His name demands that in His providential government men should hear His voice; that they should reap the widespread sorrow which is only the harvest of their departure from God. But how solemn must be the condition of Christendom which makes such a catastrophe, so far — reaching and overwhelming, a necessity, for we may be sure that if anything less than this would have been enough to awaken men from their sinful indifference to God, and to awaken Christians also from their selfish slumbers, this would not have been permitted, for God is full of mercy.

After long patience God in His governmental ways has drawn a sword upon the nations, and said, "Sword, go through the land" (Ezek. 14: 17). Every professedly Christian nation is directly or. indirectly involved in this terrific conflict, the end of which no man can foresee. It has touched all from the highest to the lowest, believers and unbelievers, involving millions in sorrow, ruin, desolation, and death.

And in the midst of all this sorrow where can the Christian find relief? To whom can the Christian turn? To the world? Alas there is no hope there! To the Christians in the world? Alas there is little hope there! To whom then can we turn? To GOD alone; "O Israel, thou hast destroyed thyself, but in ME is thine help" (Hosea 13: 9). God remains, and with God there is no change. "Thou remainest," and "Thou art the Same."

The world looks to its millions and its munitions, its armies and its navies, to end the war. Let the Christians wait on God, that His end may be reached: "My soul, wait thou only upon God, for my expectation is from Him" (Ps. 62: 5). Let us look beyond all second causes, and accept this terrible discipline from God: "Shall there be evil in a city, and the Lord hath not done it?" (Amos 3: 6).

Let us confess our failure, and seek that there may be, by the Spirit, a great revival in the hearts of God's people, and then let us pass on, and, pleading the mercy of God, send up a united cry for peace in the world. As Christians we have failed greatly, but our failure does not lessen our responsibility to cry to God that souls may receive eternal blessing, and that peace may be restored and maintained while God's people are yet in the world.

When the people of God were in captivity, the Lord sent them a message by Jeremiah, saying, "Seek ye the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace" (Jer. 29: 7). The people who were thus told to pray were a failing people. The city they were told to pray for was a doomed city. Nevertheless they were to pray. We might think it hardly decent for such people to pray for others, and quite useless to pray for such a city. But no I for while the Lord fully recognizes the shame of His people, and that His hand was upon them in judgment, for He says, "I have caused you to be carried away captive," and yet He continues, "Pray unto the Lord for the city," for His mercy is very great.

It is our responsibility and privilege to make "supplications, prayers, intercessions, and giving thanks . . . for all men; for kings, and for all in authority; that we may lead a quiet and peaceable life in all piety and gravity," and above all that the gospel may be proclaimed in accordance with the desire of God our Saviour, "who will have all men to be saved, and to come unto the knowledge of the truth" (1 Tim. 2: 1-6).

May the Lord turn the hearts of all His people to Himself, in individual as well as in united prayer, and intercession, for "who knoweth if He will return and repent and leave a blessing behind Him?" (Joel 2: 14). The rulers of this world know how to leave sorrow and the curse behind them, this the widows and the orphans, the ruined and the broken-hearted can rise up to tell: but God — God alone — out of all this woe can leave a "blessing behind Him." And when this present misery shall for ever have passed away, like some evil dream, will not many a soul look back to this sad time,

"And bless the hand that guided,

And bless the heart that planned

When throned where glory dwelleth

In Immanuel's land"?

The Pattern of the House

The Pattern of the House.

Ezek. 43: 10-12: Acts 2.

Hamilton Smith.

Address given at Aberdeen, Wednesday Evening, September 13th, 1922.

While we have been together reference has been made to that wonderful scripture, Ephesians 5 which tells us that "Christ loved the Church and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word that He might present it to Himself a glorious Church." From this scripture we rightly judge that to the heart of Christ the Church is the most precious thing on earth today.

Now I propose to speak on one aspect of the Church of God. We know, do we not? that the Church is presented in two great aspects in the New Testament. First, as the body of Christ, then, under another figure, as the House of God. When we speak of the Church as the body of Christ we think of all the Christians on earth formed into one body by the Holy Spirit and united to Christ as the Head in heaven; but when we speak of the Church as the House of God, we think of all believers united together by the Holy Spirit to form the dwelling place of God upon earth.

In other words, if we think of the Church as the body of Christ, we think more especially of the Church in its heavenly aspect, because it is obvious that if we are united to the Head in heaven, we belong to the place where the Head is. But when we speak of the Church as the House of God, we think of the Church in its earthly aspect as the dwelling place of God on earth, and therefore as a witness of God to the world. It is this latter aspect of the Church that I want to refer to this evening, namely, the House of God.

As the truth of the House of God may be new to some here, I will first refer to two scriptures which definitely show that God has His House on earth to-day. Let me read one verse; Ephesians 2: 22, "In whom ye also are builded together for a habitation of God through the Spirit." Then read 1 Timothy 3: 14, 15: "These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the House of God." Then the Apostle distinctly says that the House of God "is the Church of the living God, the pillar and ground of the truth." I simply refer to these two scriptures to prove the great fact that God has His House upon earth today.

Now, brethren, I would just remind you of a historical fact which is somewhat remarkable. Most here will remember, how that in the last century, about 1825, God in His grace revived the great truth of the Church, and at that time the truth that was first apprehended was the Church in the aspect of the body of Christ. It is striking that it was not until some years later that the truth of the Church as the House of God was generally apprehended or taught. It was only in the year 1860 that Mr. Darby published his tract, "The House of God; the Body of Christ," and in 1867 his second tract, "The Church — The House and the Body," appeared. The importance of this lies in the fact that the Church as the House of God is the last great truth that has been revived by God. And mark you, dear friends, the truth that is last revived is the truth that we first let go in a day of departure, and hence I think we shall agree that this truth of the Church as the House of God is of the first importance, and therefore I venture to bring it before you in a simple and practical way.

Now before I go further, I will ask you to turn to Ezekiel 43: 10-12: "Thou son of man, show the House to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. And if they be ashamed of all that they have done, show them the form of the House, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. This is the law of the House."

Now we all know that Ezekiel was the prophet of the Captivity; he was speaking to the people of Israel when they were held in captivity because of their iniquities, and God gave Ezekiel a magnificent vision of the House of God, and He says as it were, to Ezekiel, "You show the people this vision of the House so that they may see how far they have departed from My thought." There are two things the prophet was told to do; first he was to show them "the pattern of the House" then he goes on to say in substance a second thing "If," and you will please mark that If — "if these people are ashamed of the way they have departed from the pattern, you may go on and show them the law of the House." There are then two things there is (1) the pattern of the House, and (2) there is the law of the House.

I may point to a magnificent building, and you may admire its design and you may say to me, "Yes, I see the pattern, but tell me on what principle is the house governed?" Now, God has His House, and He has His principles for the administration of His House, and mark this, we cannot apply the law of God's House to a house that man has designed; you can only apply God's law to God's pattern; you cannot have a pattern of your own, and then try to work that pattern on God's principles. Hence, unless the people repented, the prophet had nothing more to tell them; but if they did repent, if they owned that they had departed from the pattern, he could tell them the law of the House.

Coming now to New Testament times we find that God has still His House upon earth. From the verses I read you, the one in Ephesians and the other in Timothy, it is very evident that God's House to-day is not formed of material stones it is a House formed of living stones, of believers and moreover God has given us the pattern of His House, as well as the law — the principle — on which His House is administered. Now in order to bring before you the immense importance of this great truth, let me briefly show you what a large place the House of God has in the New Testament.

For instance, in the Acts we see the pattern exemplified in a practical way. In 1st Timothy we find the pattern of the House in a doctrinal way. Then in 1 and 2 Corinthians we have the law of the House, or, the divine principles for the administration of the House, such as association, fellowship, holiness, liberty, love, edification, and separation. Then again, in the Epistles to the seven Churches in Rev. 2 and 3, we get the prophetic history of the Church as the House of God in the responsibility of men, with the result it has been ruined. Then coming back to 2 Timothy, we get instruction how to walk in a day of ruin, and finally, in Rev. 21, in the vision of that magnificent city, we have presented to us symbolically, the House of God in millennial display. From these scriptures you will see that a very large part of the New Testament is taken up with instructions as to the Assembly, the Church of God, viewed as the House of God.

Having made these preliminary remarks, I will ask you to turn to Acts 2, in order to present a few definite facts that will bring before us the pattern of God's House in a practical way. As we look abroad today, we see Christendom broken up into innumerable sects, each having a special form of Church government, holding distinguishing creeds and conducting their services according to special forms and ceremonies. We see, too, vast numbers of societies and organisations for sending out missionaries, and generally conducting religious work, and in them all we see devoted men for whom we can truly thank God.

But, beloved brethren, as we look abroad at Christendom, as we see all this vast machinery for carrying on the service of God, we may well ask ourselves, Is this what God intended? Is all this religious machinery God's way of carrying on His work? Is it according to the pattern? This surely, is a proper question to ask, and in order to answer this question we must go back to the Book, for the simple reason that it is not possible in a day of ruin and departure from the truth, to look abroad on this earth and see any concrete illustration of the House of God.

Therefore in order to get a true conception of the House of God — and here we are faced with a difficulty — we must get it in an abstract way. Abstracting our minds from all that we see around, we must seek to get before us the pattern of the house of God as presented in Scripture, going back to Pentecostal days. I think we shall get some true thought of the pattern of the House in a practical way, and, as I have said, we must have the pattern before we can talk of the law of the House.

In the opening chapter of the Acts we are faced with three great facts. First of all, redemption is accomplished. In Acts 1: 3, we read, "To whom also He showed Himself alive after His passion." His sufferings then were over — redemption was accomplished. That was one great fact. Two other facts follow — the Lord Jesus Christ is received up into glory the Holy Spirit is received upon earth. The Church could have no existence apart from the accomplishment of these three stupendous facts. Redemption must be accomplished to remove everything that would hinder God having His Church; then the Lord Jesus Christ must take His place in glory, and the Holy Spirit must come down to earth.

Now, dear friends, I want for just one brief moment to press those two latter stupendous facts, because every essential truth of Christianity hangs upon them. To-day there is a Man, a real Man, in the glory, and there is a Divine Person on earth. When I say there is a Man in the glory you must not for a moment think that I am for, getting that the Man, the Lord Jesus Christ in the glory, is "over all God blessed for ever;" He is that, but still the way Scripture presents the truth is, that He has gone back to the glory as a Man.

Stephen looked up and saw the Son of Man at the right hand of God.

Then, on the other hand, there is a Divine Person on the earth, and mark you, the One that has come down from the glory has come to represent Christ in you and me. That is to say the Lord Jesus Christ has taken a place in the glory as Lord, and the Holy Spirit has come down to make the Lord known in our hearts, and the Person that has come down is as great as the Person that has gone up — hence He is perfectly adequate, and perfectly competent, to take of His things and show them to you and me.

Well, the Holy Spirit comes down, and in Acts 2, He descends upon the hundred and twenty disciples gathered together. He doesn't come upon the twelve simply, but He comes upon the hundred and twenty. Before that day, you will remember according to that word in John 11: 52 the children of God had been scattered abroad, but now, at this moment when the Holy Spirit came, they were gathered together in one, and not only that, but the Holy Spirit indwelt them — they were sealed by the Spirit — and He was with them, and the result was that the House of God came into existence in a new way. The people of God formed the dwelling place of God on earth.

Now I want to present to you in a simple way seven facts in this chapter that I think will give us an idea of the pattern of God's House. If we get the pattern of God's House into our souls, we shall be able to see whether or not we have departed from it. Now the first great mark of God's House must of necessity be that it is the place where God dwells. Hence the first great thing that comes before us in this chapter is the presence, power, and control of the Holy Spirit. Now you will note how the instant the Holy Spirit comes, everything that these disciples do is in the power, and under the control, of the Holy Spirit. They proclaim the glad tidings, but it was, "As the Spirit gave them utterance." In Acts 4: 8, we read, "Then Peter, filled with the Holy Ghost, said unto them, Ye rulers," etc., that is to say, when opposition arose, it was met in the power of the Holy Spirit. Then if we pass on we find in Acts 6 a question arises as to the temporal needs of the saints, and immediately men are chosen to meet this difficulty who are "full of the Holy Ghost." Then in the end of that chapter Stephen meets opposition, in the power of the Spirit. In the end of Acts 7, Stephen endures persecution, but he does it in the power of the Spirit — as we read, "He, being full of the Holy Ghost, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God." In the mighty power of the Holy Spirit he was able to face martyrdom. Passing on to Acts 8: 29, we find Philip, the evangelist, receives his instructions from the Spirit, and so we find, if we follow on chapter after chapter, that the Holy Spirit is present in the House of God to take entire control.

Now, beloved brethren, I think we may well pause for one moment to ask ourselves this question, Have we not in great measure lost the sense of the reality of the presence of the Holy Spirit? What was the origin of the ruin of Christendom? Was it not the loss of all sense of the presence of the Holy Spirit? The outstanding sin of Christendom is that it has so largely set aside and ignored the Holy Spirit. By its religious organisations and religious machinery it has, to a large extent, shut out the Holy Spirit.

The presence and control of the Spirit is then the first great mark of the House of God, and apprehending this, we shall be able to measure how great has been the departure from its pattern.

Before passing on, let me say that if the presence of the Holy Spirit is the first great outstanding feature in the House of God, it must involve that where the Holy Spirit is there can be no room for the flesh. Hence you will see in these early chapters of the Acts, that though the flesh seeks to intrude, yet, again and again, the flesh is dealt with. In the case of Ananias and Sapphira religious reputation is sought by lying, and is dealt with by the Holy Spirit; then in Acts 6, the flesh murmurs and is dealt with by the Spirit. Where the Holy Spirit is, the flesh must be excluded. Oh! brethren, looking around, we see, together with the loss of all sense of the presence and power of the Holy Spirit there is the allowance of the flesh in almost every form. We have practically said that the Holy Spirit is not able, that He is incompetent to move souls, and we have resorted to all kinds of fleshly methods to try to reach and to touch people. By music, and choirs, and pathetic solos, and other fleshly methods the Holy Spirit has been ignored, forgetting that only by the Holy Spirit can souls be reached, and that He is adequate to meet every possible emergency that can arise in the House of God.

Let me then repeat that the first great mark of the House of God is the presence and the power of the Holy Spirit. May God give us to see how far we have departed from the pattern, and may He bring us back to it.

The second great fact that comes out in this chapter is that the House of God is the place where the disposition of God towards men is made known. This is one great leading thought in the House of God. Hence, immediately the House of God is formed, men begin to hear, in all their different languages, the wonderful works of God. We get some of these wonderful works brought out in verses 22-36, how that God was with the Lord Jesus Christ; how He delivered Him up, how He was crucified, how He was raised from the dead, how He was received up into glory; and then mark what Peter says in verse 38: "Repent, and be baptised everyone of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." I do not think we always stop to think what a remarkable verse that is. Peter is speaking to the people who had spat in the face of their Messiah, they had nailed Him to the cross; they had crowned Him with a crown of thorns; they said, "Away with Him, not this Man, but Barabbas." But the marvellous thing is that immediately the House of God is formed there goes out from the House of God this wonderful message which tells to the world the disposition of God to those very people who had cast out His Son. This is what Peter tells them — in spite of what they had done; in spite of the fact that they had rejected the Messiah and spat in His face and crowned Him with a crown of thorns, such was the heart of God, that He can say, "Repent, and be baptised everyone of you" — not a single exception — "in the name of Jesus Christ," and you will receive the remission of your sins, and the greatest possible gift — "the gift of the Holy Ghost." Now that was the magnificent message that went out from the House of God.

Hence you will see another great feature of the House of God is that it is not only the place where God dwells, but it is the place where God is made known. Brethren, if we give up the gospel, we shall depart from the pattern of the House. And so you will find in chapter after chapter of this wonderful book that the gospel is told out, and the fact of the gospel being given up so much today in Christendom only shows how great the departure has been from the pattern.

Let me add in connection with making known the gospel, that not only is the House of God the place where God is witnessed to, but it is the place where God is witnessed to by God's witnesses. That is to say in the House of God, God chooses to take up whom He likes to do His work; and, as a matter of fact, He takes up very often very simple people, as we read, in 1 Cor. 1: 26, "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen; yea, and things which are not, to bring to nought things that are, that no flesh should glory in His presence." That is to say that God will have a wonderful witness going forth from His House, but He will have that witness carried out by His own witnesses, and His witnesses are for the most part the poor and feeble of this world. So in Acts 2 we read, "Behold, are not all these which speak Galileans?" Galileans, of course, were the simple country folk — the peasantry — and Peter "an unlearned and ignorant man" was their leader, and for the most part the witnesses of God have been all through the ages the simple and poor of this world. God on occasions may take up a rich man, or a noble man, for some special work, but generally, as of old, so to-day, God's witnesses are chosen from the despised of this world.

Passing on, we have in verse 41 a third fact. The House of God was formed by a people who were separate from this world. It says, "Then they that gladly received his word, were baptised: and the same day there were added unto them about three thousand souls." They were a separate company. Baptism, as we all know, presents the idea of separation. There was in that day, and there is in this day, the great world system, dominated by the power of evil and the will of men, but on the other hand there was a new circle formed by God, and in that circle the Holy Spirit dwelt. Dominated by the Holy Spirit, and the flesh excluded, there was a circle of life and light and blessing. The converts were separated from this world's circle, and were brought into the Christian circle by baptism — the figure of death. They said in substance, "We are dead to that world in which we once lived, we have left it in order that we might come into that new circle of life and love where God dwells." Now, dear friends, look around at Christendom, and what a sight we see! We see the world and Christians so mixed up that you cannot tell the difference. Does this not show how great has been the departure from the pattern of the house of God?

A fourth fact is in verse 42: "They continued steadfastly in the Apostles' doctrine," or the Apostles' teaching. The House of God is not a place where we are left in ignorance to follow our own way, and do the best we can; no, it is the place of divine teaching. For us today we have the Apostles' doctrine enshrined in the epistles. In Acts 2, it was limited to what was then known; to-day, we have the whole revealed mind of God in the Scriptures, and Paul's doctrine, which has come out since the day of Pentecost, is most important. The fact that the Apostles' doctrine is so lightly set aside today only marks a further stage in the downward course of departure from the pattern. Brethren we want to get back to the Word, and have our thoughts formed by the Apostles' teaching.

The fifth fact is, they continued in "fellowship." Fellowship, we know from 1 Cor. 1: 9, is the fellowship of His Son Jesus Christ our Lord — not fellowship with His Son, but fellowship of His Son. Fellowship is a very simple thought; it means that we participate in common, and that involves a bond which binds us together. We participate in common in the dominion and administration of the Lord Jesus Christ, we own one Lord, He is the bond of our fellowship, and, beloved brethren, we are responsible to be true to that fellowship.

The sixth fact is "they continued . . . in the breaking of bread." In the breaking of bread we formally commit ourselves to fellowship in the death of Christ. "The bread which we break is it not the communion of the body of Christ?" It is something we do ourselves. Baptism is the act of another. We could not baptise ourselves. But when we take the Lord's Supper, it is something we do. We formally commit ourselves to the death of Christ, and that means, beloved brethren, a very great deal. It surely means that now we are responsible to allow nothing that is contrary to Christ's death, that we are not to go on with that for which, and to which, Christ has died. Alas! in this respect, how great has been the departure from the pattern.

The seventh fact is, "They continued . . . in prayers." Here then is the last great mark of the House of God. It is marked by being a place of prayer. As we read in the Old Testament the House of God should be the place of prayer for all nations, so, too, when you come to the doctrine in the Epistle to Timothy we see a very, great deal is made of prayer. "I will therefore that men pray every where, lifting up holy hands." It is the place where we can get in touch with God on behalf of men in a perishing world around us. And being the place of prayer, it is the place where we express our dependence upon God.

Here then we have seven marks of the House of God — IT IS THE PLACE WHERE THE HOLY SPIRIT DWELLS and WHERE HIS PRESENCE IS KNOWN.

IT IS THE PLACE FROM WHICH THE GOSPEL GOES OUT. It is the House of God that sets forth the disposition of God to this poor world. It is then not only the place where the Holy Spirit dwells, where the Gospel is told out, but it tells of SEPARATION FROM THE WORLD. It is the place too, where we have DIVINE LIGHT, CHRISTIAN FELLOWSHIP EXPRESSED IN THE BREAKING OF BREAD and in PRAYERS.

Now I am not proposing anything that is not possible today. We are in the midst of ruin; everything is broken up, but still we have the pattern of God's House, and if I once see the pattern, there are two things before my soul; first, I must refuse everything that is not according to the pattern, and, secondly, I am responsible to walk according to the pattern.

One more remark before I close. In taking you back to Pentecost it is needful to sound a warning note, because we hear a very great deal today of going back to Pentecost, but what people mean, alas! is this, they want to make something of themselves by getting back to the outward power of Pentecost; they would like to get back to tongues and healing and miracles. I have no such thought. But what I do say is this — that while I have no thought of trying to go back to the outward power of Pentecost, yet I would seek to get back to the divine principles of Pentecost, and you will see that all I have brought before you this evening is quite possible today. The Holy Spirit is still here; the gospel can still be preached; it is still possible to be separate from this world; we still have the Apostles' teaching; it is still possible to walk in fellowship, to break bread, and to pray. There is not a single mark of the House of God, that I have brought before you, that is not possible to be walking in the power and blessing of. Hence we can go back to Pentecost for divine principles, but I do not go back for outward power.

Do not let us presume to reconstruct anything, or set up to be a pattern of the house. We shall break down if we do. All we have to do is in all simplicity to seek to walk in accordance with the principles of that House, and, brethren, I say again, I don't go back to Pentecost simply for outward power.

If I want power — and I do want power — I say do not go back to Pentecost, but on to glory, and, beloved brethren, I delight to look on and see the power is coming. A day of display is coming. There will be power and there will be display, but you must look on for that. I know there is a tendency to look back and say that the days that are gone were the best days. Sometimes it is said the times of the early brethren were the best days; and I have no doubt they were saying what wonderful days they had in the days of Wesley and Whitefield; and I am sure they again would talk of the days of Samuel Rutherford and the Covenanters; and if you had lived in Aberdeen and got in touch with Samuel Rutherford, he might have said, "Ah! if you had only lived a hundred years ago in the days of Luther;" and Luther was looking back to the days of St. Augustine; and he again was looking back to the days of the Apostles; and so they were all looking back, and all looking the wrong way.

It may be we live in a day of great failure, we are a feeble folk, but the best days are coming; they are not behind; they are on before. Look on. The glory of the latter house shall be greater than the glory of the former. In spite of all the breakdown, and all the ruin and all the weakness, the best times are coming, and in that great city — the holy City, New Jerusalem — I see the glory and power and display, and the weakness and the failure will have gone for ever, for the former things are passed away, and I see the purposes of God fulfilled in spite of the failure of man, so that I repeat, if we want power and glory, we must look on, and if we want divine principles to guide us in the present moment we must look back.

May the Lord give us a deeper sense of the pattern of the House according to His own mind, and may that pattern be transferred from Scripture to our hearts and minds so that we may seek to walk and live according to the principles and pattern of God's House!

The Pattern of the House

The Pattern of the House.

Ezek. 43: 10-12: Acts 2.

Hamilton Smith.

Address given at Aberdeen, Wednesday Evening, September 13th, 1922.

While we have been together reference has been made to that wonderful scripture, Ephesians 5 which tells us that "Christ loved the Church and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word that He might present it to Himself a glorious Church." From this scripture we rightly judge that to the heart of Christ the Church is the most precious thing on earth today.

Now I propose to speak on one aspect of the Church of God. We know, do we not? that the Church is presented in two great aspects in the New Testament. First, as the body of Christ, then, under another figure, as the House of God. When we speak of the Church as the body of Christ we think of all the Christians on earth formed into one body by the Holy Spirit and united to Christ as the Head in heaven; but when we speak of the Church as the House of God, we think of all believers united together by the Holy Spirit to form the dwelling place of God upon earth.

In other words, if we think of the Church as the body of Christ, we think more especially of the Church in its heavenly aspect, because it is obvious that if we are united to the Head in heaven, we belong to the place where the Head is. But when we speak of the Church as the House of God, we think of the Church in its earthly aspect as the dwelling place of God on earth, and therefore as a witness of God to the world. It is this latter aspect of the Church that I want to refer to this evening, namely, the House of God.

As the truth of the House of God may be new to some here, I will first refer to two scriptures which definitely show that God has His House on earth today. Let me read one verse; Ephesians 2: 22, "In whom ye also are builded together for a habitation of God through the Spirit." Then read 1 Timothy 3: 14, 15: "These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the House of God." Then the Apostle distinctly says that the House of God "is the Church of the living God, the pillar and ground of the truth." I simply refer to these two scriptures to prove the great fact that God has His House upon earth today.

Now, brethren, I would just remind you of a historical fact which is somewhat remarkable. Most here will remember, how that in the last century, about 1825, God in His grace revived the great truth of the Church, and at that time the truth that was first apprehended was the Church in the aspect of the body of Christ. It is striking that it was not until some years later that the truth of the Church as the House of God was generally apprehended or taught. It was only in the year 1860 that Mr. Darby published his tract, "The House of God; the Body of Christ," and in 1867 his second tract, "The Church — The House and the Body," appeared. The importance of this lies in the fact that the Church as the House of God is the last great truth that has been revived by God. And mark you, dear friends, the truth that is last revived is the truth that we first let go in a day of departure, and hence I think we shall agree that this truth of the Church as the House of God is of the first importance, and therefore I venture to bring it before you in a simple and practical way.

Now before I go further, I will ask you to turn to Ezekiel 43: 10-12: "Thou son of man, shew the House to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. And if they be ashamed of all that they have done, shew them the form of the House, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. This is the law of the House."

Now we all know that Ezekiel was the prophet of the Captivity; he was speaking to the people of Israel when they were held in captivity because of their iniquities, and God gave Ezekiel a magnificent vision of the House of God, and He says as it were, to Ezekiel, "You show the people this vision of the House so that they may see how far they have departed from My thought." There are two things the prophet was told to do; first he was to show them "the pattern of the House" then he goes on to say in substance a second thing "If," and you will please mark that If — "if these people are ashamed of the way they have departed from the pattern, you may go on and show them the law of the House." There are then two things there is (1) the pattern of the House, and (2) there is the law of the House.

I may point to a magnificent building, and you may admire its design and you may say to me, "Yes, I see the pattern, but tell me on what principle is the house governed?" Now, God has His House, and He has His principles for the administration of His House, and mark this, we cannot apply the law of God's House to a house that man has designed; you can only apply God's law to God's pattern; you cannot have a pattern of your own, and then try to work that pattern on God's principles. Hence, unless the people repented, the prophet had nothing more to tell them; but if they did repent, if they owned that they had departed from the pattern, he could tell them the law of the House.

Coming now to New Testament times we find that God has still His House upon earth. From the verses I read you, the one in Ephesians and the other in Timothy, it is very evident that God's House today is not formed of material stones it is a House formed of living stones, of believers and moreover God has given us the pattern of His House, as well as the law — the principle — on which His House is administered. Now in order to bring before you the immense importance of this great truth, let me briefly show you what a large place the House of God has in the New Testament.

For instance, in the Acts we see the pattern exemplified in a practical way. In 1st Timothy we find the pattern of the House in a doctrinal way. Then in 1 and 2 Corinthians we have the law of the House, or, the divine principles for the administration of the House, such as association, fellowship, holiness, liberty, love, edification, and separation. Then again, in the Epistles to the seven Churches in Rev. 2 and 3, we get the prophetic history of the Church as the House of God in the responsibility of men, with the result it has been ruined. Then coming back to 2 Timothy, we get instruction how to walk in a day of ruin, and finally, in Rev. 21, in the vision of that magnificent city, we have presented to us symbolically, the House of God in millennial display. From these scriptures you will see that a very large part of the New Testament is taken up with instructions as to the Assembly, the Church of God, viewed as the House of God.

Having made these preliminary remarks, I will ask you to turn to Acts 2, in order to present a few definite facts that will bring before us the pattern of God's House in a practical way. As we look abroad today, we see Christendom broken up into innumerable sects, each having a special form of Church government, holding distinguishing creeds and conducting their services according to special forms and ceremonies. We see, too, vast numbers of societies and organisations for sending out missionaries, and generally conducting religious work, and in them all we see devoted men for whom we can truly thank God.

But, beloved brethren, as we look abroad at Christendom, as we see all this vast machinery for carrying on the service of God, we may well ask ourselves, Is this what God intended? Is all this religious machinery God's way of carrying on His work? Is it according to the pattern? This surely, is a proper question to ask, and in order to answer this question we must go back to the Book, for the simple reason that it is not possible in a day of ruin and departure from the truth, to look abroad on this earth and see any concrete illustration of the House of God.

Therefore in order to get a true conception of the House of God — and here we are faced with a difficulty — we must get it in an abstract way. Abstracting our minds from all that we see around, we must seek to get before us the pattern of the house of God as presented in Scripture, going back to Pentecostal days. I think we shall get some true thought of the pattern of the House in a practical way, and, as I have said, we must have the pattern before we can talk of the law of the House.

In the opening chapter of the Acts we are faced with three great facts. First of all, redemption is accomplished. In Acts 1: 3, we read, "To whom also He shewed Himself alive after His passion." His sufferings then were over — redemption was accomplished. That was one great fact. Two other facts follow — the Lord Jesus Christ is received up into glory the Holy Spirit is received upon earth. The Church could have no existence apart from the accomplishment of these three stupendous facts. Redemption must be accomplished to remove everything that would hinder God having His Church; then the Lord Jesus Christ must take His place in glory, and the Holy Spirit must come down to earth.

Now, dear friends, I want for just one brief moment to press those two latter stupendous facts, because every essential truth of Christianity hangs upon them. Today there is a Man, a real Man, in the glory, and there is a Divine Person on earth. When I say there is a Man in the glory you must not for a moment think that I am forgetting that the Man, the Lord Jesus Christ in the glory, is "over all God blessed for ever;" He is that, but still the way Scripture presents the truth is, that He has gone back to the glory as a Man.

Stephen looked up and saw the Son of Man at the right hand of God.

Then, on the other hand, there is a Divine Person on the earth, and mark you, the One that has come down from the glory has come to represent Christ in you and me. That is to say the Lord Jesus Christ has taken a place in the glory as Lord, and the Holy Spirit has come down to make the Lord known in our hearts, and the Person that has come down is as great as the Person that has gone up — hence He is perfectly adequate, and perfectly competent, to take of His things and show them to you and me.

Well, the Holy Spirit comes down, and in Acts 2, He descends upon the hundred and twenty disciples gathered together. He doesn't come upon the twelve simply, but He comes upon the hundred and twenty. Before that day, you will remember according to that word in John 11: 52 the children of God had been scattered abroad, but now, at this moment when the Holy Spirit came, they were gathered together in one, and not only that, but the Holy Spirit indwelt them — they were sealed by the Spirit — and He was with them, and the result was that the House of God came into existence in a new way. The people of God formed the dwelling place of God on earth.

Now I want to present to you in a simple way seven facts in this chapter that I think will give us an idea of the pattern of God's House. If we get the pattern of God's House into our souls, we shall be able to see whether or not we have departed from it. Now the first great mark of God's House must of necessity be that it is the place where God dwells. Hence the first great thing that comes before us in this chapter is the presence, power, and control of the Holy Spirit. Now you will note how the instant the Holy Spirit comes, everything that these disciples do is in the power, and under the control, of the Holy Spirit. They proclaim the glad tidings, but it was, "As the Spirit gave them utterance." In Acts 4: 8, we read, "Then Peter, filled with the Holy Ghost, said unto them, Ye rulers," etc., that is to say, when opposition arose, it was met in the power of the Holy Spirit. Then if we pass on we find in Acts 6 a question arises as to the temporal needs of the saints, and immediately men are chosen to meet this difficulty who are "full of the Holy Ghost." Then in the end of that chapter Stephen meets opposition, in the power of the Spirit. In the end of Acts 7, Stephen endures persecution, but he does it in the power of the Spirit-as we read, "He, being full of the Holy Ghost, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God." In the mighty power of the Holy Spirit he was able to face martyrdom. Passing on to Acts 8: 29, we find Philip, the evangelist, receives his instructions from the Spirit, and so we find, if we follow on chapter after chapter, that the Holy Spirit is present in the House of God to take entire control.

Now, beloved brethren, I think we may well pause for one moment to ask ourselves this question, Have we not in great measure lost the sense of the reality of the presence of the Holy Spirit? What was the origin of the ruin of Christendom? Was it not the loss of all sense of the presence of the Holy Spirit? The outstanding sin of Christendom is that it has so largely set aside and ignored the Holy Spirit. By its religious organisations and religious machinery it has, to a large extent, shut out the Holy Spirit.

The presence and control of the Spirit is then the first great mark of the House of God, and apprehending this, we shall be able to measure how great has been the departure from its pattern.

Before passing on, let me say that if the presence of the Holy Spirit is the first great outstanding feature in the House of God, it must involve that where the Holy Spirit is there can be no room for the flesh. Hence you will see in these early chapters of the Acts, that though the flesh seeks to intrude, yet, again and again, the flesh is dealt with. In the case of Ananias and Sapphira religious reputation is sought by lying, and is dealt with by the Holy Spirit; then in Acts 6, the flesh murmurs and is dealt with by the Spirit. Where the Holy Spirit is, the flesh must be excluded. Oh! brethren, looking around, we see, together with the loss of all sense of the presence and power of the Holy Spirit there is the allowance of the flesh in almost every form. We have practically said that the Holy Spirit is not able, that He is incompetent to move souls, and we have resorted to all kinds of fleshly methods to try to reach and to touch people. By music, and choirs, and pathetic solos, and other fleshly methods the Holy Spirit has been ignored, forgetting that only by the Holy Spirit can souls be reached, and that He is adequate to meet every possible emergency that can arise in the House of God.

Let me then repeat that the first great mark of the House of God is the presence and the power of the Holy Spirit. May God give us to see how far we have departed from the pattern, and may He bring us back to it.

The second great fact that comes out in this chapter is that the House of God is the place where the disposition of God towards men is made known. This is one great leading thought in the House of God. Hence, immediately the House of God is formed, men begin to hear, in all their different languages, the wonderful works of God. We get some of these wonderful works brought out in verses 22-36, how that God was with the Lord Jesus Christ; how He delivered Him up, how He was crucified, how He was raised from the dead, how He was received up into glory; and then mark what Peter says in verse 38: "Repent, and be baptised everyone of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." I do not think we always stop to think what a remarkable verse that is. Peter is speaking to the people who had spat in the face of their Messiah, they had nailed Him to the cross; they had crowned Him with a crown of thorns; they said, "Away with Him, not this Man, but Barabbas." But the marvellous thing is that immediately the House of God is formed there goes out from the House of God this wonderful message which tells to the world the disposition of God to those very people who had cast out His Son. This is what Peter tells them-in spite of what they had done; in spite of the fact that they had rejected the Messiah and spat in His face and crowned Him with a crown of thorns, such was the heart of God, that He can say, "Repent, and be baptised everyone of you" — not a single exception — "in the name of Jesus Christ," and you will receive the remission of your sins, and the greatest possible gift — "the gift of the Holy Ghost." Now that was the magnificent message that went out from the House of God.

Hence you will see another great feature of the House of God is that it is not only the place where God dwells, but it is the place where God is made known. Brethren, if we give up the gospel, we shall depart from the pattern of the House. And so you will find in chapter after chapter of this wonderful book that the gospel is told out, and the fact of the gospel being given up so much today in Christendom only shows how great the departure has been from the pattern.

Let me add in connection with making known the gospel, that not only is the House of God the place where God is witnessed to, but it is the place where God is witnessed to by God's witnesses. That is to say in the House of God, God chooses to take up whom He likes to do His work; and, as a matter of fact, He takes up very often very simple people, as we read, in 1 Cor. 1: 26, "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen; yea, and things which are not, to bring to nought things that are, that no flesh should glory in His presence." That is to say that God will have a wonderful witness going forth from His House, but He will have that witness carried out by His own witnesses, and His witnesses are for the most part the poor and feeble of this world. So in Acts 2 we read, "Behold, are not all these which speak Galileans?" Galileans, of course, were the simple country folk — the peasantry — and Peter "an unlearned and ignorant man" was their leader, and for the most part the witnesses of God have been all through the ages the simple and poor of this world. God on occasions may take up a rich man, or a noble man, for some special work, but generally, as of old, so today, God's witnesses are chosen from the despised of this world.

Passing on, we have in verse 41 a third fact. The House of God was formed by a people who were separate from this world. It says, "Then they that gladly received his word, were baptised: and the same day there were added unto them about three thousand souls." They were a separate company. Baptism, as we all know, presents the idea of separation. There was in that day, and there is in this day, the great world system, dominated by the power of evil and the will of men, but on the other hand there was a new circle formed by God, and in that circle the Holy Spirit dwelt. Dominated by the Holy Spirit, and the flesh excluded, there was a circle of life and light and blessing. The converts were separated from this world's circle, and were brought into the Christian circle by baptism — the figure of death. They said in substance, "We are dead to that world in which we once lived, we have left it in order that we might come into that new circle of life and love where God dwells." Now, dear friends, look around at Christendom, and what a sight we see! We see the world and Christians so mixed up that you cannot tell the difference. Does this not show how great has been the departure from the pattern of the house of God?

A fourth fact is in verse 42: "They continued steadfastly in the Apostles' doctrine," or the Apostles' teaching. The House of God is not a place where we are left in ignorance to follow our own way, and do the best we can; no, it is the place of divine teaching. For us today we have the Apostles' doctrine enshrined in the epistles. In Acts 2, it was limited to what was then known; today, we have the whole revealed mind of God in the Scriptures, and Paul's doctrine, which has come out since the day of Pentecost, is most important. The fact that the Apostles' doctrine is so lightly set aside today only marks a further stage in the downward course of departure from the pattern. Brethren we want to get back to the Word, and have our thoughts formed by the Apostles' teaching.

The fifth fact is, they continued in "fellowship." Fellowship, we know from 1 Cor. 1: 9, is the fellowship of His Son Jesus Christ our Lord-not fellowship with His Son, but fellowship of His Son. Fellowship is a very simple thought; it means that we participate in common, and that involves a bond which binds us together. We participate in common in the dominion and administration of the Lord Jesus Christ, we own one Lord, He is the bond of our fellowship, and, beloved brethren, we are responsible to be true to that fellowship.

The sixth fact is "they continued . . . in the breaking of bread." In the breaking of bread we formally commit ourselves to fellowship in the death of Christ. "The bread which we break is it not the communion of the body of Christ?" It is something we do ourselves. Baptism is the act of another. We could not baptise ourselves. But when we take the Lord's Supper, it is something we do. We formally commit ourselves to the death of Christ, and that means, beloved brethren, a very great deal. It surely means that now we are responsible to allow nothing that is contrary to Christ's death, that we are not to go on with that for which, and to which, Christ has died. Alas! in this respect, how great has been the departure from the pattern.

The seventh fact is, "They continued . . . in prayers." Here then is the last great mark of the House of God. It is marked by being a place of prayer. As we read in the Old Testament the House of God should be the place of prayer for all nations, so, too, when you come to the doctrine in the Epistle to Timothy we see a very, great deal is made of prayer. "I will therefore that men pray every where, lifting up holy hands." It is the place where we can get in touch with God on behalf of men in a perishing world around us. And being the place of prayer, it is the place where we express our dependence upon God.

Here then we have seven marks of the House of God-IT IS THE PLACE WHERE THE HOLY SPIRIT DWELLS and WHERE HIS PRESENCE IS KNOWN.

IT IS THE PLACE FROM WHICH THE GOSPEL GOES OUT. It is the House of God that sets forth the disposition of God to this poor world. It is then not only the place where the Holy Spirit dwells, where the Gospel is told out, but it tells of SEPARATION FROM THE WORLD. It is the place too, where we have DIVINE LIGHT, CHRISTIAN FELLOWSHIP EXPRESSED IN THE BREAKING OF BREAD and in PRAYERS.

Now I am not proposing anything that is not possible today. We are in the midst of ruin; everything is broken up, but still we have the pattern of God's House, and if I once see the pattern, there are two things before my soul; first, I must refuse everything that is not according to the pattern, and, secondly, I am responsible to walk according to the pattern.

One more remark before I close. In taking you back to Pentecost it is needful to sound a warning note, because we hear a very great deal today of going back to Pentecost, but what people mean, alas! is this, they want to make something of themselves by getting back to the outward power of Pentecost; they would like to get back to tongues and healing and miracles. I have no such thought. But what I do say is this — that while I have no thought of trying to go back to the outward power of Pentecost, yet I would seek to get back to the divine principles of Pentecost, and you will see that all I have brought before you this evening is quite possible today. The Holy Spirit is still here; the gospel can still be preached; it is still possible to be separate from this world; we still have the Apostles' teaching; it is still possible to walk in fellowship, to break bread, and to pray. There is not a single mark of the House of God, that I have brought before you, that is not possible to be walking in the power and blessing of. Hence we can go back to Pentecost for divine principles, but I do not go back for outward power.

Do not let us presume to reconstruct anything, or set up to be a pattern of the house. We shall break down if we do. All we have to do is in all simplicity to seek to walk in accordance with the principles of that House, and, brethren, I say again, I don't go back to Pentecost simply for outward power.

If I want power — and I do want power — I say do not go back to Pentecost, but on to glory, and, beloved brethren, I delight to look on and see the power is coming. A day of display is coming. There will be power and there will be display, but you must look on for that. I know there is a tendency to look back and say that the days that are gone were the best days. Sometimes it is said the times of the early brethren were the best days; and I have no doubt they were saying what wonderful days they had in the days of Wesley and Whitefield; and I am sure they again would talk of the days of Samuel Rutherford and the Covenanters; and if you had lived in Aberdeen and got in touch with Samuel Rutherford, he might have said, "Ah! if you had only lived a hundred years ago in the days of Luther;" and Luther was looking back to the days of St. Augustine; and he again was looking back to the days of the Apostles; and so they were all looking back, and all looking the wrong way.

It may be we live in a day of great failure, we are a feeble folk, but the best days are coming; they are not behind; they are on before. Look on. The glory of the latter house shall be greater than the glory of the former. In spite of all the breakdown, and all the ruin and all the weakness, the best times are coming, and in that great city — the holy City, New Jerusalem — I see the glory and power and display, and the weakness and the failure will have gone for ever, for the former things are passed away, and I see the purposes of God fulfilled in spite of the failure of man, so that I repeat, if we want power and glory, we must look on, and if we want divine principles to guide us in the present moment we must look back.

May the Lord give us a deeper sense of the pattern of the House according to His own mind, and may that pattern be transferred from Scripture to our hearts and minds so that we may seek to walk and live according to the principles and pattern of God's House!

The Pleasure of the Lord

The Pleasure of the Lord.

"Yet it pleased the Lord to bruise Him; He hath put Him to grief: Thou shalt make his soul an offering for sin, He shall see his seed, He shall prolong his days, and the pleasure of the Lord shall prosper in his hand " (Isa. 53: 10).

Hamilton Smith

(Extracted from Scripture Truth Vol. 42, 1965-7, pages 194-9)

Three great truths stand out clearly in the above words of the prophet Isaiah. First, it is revealed that God has His pleasure; secondly, we are told that the pleasure of the LORD is going to prosper; thirdly, we learn, that the pleasure of the LORD will prosper in the hand of one Person — the Lord Jesus Christ.

From the beginning of the world's history, God has had His pleasure, but it has not prospered in the hands of men. There have been men of God, who, on occasions, have done great deeds, and in particular acts have wrought the will of God; yet it could not be said that the pleasure of the LORD had prospered throughout the ages. All things were created for God's pleasure (Revelation 4: 11); but sin marred the fair creation. In Noah God established government to restrain the evil of the world; but at once God's pleasure is set aside, for the one who was set to govern others failed to govern himself. The law was given to regulate man's conduct toward God and his neighbour, to secure the blessing of man on the earth; but at the outset man breaks the law with the golden calf. God establishes a priestly order to intercede with Himself on behalf of guilty man; at once the priest fails by offering false incense. God institutes royalty, and the kings lead the people into idolatry. God sends prophets to recall the people to Himself, and they stone the prophets. He places the government of the world in the hands of the Gentiles, and they use their power to exalt themselves. At last God sends His Son, and the Kings of the earth and the rulers of the Jews take counsel together against the LORD and His anointed. They nail the Messiah to the Cross. Thus it becomes manifest that the pleasure of the LORD has not prospered in the hands of men. Nevertheless the words of the prophet remain in all their inspired force; the pleasure of the LORD is going to prosper, but it will be in the hands of one Man, CHRIST.

Fixing then our gaze upon Christ we shall see, first, that the pleasure of God for man is set forth in absolute perfection in Christ: secondly, we shall learn that the pleasure of God is secured by Christ.

THE PLEASURE OF GOD SET FORTH IN CHRIST

To see the pleasure of God set forth in Christ, we need, first of all, to look back, and " consider Him" where He was in the midst of a world of sinners; then to look stedfastly on Jesus where He is in the glory of God.

Looking back at His wonderful pathway through this world we see the Lord Jesus, a Man amongst men, in whom God was well pleased. We hear Him say, "I do always those things that please Him" (John 8: 29). In the midst of a world of sinners, who but one who is a Divine Person as well as perfect Man could utter such words? Others might say, " We desire to do the things that please God," but only the Son could say, "I do always those things that please Him." The One who speaks thus must be either the Son of God, or an impostor. This the Jews clearly understood; but, alas, refusing to own Him as a Divine Person, they are compelled to charge Him with being an impostor, for they say, "Thou hast a devil," and "then took they up stones to stone Him."

Faith, however, delights to own His glory, and see in Him "the Word become flesh," "the glory as of the Only begotten of the Father". Tracing His footsteps on earth as we see at last a Man according to the pleasure of the LORD. As one has said, " Men seek their own glory. He sought His Father's alone. Men do their own will; His Father's will was His only business.... Think of One who for three and thirty years of His sojourn on earth never did one thing to serve Himself, spare Himself, exalt Himself, but for every moment of His life was and did spoke and thought, and felt, exactly as God would have Him."

If then this blessed Person could truly say, "I do always those things that please Him," the Father could, with great delight, justify such words, for after those thirty years in private at Nazareth, the heavens open over Him, and the voice of the Father is heard saying, "This is my beloved Son in whom I am well pleased." And again, when the three and a half years of His public life draw to a close, we hear the Father's voice declaring on the Mount, "This is my beloved Son in whom I am well pleased."

Thus at last we see on earth One who is altogether lovely and wholly for the pleasure of God. Moreover, as we look at Christ in His moral perfections, we see all that God desires to be set forth in a Man, and nothing short of His perfection will meet the pleasure of God for man. It is God's good pleasure to have a great company of people morally like Christ.

But we not only look back to see the moral perfection of Christ shining out in the midst of sinful men, in a world of sorrow and death, but we look up and see Jesus crowned with glory and honour in that scene where all tears are wiped away, where "there will be no more death neither sorrow, nor crying, neither shall there be any more pain", and, as with Stephen we look up through the opened heavens, and see "the glory of God and Jesus" at the right hand of God, we see that it is the pleasure of God to have us with Him.

Thus as we look at Jesus, we see the pleasure of God set forth in Him. We see that it is God's pleasure to have a great company of people saved from the wreck and ruin of this fallen world to be like Christ in His moral perfection as set forth in His path down here, and to be with Christ where He is in that home of light and love.

THE PLEASURE OF GOD SECURED BY CHRIST

Alas! this wonderful presentation of the pleasure of God in Christ made manifest the true condition of man under the power of sin Satan, and death. The natural man desires to be left alone to go his own way, do his own will, and gratify his lusts. Naturally we prefer the pleasures of sin to the pleasure of God. The light of the presence of Christ only proved that men loved darkness rather than light because their deeds were evil. The light was too strong for sinful men, and so they rejected Christ, nailed Him to the Cross, and put out the light of the world.

Thus, as we look upon Christ in all His moral perfection — His holiness, love, grace, gentleness, patience, meekness, and lowliness — every trait of His lovely character, every word that fell from His lips, every act and every step in His perfect path, only convicts us of being exactly the opposite. How then is it possible for God's pleasure to be secured by having a people who are morally like Christ, and suited to be with Christ in glory?

There is only one answer to this great question. The pleasure of God for man can only be secured by the death of the One who is altogether for His pleasure. This, indeed, was realised by the prophet Isaiah, for he says, "Yet it pleased the LORD to bruise him; he hath put him to grief." One has said that "He who has no pleasure in the death of the wicked was pleased to put His righteous Servant to grief — not, of course, because the death of agony was a pleasure to look upon, but as a means to the fulfilment of a great purpose". Thus immediately that great sacrifice is accomplished, the pleasure of the LORD begins to prosper. "When thou shalt make his soul an offering for sin," and not till then, the pleasure of the LORD shall begin to prosper. Before God could secure, out of a world of sinners, a people made like to Christ for His pleasure, God's holiness had to be met and our sins removed. This great work was done when His soul was made an offering for sin, and "He was wounded for our transgressions". So, in the New Testament, we see the fulfilment of Isaiah's prophecy, and we read. He "offered Himself without spot to God" to meet the holiness of God; and of believers it is written, " He was delivered for our offences and raised again for our justification."

This great work being foreseen by the prophet, he tells us the results that will follow. He says, "When thou shalt make his soul an offering for sin, he shall see his seed. For the natural man death would cut off all hope of a seed, but by death this blessed Man secures a seed. So we hear the Lord, Himself, saying, "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). Thus He secures His seed  - a spiritual seed — composed of a great host of the redeemed gathered out of all nations, who at last will sing the new song, "Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation" (Revelation 5: 9).

Then we read, "He shall prolong his days." Death that ends the days of fallen man, becomes the means of prolonging the days of this perfect Man. What a seeming paradox is this! As one has said, "He is 'cut off from the land of the living'; is buried, and yet He shall live and have continuance of days." The resurrection is the glorious answer to this paradox. It is no part of the pleasure of God that man should lie under the sentence of death, any more than that he should come under judgment for his sins. We see Jesus delivered for our offences and raised again for our justification, and we hear Him say, "Fear not, I am the first and the last, and the living One; and I became dead, and behold I am living for evermore, and have the keys of death and of Hades." The Psalmist can say, "He asked life of thee, and thou gavest it him, even length of days for ever and ever" (Psalm 21: 4). Thus we see the pleasure of the LORD, not only set forth in Christ, but secured by Christ.

We look on beyond all the failure of man and we see the day is coming when, as the result of all that Christ is, and all that He has done, the great host of the redeemed will be like Christ and with Christ. Then, indeed, the words of the prophet will be fulfilled, "He shall see of the fruit of the travail of his soul, and shall be satisfied" (N.T.). What a day of triumph will that be, when at last all His people are gathered home, when every trace of the wilderness journey is past, and they are presented to Christ all glorious, not having spot or wrinkle or any such thing, but are holy and without blemish. Then indeed, He will rise up and say, "I am satisfied", and the pleasure of the LORD will be accomplished. We shall be there "According to the good pleasure of His will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved" (Ephesians 1: 5, 6).

Such is the eternal pleasure of God for Christ and His people, that will be most surely accomplished. In the meantime, as we pass along our way to the glory, God is working in us both to will and to do of His good pleasure" (Philippians 2: 13-16). It is God's good pleasure that even now there should be an answer in His people to all that He has purposed for them. It is His pleasure that the flesh with all its murmuring and reasonings should be set aside, secondly, that Christ morally should be displayed in us by a life that is blameless, and harmless, and without rebuke; thirdly, that we should be a witness for God by shining as lights in a dark world, and holding forth the word of life in a world of death. If then this is His good pleasure for believers while yet in this world, may we join with the Apostle in praying that we may be made 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" (Hebrews 12: 21).

An Open Letter On Present Exercises

An Open Letter On Present Exercises.

Hamilton Smith.

July, 1938.

Beloved Brethren in the Lord,

This letter is written in the humble hope that it may be some little help to those gathered to the Name of the Lord, who, in many parts of this country, as well as in other lands, are deeply distressed by individuals, and in a few cases by meetings, that, in spite of protest, persist in having intercommunion with Open Brethren meetings, and thus take a course which, it is feared, if not firmly refused, must lead to further division among the people of God.

It is common knowledge that in America a division has been caused amongst the so-called Grant Brethren owing to the fact that certain individuals, and meetings, have persisted in taking a course that has led them into intercommunion with Open Brethren.

Further, we have recently seen how a large number of the so-called "Lowe" (or "Elberfeld") Brethren in Germany have, not only abandoned the truths of the Assembly in order to meet the demands of political leaders, but have also departed from divine principles by the further retrograde step of amalgamation with the Open Brethren.

In the face of these facts it surely becomes us to raise our voices, not only against this solemn departure from the path of separation, but also on behalf of the truths involved. Thus, while seeking to avoid all personalities, the writer would seek to call attention to the great principles that are at stake; to warn brethren against the methods by which the enemy is seeking to rob the Lord's people of the truth; to arouse exercise as to the low spiritual condition that exposes the people of God to such attacks; to appeal to the consciences of those who are leading in this down-grade movement; and to encourage those who oppose it to stand fast in the Lord and the power of His might.

Looking back over the long history of the professing Church we can thankfully own that there have been gracious revivals of evangelical truths. But, beyond all such revivals, let us not forget that, in the early part of the last century, the Lord recovered to many of His people the great truths concerning Christ and the Church.

At that time the eyes of many were opened to see, not only the absolute necessity and importance of the knowledge of forgiveness and justification, but that, beyond all these personal blessings with which the mass of believers are content, there are the deeper truths of the calling and purpose of God unfolded to us in the mystery concerning "Christ and the Church."

Thus the truth of the Church in its different aspects was gradually recovered to the people of God. Believers were seen to be "One flock" under "One Shepherd"; the one Body of which Christ is the Head; the House of God for an habitation of God through the Spirit; and as the Bride espoused to Christ.

It was further seen that distinct privileges and blessings are connected with these different aspects of the Church. It became clear that as the "one flock" the people of God are viewed as "strangers and pilgrims" passing through this wilderness world wholly dependent upon "one Shepherd" for spiritual food, and protection from every foe. As the one body of which Christ is the Head, it was seen that the people of God are viewed as a heavenly people united to, and represented in, their Head in heaven, and as the one body, are left here to represent the moral excellencies of Christ on earth. As the House of God it was seen that believers are viewed as "the pillar and base of the truth" to witness to the grace of God in the power of the Holy Spirit. As the Bride of Christ, it was seen that Scripture views the people of God as taken up for the satisfaction of the heart of Christ, and as such are to be subject to Him in response to His love.

Further it was seen that these privileges and blessings entail corresponding responsibilities. If God gives light, it is incumbent that we should walk in consistency with the light. At once the question arose, How can we take up our responsibilities, and walk according to the light that God has given, and yet remain in religious systems which, by their constitution, doctrines, and practice, in different measures, set aside every truth 'concerning "Christ and the Church"? In answer to this question it was found that Scripture provides for this day of ruin, and that the individual who desires to answer to the mind of the Lord is instructed to "depart from iniquity"; to "purge" himself from vessels to dishonour; "turn away" from the mere religious profession that has "form of piety," but denies the power thereof; and, having separated from the evil, is to "follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart."

Thus the believers, to whom these truths were recovered, found that if they answered to the truth of the "one flock," and followed Christ as the "One Shepherd," they would be led outside the camp and every religious system formed after the pattern of the camp. (John 10: 3: Heb. 13: 13) Further, they found that if they walked in the light of the one Body of which Christ is the Head, at once they were outside every religious system which in practice is a denial of the one body, or sets aside the Headship of Christ. Again, they found that if they walked as becomes those who form the House of God, at once they must refuse every religious system which, by its human organization, ignores the presence of the Holy Spirit. Lastly, if walking according to the truth of the Church as the Bride of Christ, they found that, in devotedness to Christ, they must refuse all teaching that would draw their hearts from Christ by presenting "another Jesus," "another Spirit," or "another gospel." (2 Cor. 11: 2-4) Thus, in order to answer to the light, those to whom these truths had been recovered separated from the religious systems of men in order to gather to Christ alone in the outside place of reproach.

But, as in Apostolic days, the great effort of the enemy was to rob the saints of this great mystery concerning Christ and the Church, so from the moment of this recovery of the truth, the enemy has unceasingly sought to rob us of these truths. He has sought to accomplish this end in two ways; first, by seeking to lead us to adopt principles which, in practice, deny these truths; and secondly, by seeking to lead us to abandon the path of separation in which alone they can be carried out.

The first great effort to lead believers to adopt principles destructive of the Church in its practical administration was made in connection with the Open Brethren movement which had its origin in a meeting known as "Bethesda," Bristol. Of this movement, one has given a true summary, as follows:- "The avowed principle of the 'open' communion of the independency of each one gathering of every other is — we know — contrary to the One Lordship of Christ, to the truth that He is Head, to the fact that there is one Spirit, to the consideration that the instructions given in the Word of God to one gathering are in view of, and for the guidance of, all gatherings in Christian fellowship (1 Cor. 1: 2; 4: 17; 7: 17; 14: 33, 34; Rev. 2: 7, 11, 17, 29; 3: 6, 13, 22); and it is inconsistent with the 'partnership' (fellowship) to which all Christians in every place are called (1 Cor. 1: 9), and with the truth that there is one body, energised by one `ego,' Christ. These truths recovered to us by the grace of God, are distinctly challenged in these days by the principles of independency affirmed by `open' brethren as such, and are rendered the more alluring and deceptive to the ordinary Christian by the undeniably evangelical activities of those who profess them. We would acknowledge that which is of God in any Christian, and thankfully do so; yet if Christians justify principles destructive of the testimony of the Lord because they are held in common with much gospel interest, we cannot accept this as the true way of the Church according to Scripture." (W.H.W.)

For several generations those to whom these truths had been recovered realised the seriousness of this movement. They saw that inasmuch as those who were led away into this independent movement had given up the light, they were, in this respect, in a far more serious position than believers in the sects who had never received the light. Thus those who sought to remain true to the light God had given firmly refused to have fellowship or intercommunion with gatherings of Open Brethren.

But what has been the recent history of those to whom so much light has been given? Have we not to confess that of late years there has been a gradual tendency to decline from God's principles, to forsake the old paths and seek a wider path which entails little reproach and is more popular and pleasing to the vanity of the flesh? One has truly said, "The principles of God may be deserted by easy gradations. They may first be relaxed, then forgotten, then despised. They may pass from a firm hand into an easy one, from thence to an indifferent one, and find themselves at last flung away by a rebellious one. Many have at first stood for God's principles in the face of difficulties . . , then merely grieved over the loss of them, . . . then, been careless about their loss or maintenance . . . . and at last, with a high hand broken them." (J.G.B.)

Have not these words a solemn voice for us in this our day? Have we not to admit that the great truths concerning Christ and the Church have been largely neglected? We read hardly anything of them in printed ministry; we hear little of them in public ministry, and they are seldom mentioned in the prayer meeting. It is not, indeed, that we have given up the gospel: but is there not a real danger of sinking down into evangelism without the mystery? It has been truly said that, "The mass of Christians would be satisfied to see the saints up to the gospel with "good conduct, and good works." But as in Paul's' day, so in this, if we are to enter into "the full assurance of understanding to the full knowledge of the mystery of God" it will entail "great conflict."

Moreover, the enemy is not only seeking to rob us of the truth by the neglect of the truth itself, but, it is increasingly evident that he is seeking to do so by leading us into intercommunion with Open Brethren and thus out of the path of holy separation which is alone consistent with those truths.

This movement has shown itself in two ways; first by individuals in different meetings, persistently ministering in Open Meetings (and in some cases breaking bread). Secondly, by meetings not only approving of individuals going to Open Meetings to minister, but also inviting Open Brethren to minister in their midst, and thus, by the "interchange of pulpits" leading to all barriers being broken down and to the ultimate inter-communion with the independent position, by the underhand method of "peaceful penetration".

Wherever this course has been taken, whether by individuals or meetings, it has invariably led to sorrow, confusion, and disintegration. We may well ask, then, Have not those who have taken this course ceased to follow "righteousness, faith, love, peace, with those who call upon the Lord out of a pure heart"? As one has said, "To profess to be separated to Christ — and this is the only consistent cause of our being where we are — and yet to dabble on every possible occasion in every or any system from which truth demands separation, is not righteousness." (W.H.W.) To seek to escape reproach by taking a wider path, with its numbers and popularity, and approval of the religious world, is not faith. To take a path that only brings sorrow and confusion among those in the outside place, and bolsters up our fellow believers in false systems that do not give Christ His place as the "one Lord," nor the Holy Spirit His place in the Assembly, is surely a heartless disregard of love. To deliberately pursue a course that ignores the consciences of the Lord's people, and leads to further scattering and division, cannot be the way of peace.

Those who prefer this wider path can easily take it, and do all that they are doing without bringing any confusion among the people of God, by simply withdrawing from those who have always firmly refused this course as contrary to the mind of the Lord. This surely would be the only upright path for such to take. Alas! seeing there are individuals and meetings that refuse to take this course, the question arises how are those to act who desire to maintain what they know to be the truth? In the case of individuals,  who, after all protest, persist in associating with Open Brethren meetings, and thus "cause divisions and offences contrary to the doctrine ye have believed," we are definitely told to "avoid" such. (Rom. 16: 17) Where this instruction has been faithfully acted upon, the meetings have been finally delivered from such troublers by their ultimate withdrawal, for no one can remain in a meeting who is avoided by all. In the case of meetings, that definitely take independent ground, the only course is for the neighbouring meetings to take the matter into godly consideration, and if every protest and appeal is unavailing, to refuse to have further fellowship with the meeting. In a few cases our brethren have been compelled to take this sorrowful course, and hitherto, acting in the truth of the one body and the one Lord, the judgment of the neighbouring meetings has been respected by brethren generally and thus we have been spared the sorrow of further division.

Recently, however, a more serious exercise has arisen inasmuch as cases have occurred of meetings taking independent ground while the neighbouring meetings refuse to take action. Thus there arises a class which while not going to the extreme lengths of independency yet refuse to raise any protest against those who do so. Such take a neutral position and, it is to be feared, under the name of charity fall into the snare of indifferentism, and thus fail in love to their brethren, and faithfulness to the Lord.

This presents difficulties of a more serious nature, for it is evident if those in the immediate neighbourhood of a meeting taking independent ground refuse to act, then those further afield, who desire to retain the truth and act for the Lord's people and the Lord's glory, will, for their own protection, have to act. In so doing they must remember that they are not dealing with an ordinary matter of local discipline but with an abandonment of principle that concerns us all. Thus it would seem the only course, if protests and appeals are unavailing, is to firmly refuse to have fellowship with the independent meeting, in spite of the refusal of the neutrals to take action.

Furthermore, we must surely feel that it is not enough to judge and refuse this independent movement, but that it also becomes us to humble ourselves for the low spiritual condition that has made such a movement possible. That which brought about the ruin of the church at the start was a low moral condition, as the Apostle had to write, "All seek their own, not the things which are Jesus Christ's." Like the returned remnant of Haggai's day who ceased to build the house of the Lord and occupied themselves with their own houses — and thus failed in the very purpose for which they had been brought back to the land — so we, in our day, have failed to maintain the truths for which we have been delivered from the Babylonish captivity of the sects, and have settled down in our own things seeking our own ease and respectability. Does it not, then, behove us all to humble ourselves before the Lord for our failure, and judge ourselves for our worldliness and the consequent neglect of the truths so graciously recovered to us?

Thus humbling ourselves in His presence may we not count upon the compassions of the Lord, seeking that He might graciously stem this downgrade movement, and grant a little reviving by drawing us to Himself, and to one another, in obedience to His words, and in the bonds of His love?

It has been said that whatever truth God has been pleased to give to men He commits it first to their responsibility to hold in its integrity. Secondly, that men always fail in their responsibility. Thirdly, that the truth men have failed to maintain, God in His grace makes good in a remnant. Thus, in spite of all the failure and disintegration that has taken place amongst those who have received so much light, may we not confidently trust that, in this land as well as in others, there will be found until the end, the twos and threes seeking to walk in the old paths, and who, in great outward weakness; will seek to keep the Lord's word, and not deny His Name. May it be our earnest desire to be found of this number when the Lord comes!

If then, in the face of every opposition we are to hold fast that which we have, that no man take our crown, it can only be as we "Stand fast in the Lord"; are of "The same mind in the Lord"; as we "Rejoice in the Lord" and remember that "The Lord is near." (Rev. 3: 11: Phil. 4: 1, 2, 4, 5)

Looking at the sorrowful and divided condition that exists amongst those to whom so much light has been given, we may be tempted to lose all hope and say with Jeremiah of old, "The anger of the LORD hath divided them; He will no more regard them. . . . Our end is near, our days are fulfilled; for our end is come" (Lam. 4: 16, 18). Nevertheless, if we look above and beyond all the failure, to the Lord, faith will also say with Jeremiah, "Thou, O LORD, remainest for ever; thy throne from generation to generation. . . Turn thou us unto Thee, O LORD, and we shall be turned; renew our days as of old." (Lam. 5: 19, 21)

Yours affectionately in the Lord, HAMILTON SMITH.

The Rapture

The Rapture

Hamilton Smith.

(Extracted from Scripture Truth Vol. 42, 1965-7, pages 49-54.)

There is a very definite feeling amongst the people of God that the day of grace is about to close. In the words of the prophet we may say. "The day goeth away, for the shadows of the evening are stretched out." For the Christian, we may add, in the words of the Apostle "The night is far spent, the day is at hand".

Even men of the world have a vague uneasy feeling that some great crisis is approaching. What form it will take, and how to meet it they know not. Christians, however, with the Bible in their hands, Christ in the heart, and the Holy Spirit to guide, are not left in darkness. They know that Christ is coming, and that His coming is very near. We realise in some measure the deep need of this sad world, and we know that all the efforts of men to meet that need will be in vain. Kings and Dictators, Parliaments and Committees, may for a time and in some limited measure, relieve local distress, but they cannot remove the universal misery of a world under sin and death. Neither conferences and leagues, nor treaties and pacts, will end the sorrows of the Jew, the misgovernment of the Gentile, nor the corruptions of Christendom.

There is only One who can deal with all the evil, end the sorrows of the earth, hush creation's groan maintain the glory of God, and bring in universal blessing for man. Whether realised or not, the great need of the Jew, the Gentile, and the Church, is the coming of Christ; as we sometimes sing,

Lord, Lord Thy fair creation groans,

The air, the earth, the sea

In unison with all our hearts,

And calls aloud for Thee.

The condition of the professing people of God, in these last closing moments, may well solemnise our hearts, and humble us in the dust. It is foreshadowed in the condition that existed, among the people of God in the closing days of Old Testament history, for history has a strange way of repeating itself. At that time Israel had utterly broken down; the little remnant who had returned from captivity had completely failed. But in the midst of all the prevailing corruption there were a few godly souls who feared the Lord, thought upon His Name, and spake often one to another. One thing marked them above all else — they looked for the coming of Christ. They did not look for improvement in the world; they had no thought of seeking to put things right in Israel; they made no pretension to be anything themselves but they looked for the Sun of righteousness to arise with healing in His wings. Their only hope was the coming of Christ. Amongst themselves all was weakness; behind them all was failure, around them all was corruption; but before them stretched the glory to be ushered in by the coming of Christ.

Their position, in very many ways, sets forth that of the people of God today. The Jew has crucified his Messiah, and has been scattered over the world; the Gentile has so utterly broken down in government, that civilisation seems on the verge of being lost in a welter of lust and violence; the Church has utterly failed in its responsibility as a witness for Christ; and those who, in the midst of the ruin, have sought to answer to the mind of God, have utterly broken down. The failure on man's side, is absolute and irretrievable. But our only hope remains, Christ is coming; and in spite of all the failure behind us, and around us, the glory lies before us.

If then the coming of Christ is the great hope that is set before us for our special encouragement and comfort, in a day of ruin, we shall do well to examine Scripture, not with the vain idea of attempting to fix a date for the coming, or indulging the fleshly love of prying into the future, but with the desire of having our affections awakened towards the One who is coming.

First let us turn to Scriptures which establish the great facts that the Lord Jesus is coming to reign in glory, and that when He comes His saints will come with Him. Then we may look at Scriptures that tell us how the saints will be brought to Christ, in order to come with Him.

Turning to the last Epistle in the New Testament we find we are carried back by Jude to the first Book in the Bible, to learn that in less than seven hundred years after the Creation of man the world had become apostate. In the days of Enoch the world was approaching the great crisis of the Flood. No hope was held out of any recovery of an apostate world; but, in view of the judgment to come we have the first great prophecy of the coming of Christ. Enoch says, "Behold the Lord cometh with ten thousand of His saints" (Jude 14). The world passes on to judgment, the saints are preserved to come with Christ in glory.

Passing on to the prophet Zechariah, who prophesied in the day of Israel's ruin at the close of the Old Testament history, we find he holds out no hope of the recovery of the nation; but, in view of another great crisis, there is again held out before the saints the hope of the coming of Christ. The prophet says, "The LORD my God shall come, and all the saints with thee" (Zech. 14: 5). Again the world passes on to judgment, but the saints are preserved to come with Christ.

Now may we listen to the testimony of the Apostle John, as declared in Revelation 19: 11-16? His prophetic utterances close the witness of the New Testament. John speaks in view of another great crisis in the history of the world — the complete break down of the nations and of Christendom. As in the days of Enoch before the close of the Old World, and as in the days of Zechariah before the close of the Old Testament, so in the days that will close the course of this present world, we learn there is no hope but in the coming of Christ, and that when the "heaven is opened", and the "King of kings" comes forth, the armies of heaven will follow Him. Thus again we learn that the present world rolls on to judgment, but the saints are preserved to come with Christ.

To anyone subject to the Word of God these Scriptures, with many others that might be cited, definitely prove that the Lord Jesus is coming to earth the second time, in power and glory, and when He comes His saints will come with Him. Seeing however, that from the beginning of history to the present day, generations of saints have passed away, and their bodies have been laid in the grave, and that, at the present moment, millions of believers are living on the earth, while Christ is in heaven, the question naturally arises, How will the saints join Christ to come with Him?

This important question was allowed to be raised very early in the history of the Church, that we might have an inspired answer through the Apostle Paul. His first Epistle to the Thessalonians was written to give us the answer. In the first chapter of this Epistle we are told that these Thessalonian saints had been "turned to God from idols to serve the living and true God; and to wait for His Son from heaven . . . even Jesus, which delivered us from the wrath to come". When Christ appears the second time it will be in wrath, or judgment, upon the nations that have rejected Him; but with complete deliverance for His people who have suffered persecution for His name's sake. These Thessalonian saints were sustained in the midst of their persecutions by rightly looking forward to a glorious answer to all their sufferings at the appearing of Christ, when they would share with Him in the glories of the Kingdom.

This hope will not be disappointed; but as time passed on, and the coming of Christ was delayed, some of their number "fell asleep". This troubled them with the thought that possibly the saints who had passed away, would miss all the blessings and glories of the reign of Christ, that would be enjoyed by those who were alive on earth when Christ appeared. They probably had no question as to their eternal blessing, or that they would enjoy the heavenly blessings of the Father's house, but they feared they would miss the Kingdom glories. The Apostle meets this difficulty in the fourth chapter of the Epistle. He first sets their minds at rest in regard to those who had been taken from them. He would not have us ignorant "concerning them which are asleep" (verse 13).

These saints were in ignorance, and sorrow was the result of their ignorance. The Apostle wishes to dispel their darkness, and wipe away their tears. And the way he takes is the only effectual way of dispelling the clouds and ending the sorrow. He presents Christ. He reminds us that Jesus has died and is risen again; and that His death and resurrection is the great pattern of them that sleep. Christ's resurrection was secret; so, indeed, will be the resurrection of His sleeping saints. Just as we believe one, so we can believe the other. Unknown to the world they will be raised again in order that God may bring them with Jesus (1 Thess. 4: 14).

Still the question remains, How will these risen saints, and how will the living saints, be brought to be with the Lord, so that they may come with Him? This question the Apostle proceeds to answer in the parenthetical verses, 15 to 18, of chapter 4. The Apostle stresses the importance of this passage by specially reminding us that he is speaking "by the Word of the Lord ". We know that all his Epistles were inspired, but there are truths of such special importance that he introduces them with the reminder that he speaks by special revelation. The truth of the gospel, the truth of the Mystery, the Lord's Supper, and, in this passage, the truth of the Rapture of the saints are all introduced in this way (Gal. 1: 12, 1 Cor. 11: 23, Eph. 3: 3, 1 Thess. 4: 15).

This, perhaps, is the only Scripture that directly tells us how we shall be taken to be with the Lord. There are, however, two other Scriptures to which we may profitably refer before examining this passage.

First, 1 Corinthians 15: 51-53. In this chapter the great subject is resurrection. The coming of the Lord is not actually mentioned though we know, from 1 Thessalonians 4, that the events of which these verses speak, will take place at His coming. The Apostle says, "Behold I show you a mystery," and then he tells the secret that "We shall not all sleep, but we shall all be changed." That we are coming with the Lord was no secret, for, as we have seen, Enoch and the prophets had spoken about this great event. But no prophet had ever hinted that a number of saints would never pass through death. This, indeed, was a secret reserved for the New Testament times. But if all will not pass through death, all will be changed. The sleeping saints will be "raised incorruptible", and the mortal bodies of the living will "put on immortality". The passage, however, does not go further. If we only had this Scripture we should not know into what likeness we are changed, nor what would happen to us when we are changed. This then is the first step in the great event that leads to our being with Christ. "We shall all be changed."

Passing on to the second Scripture, we read, in Philippians 3: 20, 21, that "we look for the Lord Jesus Christ as Saviour who shall change our body of humiliation that it may be fashioned like unto His body of glory". This Scripture throws further light on this momentous event. The Epistle to the Corinthians has told us we shall be changed. This passage tells us we shall be changed into the likeness of Christ. Not only shall we be morally like Him, but we shall have bodies of glory like His own. In the light of this revelation we may well ask ourselves, Why this amazing grace? Why are poor sinners such as ourselves going to have these bodies of humiliation fashioned like His own glorious body? Ah! we know the answer, we are going to be like Him that we may be the everlasting witness to the worth of His Person and the efficacy of His work. Think of that poor degraded thief on the Cross, think of the proud Christ-hating Pharisee Saul of Tarsus; then pass on in thought to heaven and as, in the day to come, we gaze upon these men as glorified saints shall we not see the amazing efficacy of the work of Christ, that removes every trace of sin, and enables these men to be changed into the likeness of Christ. And what is true of these men will be true of all the saints in that vast scene of glory. When we come out in His likeness it will be according to the riches of His grace, and to the praise of the glory of His grace.

Thus we learn from Philippians that when changed it will be into the likeness of Christ, but this passage does not state what will happen to us when changed. For this further truth we must return to the fourth chapter of the First Epistle of Thessalonians. There, in verse 16, we read that "the Lord Himself shall descend from heaven". Here then we have the blessed intimation that the Lord is coming for us. The language is very explicit. It is not simply stated that the Lord shall descend, but that the Lord, Himself, shall descend. This is in accord with the Lord's own words to His disciples, "I will come again and receive you unto myself." He will not be accompanied with the great host of His holy Angels as when He comes to earth. He will come alone to meet His saints, even, as in the beautiful type, Isaac goes forth alone at eventide to meet his bride as she comes up from her wilderness journey.

Then let us notice, it is not a descent to earth, as when He appears to reign, and His feet stand once again on the Mount of Olives. It truly says He will descend, but it very precisely says it is a descent from heaven, not a descent to earth.

Moreover, we are told, that at the moment of His coming there will be a triple summons. The assembling shout, the voice of the Archangel, and the trump of God. From 1 Corinthians 15, we know that the trump of God raises the sleeping saints. The voice of the Archangel does not imply that the Archangel is present, or that the Archangel speaks, as our translation might suggest. The true translation is "with an assembling shout, with archangel's voice, and with trump of God". There is no article before Archangel and trump. It is simply characteristic of the Lord's voice. He speaks in this way, with Archangel's voice, and it may be this is the voice that changes the living saints, as the trump of God raises the dead. Then with an assembling shout He gathers both classes of saints together, and calls them to Himself.

Having assembled His saints we are caught up together. How blessed to know that, in this happy moment, so soon to come, all the things that have divided the saints will vanish away, and the humiliating divisions that have rent the Church of God, and scattered the people of God, will be for ever past. At last for one brief moment, it would seem, in the very scene of all the failure, His people will be together. For it will not be in little companies or groups of saints that we shall be taken. It will be no partial rapture by detachments, as some falsely teach today, for the word is "We . . . shall be caught up together."

Further, we learn that the meeting will take place in the air. Then how blessedly it all concludes, "So shall we ever be with the Lord." It is the Lord Who will bring us together, and the Lord Who will hold us together; never more to be divided from one another, never more to be separated from the Lord. "Wherefore," says the Apostle, "comfort one another with these words."

Here, then we have the mystery of His coming, the secret rapture of the saints by which they are taken from earth to meet Christ in the air, that they may be with Him when He comes.

Nevertheless, this great passage does not go beyond the meeting in the air. It is silent as to what happens after that wondrous meeting. Turning to the first three verses of John 14, we hear of a further stage in our journey to the glory of the Kingdom. Here the Lord tells us that He has gone to prepare a place for us in the Father's house, and that when He comes again it will be to receive us unto Himself. That meeting, we know from Thessalonians 4, will take place in the air. Having received us to Himself, He will conduct us into the Father's house, as He so blessedly says, "that where I am, there ye may be also." He is leading us along the path of life which He Himself has trodden, and which leads to fulness of joy, and pleasures for evermore in the Father's house.

The last stage in the path to glory will be when Christ comes forth to reign. At His first coming He came in humiliation, and in circumstances of weakness. At His second coming the heavens will open and He will come forth as the King of kings, and the Lord of lords. His mighty angels will accompany Him, the armies in heaven will follow Him, and, Enoch's prophecy will be fulfilled, "Behold the Lord cometh with ten thousands of His saints."

These are the stages on our way to glory. First the meeting with the Lord in the air; then to pass in to the joys of the Father's house; lastly to come forth with Christ to share His Kingdom and His throne.

This then is the blessed hope that lies before us; The joy of the Lord's presence. The fulness of the Father's house, and The glory of the everlasting kingdom.

We may add, in the great eternity beyond there lies the eternal state in the new heaven and the new earth where God will be all in all.

Seeing then that we wait for these coming glories, we may well say, "What manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God."

The Facts Restated

The Facts Restated

A criticism of recent pamphlets defending the principles of Open Brethren — 1930.

By Hamilton Smith.

Note.

The following letter was written in reply to a communication from a brother in the Open Brethren Fellowship, enquiring if I had issued an answer to Mr. W. Hoste's pamphlet, "Re-judging the Question," and Mr. H. P. Barker's pamphlet, "Why I abandoned Exclusivism."

It is now printed, not for the sake of fighting opponents, but, in the hope that it may help to steady any who, through lack of knowledge of the facts, may be shaken in their convictions by misleading statements in the above papers.

At this late date comparatively few possess the documents necessary in order to obtain the facts relating to the 1848 division. I have therefore sought to record, in an orderly way, the events that led to this sad division. I may, however, mention, for the sake of those who have it in their power to verify the facts, that these facts have been mainly drawn from the following Books and Pamphlets:-

1. The Letter of the Ten. 1848.

2. The Whole Case of Plymouth and Bethesda. W. Trotter. 1849.

3. A Letter on Bethesda Fellowship. J. S. Oliphant. 1865.

4. Darbyism. H. Groves. 1866.

5. History of the Plymouth Brethren. W. B. Neatby. 1901.

6. The Doctrine of Christ and Bethesdaism. W. Kelly. 1906.

7. Bethesda Fellowship. J. S. Oliphant. 1907.

In citing this list it may be well to add that I do not agree with all the opinions expressed in some of these papers, but, it is felt they can be trusted for the bare facts.

One has written to me as follows: — "There are many who do not want to be convinced; and I suppose with deep sorrow of heart that we may have to lose such, in the way of their secession from what we humbly believe to be the Lord's path for faithful souls in the maintenance of the truth of Christ and the Church. The difficulty is great when those are found among us who have not the candour to adopt the uniform and join the ranks of those who are Open Brethren out and out: but claim the liberty to associate with us in 'fellowship' (sic) and profess to make a stand for the truth while daily undermining it. They seem to see no inconsistency in it; yet whenever there is an occasion to press the principles of Divine order and discipline in the assembly, they are active at once in opposing themselves. Open Brethren have at least the honesty of their convictions, and can be usually met as honest men, even if wrong; but it is difficult to avoid very, very strong feelings about those who use their inside privileges among us to belittle and counteract the principles which have given us the path we tread."

I feel the solemn truth of this extract. Apparently the great effort of the enemy is to rob us of the truth by misstating the facts, misrepresenting the principles, and emphasizing details of mistakes made by individuals in difficult cases, and thus lead us to abandon the path of separation in which alone the full truth can be maintained and enjoyed. One can only trust that the following letter may help those who have to meet this specious form of opposition to the truth.

H.S.

Elmswood,

Montpelier,

Weston-Super-Mare.

November 25th, 1930.

Dear Brother,

Your letter to hand with enclosures, for which accept my thanks. You ask me for my thoughts on the papers by Mr. H. P. Barker and Mr. Hoste, so I will venture to give you my convictions for what they are worth.

As to Mr. Barker's paper I am not surprised that you read it "with astonishment and regret." Many others share these feelings with you. I judge you refer to his paper "Why I abandoned Exclusivism." He has, however, written an article in the Open Brethren magazine "The Witness," entitled, "Supposing Exclusivism were Right." May I briefly refer to both?

First, as to the article, "Supposing Exclusivism were Right." There is that about this paper which might well lead one to say, "It carries its own condemnation, and therefore calls for no answer." However, Mr. H. Pickering evidently approved the paper and thought it worthy of publication, and, having given it wide publicity in the pages of "The Witness," it calls for some comment.

The object of this paper is apparently to prove that the principles held by the Exclusive brethren are wrong and, in practice, lead to absurd situations. Mr. Barker has not attempted to show exclusive principles are wrong, or that the open principles are right, by bringing before us statements of Scripture. He has chosen another way, and sought to condemn what he calls exclusivism by supposing a case which, he considers, makes it look ridiculous and impossible. In a word he has chosen the dangerous expedient of opposing what he considers wrong by ridicule.

For the Christian ridicule is a dangerous weapon, and he who resorts to it may find himself in strange company, for it has been ever the favourite weapon with the infidel who sets himself to oppose Christianity. In Matthew 22: 23-33, the infidel Sadducees come to the Lord attempting to prove the impossibility of the resurrection by supposing a case which, they imagined, made resurrection absurd. They did not attempt to prove it false by Scripture, but they opposed it by ridicule. In the same manner Mr. Barker supposes a scene at Philippi in which the Assembly refuses to receive Trophimus because he comes from the Assembly at Ephesus, where Mr. Barker supposes there are those who teach error concerning the resurrection.

Further he supposes that Trophimus is told that he can go and sit outside by an immoral man. This latter supposition has nothing to do with the principles that Mr. Barker is opposing, and would seem to be merely added as a gratuitous insult to Exclusive Brethren, and shows to what depths we can sink when we want to disparage one another.

When I turn to Scripture I find not a line to say that those who taught this false doctrine, as to the resurrection, were in the Assembly at Ephesus. The Scripture implies exactly the contrary, for we read that Hymenaeus had been delivered to Satan by the Apostle to learn not to blaspheme. Are we then to imagine that a blasphemer, and one committed to Satan, was still in the Assembly?

However, Mr. Barker does imagine that in the Assembly at Ephesus there was a man of whom Scripture speaks as a blasphemer, who was delivered to Satan, who taught fundamental error, whose word worked like a gangrene, and who overthrew the faith of some. Then, having supposed this man to be in the Assembly at Ephesus, Mr. Barker proceeds to condemn the Assembly at Philippi for refusing to receive those who came from Ephesus. For, be it remembered, the whole point of his paper is to pour ridicule on what he supposes took place at Philippi.

The only conclusion we can come to is that Mr. Barker thinks it right to receive from a meeting in which there is a blasphemer who teaches fundamentally false doctrine — though, I presume, he would add, provided the person coming from the meeting has not imbibed the error and protests against the blasphemer.

Mr. Barker has indeed gone far from what he professed to hold in 1922, when he wrote, "As to Bethesda principles — by which I presume you mean the reception of persons, themselves sound in the faith, who maintain a link with a meeting where heretical teaching is tolerated — I am as far from them as ever. I would be no party to the reception of such persons." What he was far from in 1922 he now, in 1930, ridicules if not done.

Mr. Barker, in his paper, re-asserts the principle of the Letter of the Ten with this difference that, whereas the Ten set forth this principle in the sober language that becomes divine things, Mr. Barker has done so with a levity that many of us judge to be little short of profanity.

We come now to Mr. Barker's second paper, "Why I abandoned Exclusivism" with appended notes by H. St. John. In this paper after, not very happily, dismissing the pamphlets written by those who oppose his views, as being "More or less a hash-up of the usual misrepresentations," he proceeds to give us his own views and experiences.

Instead, however, of facing, in a sober spirit, the differences that separate Exclusive Brethren from Open Brethren, he repeats foolish things that have been said; isolated incidents that have occurred; dwells upon divisions, and falls back upon ancient history.

What, however, is all this but evasion of the real issue? After all, we are not separate because of foolish things that have been said on either side, nor because of isolated incidents that have occurred on either side, nor because of divisions on either side, nor simply because of what took place in 1848.

Today the Exclusive Brethren are in separation from Open Brethren for two main reasons. First, because of certain principles maintained or acted upon, by the Open Brethren which Exclusive Brethren believe to be unscriptural and destructive of the Church in its practical administration. Second, because of the condition — loss of much truth and worship (which Mr. Barker admits), adoption of worldly methods in service, etc., — which has been the outcome of the adoption and practice of these principles.

This issue Mr. Barker almost entirely evades, and contents himself with repeating things which, even if true, have no bearing on the issue, and appear to have been repeated with the deliberate purpose of attempting to raise prejudice against Exclusive Brethren.

I am surprised to read the remarks by H. St. John. My acquaintance with him is of the slightest, but it was sufficient to lead me to expect something different from his pen.

Others, beside Mr. Barker, have changed their fellowship from Open Brethren to Exclusive Brethren or vice versa, and altered their views, but almost without exception, a right Christian feeling has led such to do so without causing trouble, or saying things that would hurt the feelings of those they have left. Mr. Barker is a sorrowful exception.

While still professing to be with Exclusive Brethren, he advocated principles and adopted practices (such as breaking bread and preaching in Open Brethren Meetings) which he knew troubled the consciences of his brethren, and brought confusion into Meetings. At that time (1923) appeal after appeal was made to him; it being pointed out that his only righteous course was either to cease doing things that ignored the consciences of others, or else withdraw. Alas! every appeal was in vain, and as a result he found that the Meetings of the Exclusive Brethren were shut to him.

Thus by force of circumstances, rather than any principle on his part, I fear, Mr. Barker found himself with the Open Brethren. And, the Meetings of Exclusive Brethren being closed to him, he writes a paper to tell us why he abandoned Exclusivism. Moreover he has used his Missionary Circular, his Magazine — "Marching Orders" "The Witness" — the Open Brethren's monthly, and this last pamphlet — "Why I abandoned Exclusivism" to belittle, and hold up to ridicule, those with whom he walked for thirty or forty years, from whom he learned what truth he possesses, whose hospitality he accepted, and to whom he was so largely beholden for the meeting of his temporal needs.

If it was only a matter of changing his fellowship, and changing his views, however much we might regret it, nothing could be said. In such matters each must act before the Lord. The way, however, in which he has made this change appears to me to be unworthy of a Christian and, I feel, must be condemned by every spiritually minded person whether amongst "Open" or "Exclusive" Brethren. He could, as others have done, have changed his fellowship, and gone on with his work without hurting anyone's conscience.

I am sure, in the light of Scripture, that those who take a course in which they act in defiance of the consciences of their brethren, enter upon a perilous path. Have you noticed the solemn stages of this road as marked out by the Apostle in The First Epistle to the Corinthians? In Chapter 8, he warns the Corinthian saints against wounding the consciences of their brethren. In chapter 10, the warning becomes more solemn, for he reminds them that it is possible to "provoke the Lord to jealousy." In chapter 11, the final stage is reached, when we read, "Many are weak and sickly among you, and many sleep." To provoke the saints is serious, to provoke the Lord may be fatal, as far as this life is concerned. The Lord is very tender, and long-suffering with us, or where would any of us be, but let us take heed lest we provoke the Lord to jealousy.

What makes the course that Mr. Barker has taken all the more sad, is the fact of his undoubted zeal and usefulness in his own particular line of service. I am sure God will not be unrighteous to forget his work and labour of love, and I do not want to forget it, nor the happy times we spent together in little bits of service in the past. None the less, I am not prepared to let past friendships hinder me from raising my voice on behalf of those he has deeply wronged and whom I deeply love. Doubtless the Exclusive Brethren, like the Open Brethren, and all others, have broken down most grievously, and, in one sense, deserve all the stones that will be thrown at them. Nevertheless I am sorry for the man that throws the stones, and more especially when that man has received more than usual kindness from their hands.

Coming now to Mr. Hoste's paper, "Rejudging the Question," the greater part of it, as the title would suggest, is taken up with an appeal to history. In the main he bases his defence of the Open Brethren system on history which he maintains has been misrepresented by Exclusive Brethren. In the presence of this charge it may be well to review the facts.

We all know the difficulty of obtaining the exact details of events that take place today. This difficulty must be greatly increased in regard to events that occurred over eighty years ago. Mr. Hoste evidently recognises this, for he admits the use, in such a case, of the "principle of probability." There is, however, in existence ample documentary evidence to enable us to arrive at a definite conclusion on the main facts, which can be strengthened by keeping "probability in view" as Mr. Hoste suggests.

All admit that the division was brought to a head through the circumstances under which certain individuals, who came from Mr. Newton's Meeting at Plymouth, were received by the Bethesda Meeting at Bristol.

From the somewhat disconnected way in which Mr. Hoste refers to this history, it would be difficult for anyone to glean from his paper exactly what took place. But the conclusion he arrives at is quite definite. He says, of these persons who were received, that they "were one and all candidates for permanent fellowship, and it was in no way contemplated that they should ever return to break bread at Plymouth." This plainly means that Mr. Hoste contends that Bethesda viewed these people as having severed their ties with Mr. Newton and his meeting.

Here then is a plain issue. Do the facts and probabilities support this conclusion?

The evidence shows that in FEBRUARY 1847 it came to light that Mr. B. W. Newton, of Plymouth, was propounding views concerning the Person of Christ of such a character as to dishonour the Lord, and undermine the foundations of Christianity.

When it became clear that Mr. Newton maintained his errors, many left his Meeting at Ebrington Street, Plymouth, in DECEMBER 1847.

In APRIL 1848, four persons from Compton Street, Plymouth (the Meeting in fellowship with Mr. Newton at Ebrington Street, had moved to Compton Street) applied for fellowship at Bethesda, Bristol; namely, Col. Woodfall and his brother, a Mrs. Brown and a Miss Hill.

On MAY 10th, 1848, a meeting was held at Bath, attended by over One Hundred brothers from all parts, at which the errors of Mr. Newton were examined, and confessed and renounced by some who had been in association with him at Plymouth.

Soon after this meeting at Bath, in JUNE 1848, the above four applicants from Plymouth were received by Bethesda at Bristol.

Mr. Trotter, writing in 1849, describes these persons as "Mr. Newton's devoted friends and partizans." Lord Congleton, according to Mr. Hoste, describes them as "Four persons known as friends of Mr. Newton: and as disallowing that he held the doctrines laid to his charge." Mr. Neatby, in his book on these events, speaks of Col. Woodfall, and his brother, as being "Well-known friends of Newton's" who "had been in the habit of communicating at Bethesda Chapel whenever they passed a Sunday at Bristol." Further it is reported that they circulated the tracts which contained Mr. Newton's anti-christian doctrines.

Mr. George Alexander, in fellowship at Bethesda, besought the Bethesda Meeting to examine the charges of error against Mr. Newton before receiving these four applicants. Others, outside the Meeting, warned them of the character, and views, of the persons they were proposing to receive. In spite of all warnings Bethesda persisted in its course, and received these persons from Plymouth, while refusing to make any investigation as to whether the charges made against their avowed friend, Mr. Newton, were true.

May I pause here, in the history of these events, to make some remarks on this reception. Mr. Hoste's conclusion, drawn from his reading of these events, and what he considers probable, is that these four persons "were one and all candidates for permanent fellowship, and it was in no way contemplated that they should ever return to break bread at Plymouth," and further "were all required to give proof as to their soundness in the faith."

I judge that such a conclusion might be true in terms, as far as it goes, and yet give a totally wrong presentation of the actual case. It may be true that these people had permanently left Plymouth as a place of residence, and when tested by the general truths of Christianity found to be sound in the faith. But the question still remains, had they cleared themselves from association with the one who taught error of a deadly character, and who was the cause of all the trouble?

Did not the fact of four known friends of Mr. Newton coming from his meeting and applying for reception at Bethesda make two things incumbent upon Bethesda; first, to enquire if Mr. Newton was guilty of holding the specific errors charged against him; and secondly, if found guilty, to assure themselves that these four persons had severed their connection with Mr. Newton?

Is it not notorious that at the time these persons were received, Bethesda persistently declined to examine these errors or take any steps to discover if Mr. Newton was guilty of holding and propounding these alleged errors?

Do not the facts clearly show that before the date of the reception of these persons, the errors of Mr. Newton had been exposed: that numbers had left his meeting in consequence of these errors; that a meeting had been held at Bath at which these errors had been confessed and renounced: and that warnings and appeals had been made from within the Bethesda meeting and without?

Yet knowing these things — as Bethesda must have done, for these things were not done in a corner — and in spite of warnings and appeals, they deliberately received the avowed friends of Mr. Newton without any investigation of the charges made against him. Those whom they received, on Mr. Hoste's showing disallowed that Mr. Newton held the doctrines laid to his charge: while those who received them declined to make any investigation as to whether the charges against Mr. Newton were true or not.

In the face of these facts we are asked to believe by Mr. Hoste that they were received as those who had permanently severed their connection with Plymouth, as he says, "It was in no way contemplated that they should ever return to break bread at Plymouth."

We may well ask, Why should they decide not to return if they refused to admit that Mr. Newton held error? And why should Bethesda object to their returning if Bethesda refused to investigate the charges against Mr. Newton, or pass any judgment as to his guilt?

I submit that the facts are entirely opposed to Mr. Hoste's conclusion, and that the probabilities make his way of reading history so highly improbable that it becomes impossible to accept his conclusion. I judge both facts and probabilities clearly show that the charges made against Bethesda by leading brethren at the time of the events, and believed ever since by Exclusive Brethren, are alas true; namely, that Bethesda deliberately received persons coming from a meeting in fellowship with one who was charged with blasphemy, knowing that these persons were the friends and partizans of the one charged with blasphemy, and that these persons had not separated, and had no intention of separating from this blasphemer.

The after history, which we may now briefly resume, will only further confirm this conclusion.

As the result of Bethesda's action many, who had protested, left the meeting (Mr. Darby says 30 or 40: Mr. J. S. Oliphant 50). Mr. Hoste says it is, very improbable that they left for this reason. We may well ask, Why then did they leave? Are we to imagine that 30 or 40 persons left the meeting because four persons were received who had permanently cleared themselves from Mr. Newton and his Meeting? This is too highly improbable to be believed.

Following upon the reception of these four persons in July 1848 a letter was written and signed by the ten leading brothers at Bethesda. In this letter the Ten disclaim holding the evil doctrine imputed to Mr. Newton, while definitely declining to find out if Mr. Newton held those views. That is to say the examination that was the main thing necessary — seeing they were receiving people coming from his meeting — they refused to make. For their refusal to investigate these charges against Mr. Newton they offer sundry excuses. Such for instance as the "variableness" of the views held by Mr. Newton; the fact of there being a difference among brethren as to the amount of error contained in his tracts. the ambiguous style in which they were written; the lack of leisure time to investigate, and the little probability of the Bethesda brethren coming to a unanimous judgment if they did investigate. These excuses appear very paltry, when we consider that the errors in question were touching the Person of Christ, and so far justify the charge of indifference to the glory of Christ brought against Bethesda.

The final reason given for making no investigation is that such investigation was absolutely unnecessary for they had all agreed, that, "touching the amount of positive error therein contained this would not have guided us in our decision respecting an individual coming from Plymouth. 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."

This letter was read and adopted by the Bethesda Meeting on JULY 3rd, 1848. Thus it came to pass there were (1) a few who supported Mr. Newton at Compton Street, Plymouth: (2) there were a large number of Brethren at Plymouth and elsewhere who judged his views to be blasphemous and refused to be associated with him: (3) there were those at Bethesda who took up a neutral position between those who supported and those who separated from Mr. Newton. Mr. Craig; a leader at Bethesda, acknowledged that the meeting had taken a neutral position for he wrote, "According to the light I have, both parties are so far wrong that I have no wish to be identified with either," and again he writes, "Since we have been separated from both parties (i.e. Mr. Newton's and Mr. Darby's) there has been much quietness amongst us, etc." Seeing that these errors had reference to that which touched the Person of Christ, it was felt that this neutrality was really indifference to the glory of Christ.

Between NOVEMBER and DECEMBER 1848, about five months after the letter of The Ten was presented to Bethesda, the investigation of Mr. Newton's errors which had hitherto been refused, was undertaken by Bethesda. The reason for making this investigation is not very apparent. Mr. Neatby says "Bethesda found the pressure too strong." It is not however, very clear what the pressure was. Probably it was, as Mr. Groves suggests, to clear themselves from the charge of indifference to the honour of Christ. The result of this examination was that Bethesda condemned Mr. Newton's views and arrived at the following conclusion: — "That no one defending, maintaining, or upholding Mr. Newton's views or tracts should be received into communion." It will be noticed there is not a word in this resolution "about excluding the friends of a false teacher or those in fellowship with him. The reception of such persons is not barred at all so long as they do not defend, maintain, or uphold Mr. Newton's doctrine." (J.S.O.)

About the end of JANUARY 1849, Col. Woodfall went to Mr. Newton's old congregation at Compton Street, Plymouth, and took the communion there.

As to the result of this judgment, Mr. J. S. Oliphant writes as follows, "By the 12th of July 1849 'Mr. N's. friends' had sent in their resignation. That this step was the result of the judgment is most questionable; at least it had no effect on some of them till two months after it had been passed; and the Messrs. W. stated, 'This step of ours has been finally determined on from a conversation with one of your pastors, who seems to think it would relieve them of some of their difficulties.' Still they said they could not deny Mr. N. the right hand of fellowship; and the true character of the persons received by Bethesda in JUNE, 1848, is plainly declared by themselves."

I submit that the consideration of the events after the reception of the four, make it still further impossible to accept Mr. Hoste's conclusion.

The letter of The Ten clearly shows that not only Bethesda took no steps to see that the four they received were clear from association with Mr. Newton, but they saw no necessity for doing so.

Finally the conclusion they reached, when they do at length find Mr. Newton guilty, shows that they do not see the necessity of excluding a person coming from his meeting, if clear of his errors.

The fact that Col. Woodfall returned to break bread at Compton Street, Plymouth in January 1849, and that both he and his brother left Bethesda, when it owned that Mr. Newton was guilty, proved clearly, whatever their motive might have been, that they had no intention of severing their links with Mr. Newton.

From beginning to end of this sad history I judge that the facts and probabilities are, on the one hand, entirely opposed to Mr. Hoste's conclusion, and, on the other, entirely confirm the conclusion reached at the time, and held ever since by Exclusive Brethren, namely, that Bethesda did, as a matter of fact, receive persons who were still in association with one holding blasphemous views as to the Person of Christ; and having received them they sought to justify their act by "The Letter of the Ten," and their subsequent resolution when they had found Mr. Newton guilty.

This I believe is the history of the events that led to this division. Having reviewed the history may I again repeat that while the division was brought about by events that took place in 1848, and that doubtless principles held and practised by the Open Brethren have their roots in the past, yet, the main reasons for so-called Exclusive Brethren maintaining separation from the Open Brethren system, is not simply because of what took place in 1848, but because of principles held, and practised, in this system at the present day.

As to these present-day principles, Mr. Hoste seeks to deny the charges of "Independency" and "Open Reception," brought against the Open Brethren system.

In seeking to meet the charge of "Independency" (pages 5-9) Mr. Hoste draws a very exaggerated, and therefore untrue, picture of what Exclusive Brethren hold; he passes over the plain instructions of 1 Corinthians, and draws entirely wrong conclusions from the Addresses to the Seven Churches, through failing to see that these Addresses were not written to instruct the Assemblies in Church order, — already given to them in 1 Corinthians, — but to give them the Lord's judgment as to how far they had departed from these instructions.

Moreover, Mr. Hoste does not make it very clear what the Open Brethren do hold. I may however remind you that another Open Brother, Mr. G. H. Lang, in his recent paper, "The Local Assembly," very definitely lays down what the Open Brethren hold as to the Independency of Meetings. He says, "Open Brethren hold that the Lord intends each assembly to stand and to act for itself, according to His Word, directly responsible to Himself: having to deal only with individuals presenting themselves for communion; neither responsible for nor bound by the church action of another assembly, but testing this by the Word when an individual therefrom presents himself otherwise leaving it alone."

This statement, while presenting a good deal of partial truth, I entirely reject as being according to the teaching of 1 Corinthians. If it accurately represents the principles of Open Brethren, I judge, the charge of independency of meetings must remain against the Open Brethren system. It may be only fair to add that I have heard a hint that Open Brethren do not agree with Mr. Lang's paper. This may be, and I hope is so as to much that is in this paper, but I should judge the above statement fairly sets forth what Mr. Hoste, and Open Brethren generally hold as to independency of meetings. At any rate it shows that the principle of independency of meetings is amongst the Open Brethren either to be defended or opposed.

As to Mr. Hoste's statement that "Open reception" "is more imaginary than real." I can only remind you that you, yourself, told me of an Open Meeting at which you were present where, at the commencement of the meeting, a leading brother publicly announced that all Christians present would be welcome to break bread. Another leading Open Brother told me that he himself had invited all Christians present to join in taking the Lord's Supper. Moreover the details are so well known of strangers being invited to break bread that, I fear, the 'open reception' is something more than a 'bogey' as Mr. Hoste suggests.

I am sorry that Mr. Hoste has revived the charges made against Mr. Darby of teaching Newtonianism, or what could not be distinguished from it. It is not quite clear whether Mr. Hoste believes these charges himself, but, as he speaks with evident approval of those who separated from Mr. Darby on account of these charges" I can only imagine that he has accepted them as true. If so I can only think that he has done so without examining the papers on the subject. If, however, any seriously wish to know what Mr. Darby really held, and wherein his views differed from Mr. Newton's blasphemous teaching, let them read the Introduction to the Second Edition of Mr. Darby's article on the Sufferings of Christ. It can be found in Vol. 7 of the Collected Writings of J.N.D. Also it would be well to read the Appendix of this paper. A perusal of these pages should definitely settle the matter for any intelligent mind, free from bias. If, however, Mr. Hoste wishes us to understand that it is the judgment of Open Brethren that Mr. Darby taught blasphemous views like those of Mr. Newton, then, I can only say, he has furnished an additional reason for very many of us declining to be linked up with the Open Brethren system.

I confess that the perusal of these different papers only strengthens me in the conviction that the Exclusive Brethren are right in refusing to be drawn into inter-communion with the Open Brethren system. At the same time I have no wish to attack Open Brethren. I must also wholly dissociate myself from the views of Mr. Hoste, as set forth on the first page of his paper. There he commends those who have made trouble in some Exclusive Meetings by persisting in going "in and out" amongst Open Meetings. Mr. Hoste is thankful that wherever this has been done "disintegration has taken place," for he evidently judges that the time has come to "break down." Doubtless he means the walls. I ask, however, what is the use of breaking down the walls if you disintegrate the house inside? It may be of course with any body of Christians, as with Israel of old, that a time may come when God sees such a low condition that He will no longer tolerate it, and allows it to break up. But woe betide the instrument used of God to do the breaking up. I would rather not be that man. Can it possibly be following righteousness, faith, love, peace, to remain in a house, accept its hospitality and, at the same time, act in a way that disintegrates the household? If Mr. Hoste's sentiments rightly express the attitude of the Open Brethren towards those known as Exclusives, they cannot be surprised if Exclusive Brethren firmly decline to receive those coming from Open Brethren. No one can blame people for declining to receive into their houses those who avowedly rejoice in the disintegration of the household.

As I am writing to one still in association with the Open Brethren may I add that, as far as I am concerned, I have, on the one hand no wish to attack or disintegrate Open Brethren meetings; on the other hand I do not desire to exalt Exclusive Brethren as against Open Brethren. I do not believe that any body of Brethren, so-called, form any exception to the general course of the break down of man in responsibility. I recognise that all have broken down, and that every principle, however Scriptural, can be, and has been abused, and that our only hope is to own our failure and cast ourselves upon the Lord. We may well take up the language of the godly remnant in Israel and say, "We are become a reproach to our neighbours, a scorn and a derision to them that are round about us" (Psalm 79: 4). And again we can say, as in that same Psalm, "We are brought very low" (verse 8); and even say we "are appointed to die" (verse 11). But taking this place shall we not find the "greatness of the Lord's power" to "preserve those appointed to die." There to discover that in spite of all failure we are His sheep, and He is the Shepherd (verse 13, Psalm 80: 1).

However, while owning failure I cannot admit that any amount of failure would justify us in surrendering divine principles, and hence feeling as I do in regard to the Open Brethren system, I am not prepared for inter-communion with that system, whatever fellowship I may be able to enjoy with individuals apart from their system.

Exclusivism, or that which the word rightly stands for, namely separation from iniquity and vessels to dishonour, I believe to be a great truth of Scripture, and the first step in the path that God has marked out for His people in the midst of the ruin of these last days. It stands in contrast to the "looseness," "indifference," and "independence" that the self-will of our flesh so dearly loves. Like every other principle of God, it can be, and has been, greatly abused. None the less I believe we owe the great recovery of truth in this last century to the maintenance of this principle. And only as this principle is rightly maintained will these truths be retained; while the abandonment of this principle is invariably followed by the loss of truth and the absence of worship in its true character. The late J. B. Stoney said, speaking of separation from evil, "In every age of the Church any little effort to obey this injunction has had its reward, whether observed by one or more; and whoever will take the trouble to investigate the course of any distinguished servant of the Lord, or company of believers, he will find that separation from surrounding evil was one of the leading characteristics, and that service and honour was proportionate thereto, but declined and waned as this key to service was neglected or unused."

Feeling as I do, you will understand why I cannot commend, as Mr. Hoste does, those who "have refused to retire quietly over 'the wall' and perpetuate the ancient division, but have had the spiritual energy to ignore 'the wall' altogether, and go in and out wherever they believed the Lord had set before them an open door." So far from leading to unity such action has only led to further division, and therefore I can only treat those who take this course according to the Scripture which enjoins us to "Mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them" (Romans 16: 17). That any continue in such a course in spite of all appeals and the evident confusion they make, convinces me that such are acting in self-will; not that they would own this. Alas! for a hundred persons that confess their sins there will hardly be found one who will confess to self-will. Yet there is no more potent force to scatter the sheep than the self-will of sincere men. Self-will can at times hide itself under fair names such as the insistence of divine principles, the liberty of the servant and the service of the Lord but, wherever it is at work, it will make for the scattering of the flock of God.

I believe that if the efforts of a few to break down the barriers were to succeed, no people would rue the day more than the Open Brethren. It would lead to their complete disintegration. I have no confidence in the efforts to bring about any general coming together of Brethren. I doubt if it would be according to the mind of the Lord. He has allowed us to break up and our wisdom will be to bow under His chastening hand, waiting for the moment when at His coming He will bring, not only Brethren so-called, but, all His people together. We "shall be caught up together" is an encouraging word. Then indeed, to use the words of the Prophet, "With the voice together shall they sing; for they shall see eye to eye" (Isaiah 52: 8). Until then I desire to make a straight path for my feet, and do nothing that will bring further confusion among the people of God.

With Christian regards,

Yours affectionately in Christ.

HAMILTON SMITH.

The Single Eye

The Single Eye

Psalm 27.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 42, 1965-7, pages 283-5)

The Twenty-seventh Psalm very blessedly presents the experiences of a believer who, amidst all his trials, looks to the Lord with entire singleness of eye and desire (verse 4).

It opens by giving the experience that finds in the Lord an unfailing resource in the presence of every form of opposition (1-3). We then learn the secret desire of the Psalmist's heart after the Lord (4), and his confidence in the Lord (5, 6). We listen to his prayer to the Lord (7-12); and finally learn how he waits to see the goodness of the Lord in the land of the living (13, 14).

THE LORD THE RESOURCE OF THE GODLY

(Verses 1-3). In all his difficulties and trials, the godly soul finds in the Lord his unfailing resource. The Lord is his "light", his "salvation", and his "strength".

Amidst the prevailing darkness the Lord not only gives light but He is light. The Christian can say that the Lord has trodden the path and met the contradiction of sinners and is the perfect example of the spirit in which opposition is to be met. Moreover, the Lord can deliver, and in the end will deliver from every enemy. In the meantime the Lord is our strength to support us through all the trials of life.

With the Lord as his resource, the believer can say, "Of whom shall I be afraid?" We may be opposed by individual enemies, or by a host of enemies, or by "war" — prolonged opposition at every step of the journey. But the heart need not fear nor the soul lose confidence seeing we have the Lord as our light, our salvation, and our strength.

DESIRE AFTER THE LORD

(Verse 4). Behind this confidence in the Lord, there is the earnest desire after the Lord. Above all else the Psalmist desires to live in the constant sense of the presence of the Lord — to dwell in the house of the Lord all the days of his life; to behold the beauty of the Lord, and to learn of Him. In New Testament days we learn that the one thing that the Psalmist desired, is the one thing that Mary chose — to sit at the feet of the Lord and hear His Word.

CONFIDENCE IN THE LORD

(Verses 5, 6). Connected with desires after the Lord there is of necessity confidence in the Lord. If the Lord is my salvation He will hide me from all my enemies. If He is my strength, He will "keep me" in safety (N.T.) firmly established upon a rock; and, in due time, will lift up my head above all my enemies for His own glory and praise.

THE PRAYER TO THE LORD

(Verses 7-12). In the prayer we see the exercise of this godly man in the presence of the Lord. In the presence of the enemy he realises the strength of the Lord; in the presence of the Lord he is conscious of his own weakness and sin, for which he fears the anger of the Lord. Nevertheless he learns the evil of his own heart in the presence of the grace that can meet it all, for has not the Lord said to him, "Seek ye my face." Even so in the day of our Lord Peter discovers that he is a sinful man in the presence of the One whose heart is full of grace for a man that is full of sin (Luke 5: 8).

Secondly, encouraged to seek the face of the Lord, he prays that the Lord will not hide His face — that he may be kept in the sense of the Lord's favour shining upon him. It is one thing for the Christian to know that he is accepted in the Beloved and stands in the favour of God; it is another thing to walk in the conscious sense of this favour.

Thirdly, realising that the Lord has been his help in times past, he desires that the Lord will not leave nor forsake him in the days to come, even though he may be forsaken by the nearest on earth. Seeing that the Lord has said, "I will never leave thee, nor forsake thee," the Christian can "boldly say, The Lord is my helper and I will not fear what man shall do unto me" (Hebrews 13: 5, 6).

Fourthly, he desires to be taught the way of the Lord. It is not simply a way that he desires, but, realising that the Lord has His way for His people, through this world, he prays, "Teach me thy way, O Lord."

Fifthly, he realises that there are many enemies that would seek to turn him out of the Lord's way, therefore he desires, not only to be taught the way but, to be led in the way. He says, "Lead me in an even path, because of mine enemies" (N.T.). We need light to see the path, faith to take it, and grace to keep us in it.

Sixthly, realising his own weakness in the presence of his enemies he prays that the Lord would deliver him from the will of enemies, who without conscience witness against him falsely, and without heart breathe out cruelty.

WAITING FOR THE LORD

(Verses 13, 14). Left to himself this godly man would have fainted. What sustained him? Faith in the goodness of the Lord that would bring him into the land of the living. The Christian can say the grace that brings salvation to me on earth will bring me to the glory in heaven. All around we see the evil of man in a world of sin and death, but faith walks in the confidence that very soon we shall see the goodness of the Lord in the land of the living.

For this we must with quiet patience wait the Lord's own time.

Therefore, the word is, "Wait on the Lord." All that we have to face on the way can be met with "good courage", for the Lord will support us if walking in His way. He will strengthen the heart. So, whether it be for grace in the way, or the final mercy that delivers us from a world of death and brings us into the goodness of the land of the living, let us "Wait on the Lord", with the single eye that leads us to say, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple."

The Son of God

The Son of God

His Deity, Incarnation, and Manhood.

Hamilton Smith

Contents.

INTRODUCTION

THE DEITY OF CHRIST

THE INCARNATION

THE MANHOOD OF CHRIST

CONCLUSION

Introduction.

From the advent of the Son of God into the world His hands had made, His Person has been the object of unceasing attack by His arch-enemy the devil. Moreover, in the flesh with its unchanging enmity to God, the devil has ever found a ready instrument to wage his warfare against the One who was manifested to destroy the works of the devil.

On the other hand, during the long period of the absence of Christ, the Holy Spirit has been the abiding witness to the glory of the Son. Guiding believers into all truth, and showing to them the things of Christ, He has formed them into vessels fitted to express the graces and perfections of Christ.

And as "the day goeth away" and "the shadows of the evening are stretched out," as the attacks become more persistent, and the battle grows more fierce, so too it becomes more imperative that every true-hearted saint should give a clear and unequivocal witness to the glories of the Son of God. Love will not be content with any uncertain sound as to the One to whom we owe every blessing for time and eternity. Love will be very jealous of any slight cast upon the fame of One of whom each believer can say "The Son of God, who loved me and gave Himself for me."

Discussion upon such a holy theme we should all deprecate. Our spiritual instincts warn us that to discuss His Person is to lose touch with Himself. Who could discuss the Person of Christ in the presence of Christ?

So too may we all feel the danger of being drawn into controversy on such a holy theme, even though it be in the honest endeavour to meet and expose error. Does not history, past and present, warn us that too often those who set out to combat one heresy fall into an opposite heresy? The word is "earnestly contend for the faith," though at times it would seem as if we had interpreted this Scripture as an exhortation to earnestly combat error. We are far from saying that we are never to do battle with the wrong; but let us remember in so doing we are occupied with what the mind of man has put forth, and thus are in danger of thinking we can meet the mind of man by the power of our own minds. In contending for the faith we are occupied with what God has revealed, and the very greatness of the truth casts us upon God; and, cast upon Him, we may count upon His support.

While therefore feeling the danger of discussion or controversy we should also feel the constant necessity to contend for the faith.

In contending for the truth we must of necessity turn to the Scripture of truth, remembering that it is written, "we have received not the spirit of the world, but the Spirit which is of God that we might know the things that are freely given to us of God" (1 Cor. 2: 12). Through dullness of affection we may fail to profit by what is revealed; or through the activity of our minds we may go beyond what is written. May we then take heed, seeking with quickened affections, and minds controlled by the Spirit to enter more fully into all that has been revealed concerning the Person of the Son without going beyond that which is written. To contemplate the glory of the Son, the wonder of the Incarnation, or the perfection of His Manhood, is to enter a region where human speculation, and our own conjectures, must have no place. In the presence of His glory the very Seraphim fold their wings about their faces, the prophet wraps his mantle about his face, and Moses, the man of God, puts his shoes from off his feet. And though in this day of grace we behold the glory of the Lord with "unveiled face," let it still be with "unshod feet" that we approach the holy mysteries that surround His Person.

Among the many privileges given to the Lord's people none can be greater than to maintain the glories of the Son amid the lengthening shadows of the approaching apostasy. May we be found faithful stewards of the mysteries of Gad, and strong in that grace which alone will enable us to efface ourselves, make everything of Christ, and "CROWN HIM LORD OF ALL."

The Deity of Christ

Everything in Christianity is based on the uncreated existence of the One who created all things. To call in question the Deity of the Son is to undermine the foundation upon which all blessing for man is based. It matters not what elaborate religious systems men may build, or how much they may profess to honour the name of Christ, if they are not building on this foundation all will come to ruin.

The absolute Deity of the Son is brought before us in many passages of Scripture, but in none more strikingly than the opening verses of the Gospel of John. This Gospel opens with the sublime statement "In the beginning was the Word." All created things, and every created being in the universe had a beginning, but the Word was in the beginning. At the beginning of all things the Word was there, without any beginning. "In the beginning was the Word," is the formal assertion of the eternal existence of the Word.

Then we are told "the Word was with God." He was a distinct Person in the Godhead, for He was "with God." Furthermore we read "the Word was God." Though distinct in Person He was not different in nature, for He was God — a divine Person.

Then we have the additional statement, "He was in the beginning with God." The mind of man might argue, and indeed has done so, that while it is true the Word is now a distinct Person, yet He was not always so. But this verse rebukes such a thought and tells us plainly that His distinct Personality is as eternal as His deity.

Here then we have the solid foundation of our Christian faith — the glory of the Person of the Son — an eternal Person, a distinct Person, a Divine Person, and an eternally distinct Person.

Many other passages are equally plain in witnessing to the Deity of the Son, but one more direct Scripture may be cited. In Hebrews 1 the Son is addressed as God. "Unto the Son He saith, Thy throne O God, is for ever and ever." He is worshipped by the Angels; in the beginning He laid the foundations of the earth. He is addressed as the abiding and unchanging God — "Thou remainest" and "Thou art the same."

Scripture thus gives a direct and definite witness to the absolute Deity of the Son. A difficulty may arise, however, in the minds of some, by reason of certain expressions used in connection with the Son, which may be briefly examined: —

First we read of the Son as the only-begotten Son. The expression "only-begotten" might be thought of necessity to imply a birth and a beginning. Faith if unable to meet this difficulty knows full well that Scripture cannot contradict itself, and the clear statements of the opening verses of the Gospel of John forbid any such interpretation. But does Scripture give any light as to the meaning of the expression "Only-begotten" as applied to the Son? It surely does. The expression occurs nine times in the New Testament, and on five of these occasions is applied to the Son (John 1: 14, 18: John 3: 16, 18; 1 John 4: 9). One passage — Hebrews 11: 17 — is specially instructive as showing the meaning with which the word is used, There we read "By faith Abraham when he was tried offered up Isaac; and he that had received the promises offered up his only begotten son." It is evident that the term ''only-begotten son" cannot mean that Isaac was the only son begotten of Abraham, for we know that he had other sons. It is equally plain that there was a special relationship between Isaac and Abraham which was unique, and belonged to no other son. It is surely this unique relationship that the term "only-begotten" is used to express. While Scripture makes very plain that there are distinct Persons in the Godhead, it also shows that the Persons of the Godhead are not independent but related. And, as with Abraham and Isaac, so with Divine Persons, the expression "only-begotten" is used to set forth the unique relationship eternally existing between the Son and the Father. "We beheld," says the Apostle, "His glory, a glory as of an only-begotten with a father" (John 1: 14. N. Tr.); again we read of "the only-begotten Son in the bosom of the Father" — passages which bring before us the mutuality of divine and eternal affections between the Father and the Son. The Father delighting in the Son as an only-begotten; the Son in the bosom of the Father rejoicing in the Father's love. Well we know that believers are loved with the same love wherewith the Father loved the Son as Man (John 17: 23), but for ever there will be the special affection between Divine Persons — the Father and the Son — which none other will share, and which is set forth in the expression "only-begotten."

Further we have the expression "begotten" used in connection with the Son in Psalm 2 where we read "Thou art my Son this day have I begotten Thee." This passage is quoted in Acts 13: 33, Hebrews 1: 5 and Hebrews 5: 5. This however presents no difficulty as it plainly refers to Christ as a man, Jehovah's Anointed and Jehovah's King, in connection with this world. The expressions used, "the hill of Zion," "the uttermost parts of the earth," and ''this day," are clearly connected with the earth and time, thus confirming this view.

Lastly we have the word "firstborn," used in connection with Christ, setting forth His pre-eminence in relation to persons, and things, in time, even as "only-begotten" sets forth His eternal relation to His Father before time was.

Beside the positive declarations of the Deity of the Son in the direct Scriptures to which allusion has been made, there are other passages, and other ways, to a few of which we may briefly refer, and which, if in a less positive, yet, perhaps, more moving way, present the Deity of the Son to the affections of His people.

The claim to be one with the Father involves His Deity. The Lord can say "I and the Father are one" (John 10: 30). At once His enemies reply, "Thou being a Man makest Thyself God." The truth indeed is, that He being God became Man, but at least they rightly recognise that One using such words is laying claim to Deity.

The claim to equal honours with the Father involves Deity. He can say "The Father . . . hath committed all judgment to the Son, that all should honour the Son even as they honour the Father" (John 5: 22, 23).

The claim to pre-existence involves His Deity. He can say, "Before Abraham was I am." This is truly a claim of pre-existence, but it is more, for the Lord does not say "I was" but "I AM." This is the consciousness of eternal existence, as well as the claim of pre-existence. This is the language of One who knows no past, and will know no future — the One to Whom time is as if it were not, who has neither beginning nor end — the Eternal I AM.

His claim to absolute authority involves His Deity. The prophets open their inspired utterances with a "Thus saith the Lord." They appeal to their hearers on the authority of the Lord. It is otherwise with the sayings of Christ which are introduced with, "Verily I say unto you." He can make no appeal to a higher authority for He is the Lord.

The Lord's personal claims involve His Deity. Others bear witness to the dignities of the Lord. He claims them for Himself. David can say "The Lord is my shepherd," but Christ can say, "I am the Good Shepherd." The Baptist can bear witness to the light; the Lord can say "I am the Light." Martha can bear her witness to the resurrection, saying of the dead brother, "I know that he shall rise again;" the Lord can reply, "I am the resurrection and the life."

That He was an object for heaven, proclaims His Deity. Others to be blessed must have an object outside themselves; Jesus was the object of heaven instead of having one. Stephen, looking up, finds in Jesus a glorious Object in the heavens to support him in that last sharp passage on his way to glory. But heaven looks down upon Jesus, and the Father's voice declares, "This is my beloved Son, in whom I am well pleased."

That He gathers to Himself is a proof of His Deity. He can say, "Come unto Me." It has been truly said, had He not been God this would have been frightful. For one who was only man to use such words would have been the attempt to turn men from God.

His words proclaim His Deity. How true is the verdict of the world, "Never man spake like this Man." As we listen to Jesus at the grave side speaking words of tender comfort to broken-hearted women, and then, in a little, we pass to the Upper Room, and listen to the sublime words of the last discourse, that carry our hearts above earth's sorrows into the Father's home, we realize indeed that we are in the presence of the God of whom it is written, "He healeth the broken in heart . . . He telleth the number of the stars" (Ps. 147: 3, 4).

These are some of the shining ways that witness to us the Divine glory of our Lord and Saviour Jesus Christ. Meditating on the Scriptures which, directly or indirectly, speak of His Deity, and entering in some little measure into their deep significance, we shall surely turn to the One of whom they speak, delighting to own,

Thou art the everlasting Word,

The Father's only Son;

God manifest, God seen and heard,

The Heaven's beloved One;

Worthy, O Lamb of God, art Thou

That every knee to Thee should bow.

The Incarnation.

In order to have clearly before us the great truth of the incarnation it will be well to quote the following Scriptures which refer in a direct way to this momentous truth.

"The Word became flesh" — John 1: 14.

"God was manifest in the flesh" — 1 Tim. 3: 16.

"Who subsisting in the form of God, . . . emptied Himself, taking a bondman's form, taking His place in the likeness of men; and having been found in figure as a man, humbled Himself." — Phil. 2: 5-8.

"Since therefore the children partake of blood and flesh, He also in like manner took part in the same." —  Heb. 2: 14.

"Thou hast prepared Me a body." — Heb. 10: 5.

"Jesus Christ come in flesh." — 1 John 4: 3.

These passages clearly show that the truth of the incarnation consists in the great fact that a Divine Person — the Son — became flesh. took a bondman's form, took a place in the likeness of men, was found in figure as a man, partook of blood and flesh, and dwelt in the body prepared for Him.

What can exceed the wonder of the incarnation? "God manifest in the flesh." Manifestation supposes a previous existence but a hidden existence; and that the One hitherto hidden comes into manifestation. The One who in His own essential Being dwells "in the light which no man can approach unto, whom no man hath seen or can see," becomes manifest in flesh — was seen of Angels, while the adoring hearts of his disciples could say "we have heard, we have seen with our eyes, we have looked upon, and our hands have handled the Word of life."

Moreover the way of the incarnation is as marvellous as the fact is wonderful. For we read "Ye shall find the Babe wrapped in swaddling clothes, and lying in a manger" — the divine answer to the cry that went up from a human heart, "Oh that Thou wouldest rend the heavens, that Thou wouldest come down" (Isa. 64: 1-3). God has indeed come down, though not in such fashion as the Prophet desired — like melting fire and boiling water, to make the nations tremble at His presence — He has answered the cry, but in His own way and according to His own heart, a way, indeed, that stills our fears and captivates the heart that is touched by grace and love Divine. Truly has it been said, "nothing in human life makes us so much at home . . . as an infant in its cradle." God has drawn near to us at the lowest point of our weakness, and in the greatest depth of our poverty. He ignored the imperial city of Rome, He passed by the royal city of Jerusalem, and He chose Bethlehem, though "little among the thousands of Judah:" and even so He passed by such poor fare as the village inn could supply and chose the shelter of the oxen's stall. There in Bethlehem's stable the One "whose goings forth have been from of old, from everlasting," was brought forth and cradled in a manger. The womb of the virgin, the manger of Bethlehem, the arms of Simeon, and the home of Nazareth mark the stages in this wondrous story of the Incarnate Son — God manifest in the flesh.

What, we may ask, was the great purpose of the incarnation? The Scripture that so vividly presents the incarnation, speaks with equal clearness of the purpose of incarnation. Having declared the great fact that "The Word became flesh," the Apostle proceeds to tell us that the One who became incarnate "dwelt among us," and moreover that the One who dwelt among us is the Only-begotten Son, who declares the Father. Here surely we have a bright intimation of the two-fold purpose of incarnation. God dwelling in the midst of men, and God known by men.

If the first step of the fulfilment of this blessed purpose was taken on that great day when the Word became flesh and dwelt among us, the last step of the journey will be reached on that yet greater day when, in the new heavens and the new earth the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them. We know indeed that between the beginning and the end of this great journey there must of necessity come the Cross, and the great work of atonement. For man is fallen and guilty, and if God is to dwell with men, it must be with men made suited to God by the work of His own Son — a work which glorifies God and puts away the sin of man. The incarnation involves the Cross and leads to the glory. And when at last that glory is reached, God will dwell with infinite satisfaction in the midst of a people made infinitely happy in the knowledge of Himself.

Furthermore if the Scriptures unfold to us the wonder and purpose of the incarnation, they are equally careful in guarding the glory of the One who became incarnate. The incarnation has given fallen man the opportunity to express in word and deed the enmity of his heart against his God. The Lord Himself could say, "The reproaches of them that reproached Thee are fallen upon Me" (Ps. 69: 9). Such is the hatred of man towards God that he attacks every Person in the Godhead, but by reason of the incarnation the Person of the Son has ever been the special object of man's hostility. Men have seized upon the lowly grace of His Manhood to deny the glories of His Deity, and to call in question His moral perfection. The Scriptures have forestalled the wickedness of men by clearly revealing that the incarnation of the Son implies no change in His glorious Person, and communicates no taint from fallen humanity.

As to the glory of His Person. Scripture is careful to show that the Incarnation involves no change in the Person, and no addition to the Person, of the One who became incarnate. He was ever the Son and remains the Son. There was indeed a great change in the "form" which He took, the "likeness" in which He was found and the nature of which He partook, but there was no change as to His Person; Nothing that in grace He became, could add to, or take from, what He was. There was no dual personality in the Son become incarnate. He can say, "I and the Father are one," He never said "I and the Son are one," for He was the Son, and the Manhood that He took conferred upon Him no fresh personality distinct from, or in conjunction with, the Person of the Son. The Person was one and to that nothing could be added by what He became. He comes forth from the Father, sent by the Father, having the very nature of the Father, but was born of a woman, and so partook of human nature, while ever remaining a Divine Person. We do not see two persons united in Christ, as some have falsely taught, but two natures in One Person, which are surely distinct though nevermore to be viewed as separate.

He, by birth, partook of human nature while ever remaining a Divine Person; we, by grace, partake of the divine nature while ever remaining human persons.

Personality, whether human or divine, ever remains the same however much the conditions in which it may be found may vary.

A well known servant of the Lord has said, speaking of Christ, "He could say 'I' as God — 'Before Abraham was I am.' And He could say 'I' as man — 'I will put my trust in him.' But these were not two 'I's,' the person was one — 'the Son'". Again referring to Scripture he says, "I read there of a Person — the Word, existing in eternity, Himself the Creator. I read of that same Person become flesh, a man on earth amongst men, a true, real, individual man, but the same blessed Person — God manifest in the flesh, the Son whom God sent in likeness of flesh of sin, God's Son, come of a woman. There is no thought of a change in the Person, the real 'I'. He is always the same, though His 'form' is changed, and the condition in which He has life. When 'He' took part in flesh and blood who was 'He'? Personal identity does not change, though form and condition may.

These are sound and sober words, and to them we may add the testimony of yet another, who, commenting on our Lord's words, "Before Abraham was I AM" very truly remarks, "I AM is the proper expression of His existence. While time rolls on 'I AM' remains unchanged, and when time has rolled away 'I AM' subsists the same." This too is a true testimony in accord with the Scripture which declares "THOU REMAINEST" and "THOU ART THE SAME." The same glorious Person whether in the bosom of the Father, the womb of the virgin, or the arms of Simeon; whether in the manger of Bethlehem, the garden of Gethsemane, or on the Cross of Calvary; whether before the foundation of the world, through the ages of time, or when the world shall be no more. "FROM EVERLASTING TO EVERLASTING THOU ART GOD."

Further let us note that though the Creator comes into His own creation, and draws nigh to His creature, yet in so doing He never ceases to be the Creator and Upholder of all things. The manner of the conception in the virgin's womb cuts off the entail with Adam — the created man. By Divine generation the Babe was formed and grew in the virgin's womb. It is not said that the body He took was "created," but that it was "prepared." Adam was created, the women was formed from Adam, and Christ was the "seed of the woman." and that by Divine generation. Thus we judge, with jealous care the unholy thought is excluded, that would speak of Christ as a "creature" because He became Man in His own creation.

As to His moral perfection. If the glory of the Person who has become incarnate is carefully maintained, so too His Person is jealously guarded from all taint of evil by reason of the incarnation. This is assured to us by the manner of the incarnation as recorded in the gospel of Luke. There we learn that Mary is told that "The Holy Spirit shall come upon thee and the power of the Highest overshadow thee wherefore the Holy thing also which shall be born shall be called the Son of God" (Luke 1: 35). One has said, "The Holy Ghost should come upon her, should act in "power upon this earthen vessel, without its own will, or the will of any man. Therefore 'that holy thing' which was born of Mary was called the Son of God. God acting upon Mary . . . was the divine source of His existence on the earth as Man." He was not man innocent, still less man fallen, He was Man holy. "The entail of transmitted sin is in Him cut off by His supernatural birth of a virgin mother."

The Manhood of Christ.

The inscrutable mystery of the incarnation of the Son of God leads us to contemplate the perfection of the Manhood that He took. In connection with this great theme, we may first ask, "In what does manhood consist?"

The Apostle Paul in expressing his closing desire for the Thessalonian saints writes as follows: — "Now the God of peace Himself sanctify you wholly: and your whole spirit, and soul and body be preserved blameless at the coming of our Lord Jesus Christ" (1 Thess. 5: 23). Here the Apostle desires the sanctification of the whole man, and leaves us in no doubt as to what he means by a complete man: for he is not content to desire that the saints may be sanctified "wholly," but he definitely defines the component parts of a man — spirit, soul, and body.

In the light of this passage the conclusion would seem to be irresistible that, according to Scripture, spirit, soul and body, make up a man and, as J. N. Darby has said, "a man is not a man without body, soul, and spirit."*

{*So true is it that a man is composed of spirit, soul and body, that we cannot recall an instance in scripture where the term "man" — meaning a human being — is applied to those who have passed by death into the intermediate state. We read indeed of "the spirits of just men made perfect," and oftentimes, of the bodies of dead men, but neither the body without the spirit and soul, ''or the spirit and soul without the body are designated by the term "man." 2 Kings 13: 21, and Luke 7: 12 may appear to be exceptions but are not really so. In the passage in Kings the original word for man is not the word "adam" signifying a "human being," but the word "ish" signifying a man as contrasted with a woman, and is evidently used to designate the sex of the body. In the passage In Luke it is the only occasion on which the Greek word is translated "man." In the other twelve instances of the use of the word it is translated by the word "dead," It means simply one that is dead.}

The above passage agrees with the account we have in Genesis of the creation of man. There we read "Jehovah Elohim formed man, dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen. 2: 7. N. Tr.). Does this not teach that as to the material part of man — the body — he was formed from the dust of the ground: then, the body having been formed, God communicated life by breathing into his nostrils the breath of life. This surely is the spiritual, or immaterial, part of man which he received direct from God.

"The preacher " in speaking of death also refers to the two parts of man — the material and the spiritual — when he says, "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it" (Eccles. 12: 7). Again Elihu refers to the material and the spiritual when speaking of God, he says, "If He set his heart upon man, if He gather unto Himself his spirit and his breath, all flesh shall perish together, and man shall return again unto dust" (Job 34: 14, 15). This Scripture gives us further light inasmuch as the spirit is linked with the thought of breath, suggesting that the breath of life, in Genesis 2: 7, is the spirit of a man.

Thus by the communication of his spirit directly from God, man became a living soul, the body forming the material part, and the spirit and soul the spiritual part of a man.*

{*We need not puzzle ourselves by attempting to draw a hard and fast line between "spirit" and "soul." Together they form the immaterial part of a man and, though for a time, they may be separated from the body at death yet they are not separated from one another, any more than the joints and marrow of the body, or the thoughts and intents of the heart. Yet such is the searching character of the Word of God. that it can distinguish between things so intimately connected that they cannot be separated, (Heb. 4: 12).}

Moreover it is clear that the spirit is the higher part of a man by which he is set in responsibility to God, and being such, may we not say that the spirit of a man is the distinctive and most important part of a man, that which is most necessary to constitute him a man as distinct from the animal creation (See Eccles. 3: 21).

If then the Son becomes Man it is surely to become a true Man, spirit, soul and body, for, as Scripture says "in all things it behoved Him to be made like unto His brethren" (Heb. 2: 17). But on such a holy theme we are not left to draw our own conclusions, for in Scripture we find every component of man ascribed to the Son as Man. Let us quote some of these Scriptures: —

As to the body, the Lord can say,

"She hath poured this ointment on my body" — Matt. 26: 12.

He refers to "the temple of His body" — John 2: 21.

He can say "A body hast Thou prepared Me" — Heb. 10: 5.

Then we read of "The offering of His body'' — Heb. 10: 10.

Again we read, "His own self bare our sins in His own body" — 1 Peter 2: 24.

As to the spirit (pneuma) we read,

He "waxed strong in spirit" — Luke 2: 40.

He "perceived in His spirit" — Mark 2: 8.

"He sighed deeply in His spirit'' — Mark 8: 12.

He "rejoiced in spirit" — Luke 10: 21.

"He groaned in the spirit" — John 11: 33.

"He was troubled in spirit" — John 13: 21.

"He delivered up His spirit" — John 19: 30. Again He can say.

"Into Thy hands I commend my spirit" — Luke 23: 46.

As to the soul (psuche), He can say,

"My soul is exceedingly sorrowful" — Matt. 26: 38.

"Now is my soul troubled" — John 12: 27. And it is written

"Thou wilt not leave my soul in hades " — Acts 2: 27: and again

"His soul was not left in Hades" — Acts 2: 31.

These then are some of the Scriptures that directly speak of the spirit, soul, and body, in connection with the Manhood of our Lord. There are however other Scriptures which involve body, and spirit, and soul, without using these words, to which we may briefly refer: —

As to His spirit — the higher part of man, by which man is constituted an intelligent being in responsibility to God — we read that in childhood, He was "filled with wisdom," and again that He "increased in wisdom" (Luke 2: 40, 52). Wisdom surely refers to the intelligent spirit of a man. We know too, that "in Him dwelt all the fulness of the Godhead bodily"; but here was something very different, for who could connect ''increase" with the "fulness of the Godhead"? This surely is spirit with the characteristics that are proper to the spirit of a man. Again, in His pathway through this world, how constantly the Lord is found in prayer: further, at the last supper He can say, "with desire I have desired to eat this passover:" in the Garden He is seen in an agony of conflict, but submits to the Father's will. Again we ask, Is not prayer, and desire, and conflict, and submission connected with the spirit, and characteristic of the spirit of a man in connection with his God?

As to His soul — with which we connect the emotions and affections — we read of the Lord being moved with compassion, weeping over Jerusalem, weeping at the grave, at times moved with indignation, and looking upon His hypocritical opposers with anger. Again we ask, Do not compassion and weeping, indignation and anger express the deep feelings of a human soul?

As to His holy body. It is conceived in the womb of the virgin. When born the babe was laid in the manger, circumcised the eighth day; fed at the breasts of a human Mother (Luke 11: 27); carried in the arms of Simeon. He grew in body from infancy to youth, and from youth to manhood. We read of the Lord eating and drinking, both before and after the resurrection. He hungers in the wilderness, and thirsts on the Cross. He is weary at the well, and sleeps in the boat.

Birth and growth, eating and drinking, hunger and thirst, weariness and sleep, are essentially connected with the human body and, being presented in connection with the body of the Lord, prove how real was the body He took, and how truly marked by all that is characteristic of the human body, sin apart.

What, we may ask, is the plain force of these Scriptures that, directly or indirectly, refer to spirit, soul, and body, in connection with our Lord's Manhood? What is the impression that they are intended to convey to our minds? What is the truth they teach? Is it not that the perfect Manhood of Christ comprised all three — spirit, soul and body — each possessing all the characteristics that are proper to a perfect Man in a fallen world. Thus, "in all things it behoved Him to be made like unto His brethren." (Heb. 2: 17).

Furthermore we judge that Scripture distinguishes between "personality" — the conscious "I" — and spirit, soul and body inasmuch as it does not definitely, and much less exclusively, identify personality with any one of the three. We read that "The spirits of the prophets are subject to the prophets" (1 Cor. 14: 32). We have the verse in the Old Testament which says, "He that ruleth his spirit" (Prov. 16: 32). In connection with the soul, David said, "I humbled my soul" (Ps. 35: 13); "I lift up my soul (Ps. 86: 4). Solomon speaks of a man destroying his soul and wronging his soul (Prov. 6: 32 and Prov. 8: 36). In reference to the body Paul can say, "I keep under my body" (l Cor. 9: 27). These and many other Scriptures of a like character, would show that in man there is the union of the material and spiritual under a single personality, as one has said, "Day by day, hour by hour, minute by minute we observe, each within himself, a central authority, directing and controlling, on the one hand, the movements and operations, of an animal frame, and on the other the faculties and efforts of an intelligent spirit, both of which find in this central authority or person their point of unity. How this can be we know not." To this we may add that if death supervenes the "I" is identified with that which is immaterial — the spirit and the soul — yet when in the body, whether now or in the resurrection state, the "I" is surely identified with spirit, soul and body.

Is not this distinction between personality and spirit. soul and body equally seen in the utterances of our Lord as Man, (as quoted on page 26), though in the Manhood of Christ, let us ever remember that the Person was Divine — the Son unchanging and unchangeable as to His Person. Though here again, we have to be on our guard, lest by the frailty of human language it might be argued that an impersonal humanity is suggested. Though in Person ever the Son, yet He personally entered into Manhood — spirit, soul, and body, and so really that, as one has said, "there was in Him nothing lacking of all that pertained to perfect manhood — that He was all and felt all that man should be and feel — made in all things like to his brethren" . . . "He was made of a woman, partook of flesh and blood — was truly the woman's seed, and from her derived the nature of a man which placed Him in relation to God and things here as a responsible Man on earth."

"In becoming Man He entered into the reality of the place He took as Man" . . . "The Lord entered into all the conditions of human life, its sensibilities feelings and affections, everything dependent on man's condition and organisation apart from sin."

So near, indeed, has He come to His people that Simeon could hold in his arms the One who "hath measured the waters in the hollow of His hand," and the beloved Apostle could lean on the bosom of the One who dwells in the bosom of the Father. Here we find ourselves in the presence of One who surpasses the comprehension of our minds, and yet calls forth the worship and adoration of our hearts.

CONCLUSION

In writing on this great theme we have sought to follow where Scripture leads, with the desire to learn what is revealed, as well as the meaning of the revelation, concerning God's beloved Son, our Lord Jesus Christ. But while seeking to profit by that which is written, we must never forget there is in the Person of the Son, the Incarnation and the Manhood of Christ. that which for ever will be inscrutable to the finite mind of man. "No man knoweth the Son" is a word we do well to heed. We are only permitted to know divine Persons AS and WHEN revealed.

How a divine Person can come in flesh we do not know. We have to beware of any statement which seeks to make clear to the human mind the inscrutable mystery of the incarnation. Any statement with this avowed end should at once arouse our suspicion. We may be sure that any such attempt, will not only fail of its purpose but will end in propounding theories that corrupt the truth and dishonour the Son.

Our great concern should be to learn what is written, and accept the truth as written, without question and without reasoning. God gives short shrift to the man who questions His revelation, for when in relation to that which is inscrutable man asks "How?" God answers, "Thou fool" (1 Cor. 15: 36). But when proud reason is left behind, simple faith and affection will travel far into depths of glory, "As it is written, 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." May it be ours to love, to listen and adore.

Suffering and Glory

Suffering and Glory.

Hamilton Smith.

Luke 9: 22-36 very touchingly presents the sufferings of the Son of Man and the glory that shall follow. At the hands of men He was to "suffer many things," to be "rejected" and "slain." Then, on the Mount of Transfiguration we have a passing vision of the glory and honour with which it is the purpose of God to crown the Son of Man. (Ps. 8). Moreover the passage challenges our hearts, for it clearly shows that if His disciples have the privilege to share in His glory, they are also first called to partake of His sufferings. Thus there passes before us the path and portion of those who follow a rejected Christ in this present evil world; and the glory to which the path leads in the world to come.

The Path of Suffering (v. 23-27). The Lord opens His instruction with the words, "If any man will come after Me." Touching words that presume He has gone before and marked out a path for His own, and, drawn by love, that they would seek to tread where He has trod. At the entrance of this path we find these searching words, "Let him deny himself." Men speak of self-denial, and have self-denial weeks, by which they mean denying themselves certain things for a limited period of time to help some benevolent cause. This, however, is the very opposite of denying self, for it rather adds to self-complacency and the exaltation of self. The denial of self is not simply denying ourselves certain things, but the denial of the man that lusts after these. The denial of self is the ignoring of self altogether in order to serve others in love. Such was the path that the Lord ever trod while passing through this world of need. Moreover, as rejected by this world, Christ is in the outside place of reproach, and those who follow Him will find that they too will have to face reproach. Thus the Lord exhorts the one that comes after Him to "take up his cross daily." For the Lord the cross meant not only suffering and shame from the hands of men, but also the far deeper sufferings from the hand of God. He was alone in His sufferings at the hand of a holy God, when made sin; but in His sufferings from men we can in our little measure share, and He has left us the perfect example of such sufferings for we are told to consider Him that "endured the cross, despising the shame, and is set down at the right hand of God" (Heb. 12: 2). We are exhorted "To go forth .... unto Him without the camp, bearing His reproach." Moreover, this reproach is to be taken up "daily." This is a searching word, for it is comparatively easy to make some great sacrifice on some special occasion, but the "daily" acceptance of the path of reproach and suffering for Christ's sake in everyday life calls for great grace. But how is it possible to deny self and accept reproach? Only as we have an object that is greater than self before us. Thus the Lord adds the words, "Follow Me." Furthermore, to follow after Christ must mean the letting go of the present life. Whoever, believer or unbeliever, lives only for the present life, is living a life that he must inevitably lose, for at best it is but a passing life. To have Christ before us, is to live a life that will never pass away: —  a life that can be enjoyed now, but will only be known in all its fulness in life's eternal home. Lastly, it is impossible to follow Christ and at the same time walk with the world and seek its advantages. Paul, with Christ as his life, could say, "What things were gain to me, those I counted loss for Christ." Even for the unbeliever what advantage is there in gaining the whole world for a few fleeting years and then to be lost for eternity? For the believer to associate with the world and seek its advantages and honours must mean the loss of all present joy in the Lord, the end of all testimony for the Lord, and the forfeiture of His approval in the day "When He shall come in His own glory and in His Father's, and of the holy angels." Thus to follow truly a rejected Christ will mean, as to this present world, the refusal of self, the reproach of men, the loss of the present life with the world and its advantages.

The Coming Glory (v. 28-36). The path of reproach and loss of present things involves suffering for the flesh. But the suffering is only for a season, the eternal weight of glory is on before. The Lord would impress our souls with a sense of this glory by unfolding before us the blessedness, as well as the moral traits of the home of glory that lies at the end of the path of suffering. To enter into these heavenly things we must have our spirits lifted above this present world; therefore we read, "He went up into a mountain." Amidst all the sorrows of this world, and the heart-breaking trials amongst the people of God, is it not a joy to be lifted above things seen and heard, and, in spirit on the mountain top, catch a glimpse by faith of the coming glory? It cheers and calms the spirit as we pass through this dark valley to see the sunlight on the hills beyond.

Having ascended the mountain the first great sight that passes before the disciples is a praying Man, for we read, "He prayed." Prayer is the expression of dependence upon God, and communion with God. The sorrows of earth can be traced back to the disobedience and independence of one man — Adam. The glories of the world to come are introduced by the perfect obedience and dependence of one Man — Christ. The world to come will be a world of bliss, for there everyone will be dependent upon God. Good for us to go up "into the mountain" to spread everything before God, so that we may come down "into the plain" to do everything for God, while we wait for the coming of Christ. Thus Jude, in his Epistle, links prayer with the coming of Christ, when he exhorts us to be found "praying in the Holy Spirit" while "looking for the mercy of our Lord Jesus Christ unto eternal life."

(1) In this great scene we learn the change that will pass upon the saints when Jesus comes. We see set forth in Christ the image of the heavenly that we shall wear in the coming glory; "As we have borne the image of the earthly, we shall also bear the image of the heavenly" (1 Cor. 15: 49). Thus, as He prayed, the disciples saw in the Person of Christ the earthly changed into the heavenly. Peter, writing of this great scene, can say, "We made known unto you the power and coming of our Lord Jesus Christ." Mark the word "power." Peter, says as it were, "We not only foretold but we have seen what would happen when He comes. We saw Him as a lowly Man, and behold, in an instant, the garments of humiliation were exchanged for garments of glory; and His face that was more marred than any man's became shining as the sun. We saw in Him the mighty power, that in 'the twinkling of an eye' will change these bodies of humiliation into bodies of glory like His own." (2) It is brought home to us in the mount that, in the coming glory, we shall not only be like Him, but we shall be with Him, for, we read, "Behold, there talked with Him two men." He will not be alone in the glory. He will have companions; though truly He will be anointed with the oil of gladness above His companions. In such a scene of glory we might have expected to see Him surrounded by a host of angels, but His companions will be men. They are men for whom He died; whom He is bringing home to glory; and men that will share with Him in His glory as the Son of Man. In heaven there will be "No more death, neither sorrow, nor crying, neither shall there be any more pain"; but the greatest joy of all will be that we shall be "with Him" — we shall be with JESUS. Thus, the great passage in which the Apostle Paul tells us that we shall be caught up to meet the Lord in the air, concludes with the words, "So shall we ever be with the Lord" (1 Thess. 4: 17). (3) We learn that, not only shall we be with Him in the glory, but we shall be at home in the glory, for we read of these two men that they "talked with Him." Had it been written merely that He talked with them, we might judge that in the glory we shall be delighted but silent listeners. If, however, they can talk with Him, all distance and reserve will be gone. The disciples had indeed held sweet intercourse with Christ on earth, howbeit, at times, with a measure of restraint. In the glory there will be holy happy intercourse without a trace of reserve. Blessed, indeed, that He can come to two disciples on the resurrection day and, in their sorrowful wilderness circumstances they can say He made "our hearts burn within us, while He talked with us by the way." But how far more wonderful is this scene in which He brings two saints to talk with Him in glory. (4) Not only shall we be like Him, and with Him, but we shall share His glory, for we read of these two men, they "appeared in glory." They share in the glory of Christ as the glorified Man. So we read of believers, "When Christ who is our life, shall appear, then shall ye also appear with Him in glory" (Col. 3: 4). It is no great hardship to let go the passing glories of this world, and accept the path of suffering, when we know that we are going to share in the glories of Christ in the world to come. (5) They "spake of His decease which He should accomplish at Jerusalem." A little later two other disciples, treading a dreary road to Emmaus, speak of His decease as accomplished by men, for they say, "The chief priests and our rulers delivered Him to death, and have crucified Him." No wonder they were sad, for all they could see in the death of Christ was that which brings judgment upon man. But here, on the Mount, two men lose sight of man and his wickedness, and they see only Jesus and the death "which He should accomplish." They see in His death the perfect setting forth of His obedience to the Father in carrying out the Father's will by offering Himself without spot to God. Thus they see in His death what brings glory to God and opens the way of blessing for men. How good to ascend the Mount, and rising above all the wickedness of men, and the failure of the saints, to see that transcendent love that led the Lord to give Himself, and find rest in that death which He accomplished. Even so in the day of the coming glory the assembled host of the redeemed will still speak of the death which He has accomplished, for the language of the new song will be, "Thou hast redeemed us to God by Thy blood." (6) In this great scene we are carried in spirit beyond the Kingdom glory into what speaks of the Father's house. We read, there "came a cloud and overshadowed them." The death which Christ accomplished not only opens the way for believers to share the Kingdom glories of Christ, but enables them to enter in company with Christ into the immediate presence of God the Father, of which the cloud speaks. Peter, in his Epistle, speaks of the glory that excels, for he says, "there came such a voice to Him from the excellent glory." There is the glory of the earthly kingdom, but there is the more excellent glory — the glory of the Father's presence in the Father's house. The disciples had seen the glory of the Son of Man. But there is another glory — a greater glory — a glory of which the Lord speaks in His prayer when He asks, "That they may behold my glory." We share in His glory as the Son of Man; we shall behold His glory as the Son of God. (7) In this more excellent glory we are permitted to hear the Father express His delight in the Son, for we hear the voice from the excellent glory, saying, "This is my beloved Son: hear Him." The voice does not say, This is my Son that you ought to love, but, This is my Son that I love. We are taken into the Father's house, there to have fellowship with the Father in His delight in the Son.

Thus there passes before us the blessed portion that will be ours when Jesus comes. We shall be like Him: we shall be with Him; we shall be at home with Him; we shall share His kingdom glory; we shall delight not only to share it all, but owe it all to Him, for we shall speak of His decease; we shall be taken beyond the Kingdom glories, to enter the more excellent glory of the Father's house, there to know and enjoy the Father's delight in the Son. Moreover, as we journey on to be with Christ in glory, let us ever remember that we have the Lord with us in our wilderness path. Thus we read, "When the voice was past, Jesus was found alone." The vision passes, Moses and Elias depart, the cloud fades, the voice is silent, but JESUS remains. As we take our journey through this world with all its trials and sorrows, He is with us according to His own promise, "I will never leave thee nor forsake thee." Loving us unto the end, He will be with us until the end when we are with Him to go no more out and the blessings of the Mount will be our eternal portion.

The Hope

The Hope.

Hamilton Smith.

(Extracted from Scripture Truth, Volume 22, 1930, page 250.)

"Look up, and lift up your heads; for your redemption draweth nigh."-

Luke 21: 28.

There is a world beyond this world of sight,

No eye hath seen, nor heart of man conceived,

For those who in the Saviour have believed:

A home of everlasting love and light;

A day of joy, that ends the long dark night;

A rich reward, for those who suffered loss;

The Lord's "Well done," for those who bore their cross;

The victor's crown for those who fought the fight.

Then art thou faint and weary by the way?

Lift up thy head, and hear the Master say,

"I am the Morning Star, the hope of dawn,

I quickly come, to call on high My own,

From shades of night, into the cloudless morn,

To see Me face to face, and know as known."

"Thou Remainest."

"Thou Remainest."

Hebrews 1: 11-12; Hebrews 13: 5, 6, 8.

Hamilton Smith

(Extracted from Scripture Truth magazine, Volume 13, 1921, pages 73.)

O Lord and Saviour, we recline

On that eternal love of Thine,

Thou art our rest, and Thou alone

Remainest when all else is gone.

We look out upon a world that is perishing, where all things are waxing old. Over all we see the dark shadow of death, and that sooner or later death breaks up the happiest home on earth. We see how true it is that "the world passeth away." Then with tear-dimmed eyes we turn our gaze from this passing world, we look up through the opened heavens, and, at once we see "the glory of God, and JESUS," and faith delights to say to the Lord, "THOU REMAINEST."

Our loved ones pass out of our sight, but He remains. Blessed indeed for all saints at all times to realize that He remains, but never more precious than when in the deep sorrow of bereavement — amid the break-up of earthly homes, and the wreck of earthly hopes — we can look up into His face and say, "Thou remainest." And as He looks down into our stricken hearts, with infinite compassion, He answers back, "I will never leave thee, nor forsake thee."

The first utterance of these comforting and sustaining words fell upon the ears of a saint about to face a journey. From the after history of that long journey we know by what rough ways it led, the sorrows it contained, the hardships it involved, and the trials it would bring, as well indeed its seasons of joy, its wholesome lessons, and its lasting gains. But in the mercy of the Lord no word is uttered to inform the patriarch Jacob of the character of the path. However, this indeed he does know — he knows the glorious end of the journey, for, says the Lord, "I will bring thee again into this land," and "In thee and in thy seed shall all the families of the earth be blessed." But he knows more. From the start of that journey until the last step which set his feet again in the promised land — he knows that he will never be forsaken, for says the Lord —

"I am with thee;"

"I will keep thee;"

"I will not leave thee."

Nor is it otherwise with the Christian today. Yea, rather in a deeper way, and with richer meaning, can we appropriate such words of comfort. We too know the start of our pilgrim journey. We set out with the grace of God that has brought salvation.

We know the end of our journey, for grace begun will end in glory. The appearing of grace makes way for the appearing of glory. A glory in which we shall be like Christ, and with Christ for ever and ever. But between the start in grace and the end in glory there lies our pilgrim path through a hostile world of sin and sorrow. What that untrodden path may hold for us we know not. But this we do know, the Lord has said, "I will never leave thee nor forsake thee."

For our comfort and assurance this unconditional promise comes to us with all the absolute authority of His own word. It is no prophet or apostle who speaks the word; no messenger from the Lord that brings it. No angel or archangel is equal to breathe such words of comfort into forlorn and sorrowing hearts. It is none other than the Lord Himself who draws near to us in our desolation, and with infinite tenderness, we hear Him say, "I will never leave thee nor forsake thee." The binding of broken hearts shall not be in other hands than His. No hands so tender, so gentle, so skilful, to bind a broken heart as the hands once bruised and pierced in love upon the tree. And seeing the Lord 'hath said', faith, rising above a world of sin and sorrow and death, can 'boldly say': "The Lord is my helper, I will not fear."

Moreover the One who breathes these words of comfort — has promised to be with us — is One who has been before us in the journey. He has trodden every step of the way. He has reached the glorious end, and appears in heaven itself before the face of God for us. He can say, as it were, to His sorrowing saints, "I have been before you in the way. I have trodden the path as a stranger in the land, and as a wayfaring man," as "a man of sorrows and acquainted with grief." I know every turn in the road; I know the rough places and the smooth. There are hills to climb, dark valleys to tread, and rivers to cross, but I know them all. I have climbed the hills, I have trodden the valleys, I have forded the waters. I have passed through the last dark valley of the shadow of death, I have reached the home of glory, I have sat down at the right hand of God, and from My throne of glory I will sustain you, and succour you, and intercede for you as you journey on your way, and at last I will come for you and receive you to Myself, that where I am ye may be also. "I will not leave thee, until I have done that which I have spoken to thee of."

Moreover there is yet further comfort in the Lord for our sorrowing hearts. Not only can we look up and say, "Thou remainest," but we can add — "THOU ART THE SAME''.

Full well we know the way of this sorrowful world. As we look back over the passing years and recall the faces of many we have known and loved, are we not confronted with the sorrow that some have gone, and some have changed? But how does it lift our spirits above the sadness of such moments to look up and discover there is One who will never pass away and never change. As indeed we sometimes sing: —

"Earthly friends may fail or leave us

One day soothe, the next day grieve us

But this friend will ne'er deceive us,

O, how He loves!"

And just as the Lord's words, "I will never leave thee, nor forsake thee," give the blessed answer to that sweet word, "Thou remainest," so will this last chapter of Hebrews supply the enlargement of that other touching word, " Thou art the same." For there we read, "Jesus Christ the same yesterday, and today, and for ever." This tells us more than the word in the first chapter, comforting indeed as that is, for this seasonable word tells us not only that He is the same, but that He is the same in heaven to-day as He was on earth in the days that are past.

His circumstances indeed have vastly changed. Yesterday He-was the poor and needy Man, the homeless Man, the Stranger with not where to lay His head. To-day He has resumed royalty and majesty in heavenly glory. He has laid aside for ever the garments of humiliation, He has put on the majestic robes of glory in suitability to that place of glory. But though He has changed His circumstance, He has not changed His heart. Many crowns are His, and we delight to crown Him Lord of all; but no crowns that will ever adorn His head will ever change His heart. The love that could weep with Martha and Mary has not changed one whit. The heart that had compassion on the widow of Nain still beats in sympathy with sorrowing saints. The tender love that sustained the broken-hearted Jairus can still say with infinite compassion to a broken-hearted saint, "Be not afraid, only believe."

The Well of Bethlehem

The Well of Bethlehem.

2 Samuel 23: 13-17.

Hamilton Smith.

Edification Vol. 6, 1932, page 169.

The beautiful story of the three men who drew water from the well of Bethlehem, is preceded by the account of the great exploits of the three mightiest amongst David's mighty men. Whether they are the same three who broke through the host of the Philistines and drew the water from the well, is not very clear, and probably immaterial. It is, however, important to mark the difference between their great deeds, and the service rendered to David in obtaining the water from the well.

Adio was the chief among the captains. His name means "ornament." Doubtless he filled his exalted position with credit to himself, and advantage to the King, for he had successfully attacked eight hundred of David's enemies, at one time (verse 8).

Eleazar defied the Philistines in the day when the men of Israel turned back. Single handed he arose and smote the enemy, and when victory was assured, the people of, Israel, who had left Eleazar to face the enemy alone "returned after him," but "only to spoil." The Lord wrought a great victory through Eleazar, and the Israelites reaped the fruits of victory (verses 9, 10).

Shammah is famous as having "stood in the midst of the ground and defended it," in the day when others fled (verses 11, 12).

In the conflicts of the Lord's people we see these different forms of service. There are times when the Lord calls for an attack upon the forces of evil, as in the case of Adino. There are occasions when there is spoil to be gained through conflict, as in the day of Eleazar's victory. So too there are times when we are called to stand our ground, and act on the defensive, as it was in the day of Shammah's mighty deed.

How important, in their times and seasons are such mighty deeds. However, whether in David's day, or in our own day, one thing marks such deeds, they are for the benefit of people, as well as for the glory of the King. When, however, we come to the three mighty men who drew the water from the well, we have a very different form of service. If the victories, we have considered, had the blessing of the people in view, this touching act of service was wholly for the benefit of the King.

These three mighty men "came to David in the harvest time unto the cave of Adullam" (13). It seems as if they left the world in the day of its plenty, to identify themselves with David in the day of his poverty and reproach.

David was in the hold, while a garrison of the Philistines occupied the place of David's early home. David, thinking of the well by the gate of Bethlehem, from which doubtless he had often drawn water in his youth, expresses his longing for a refreshing draught from the well. "Oh," says he, "that one would give me drink of the water of the well of Bethlehem, which is by the gate!" It is no command that requires obedience; it is no call for service; it is only the expression of his longing desire. And yet this expressed desire calls forth this devoted act of love in a way that no command would have done.

Many would have been ready to risk their lives in carrying out some service for the benefit of the kingdom; but these mighty men were ready to face death in order to do something that was wholly for the gratification of the desire of David. They broke through the host of the Philistines, drew water from the well, and brought it to David. This act of devotion delighted the heart of David, and he sees in it a sacrifice of which the Lord alone is worthy. Hence, refusing to drink the water, he pours it out before the Lord.

We, in our day, and according to the spiritual principles of the day, may know at times what it is to attack the powers of evil, to gain spoil from the enemies' ranks, and to stand on the defensive in the conflict for the truth. We, too, may fight the Lord's battles, but how much do we know of this higher service that does something for the heart of Christ alone? "Oh, that one would give me," says David. Are there not occasions when we can give something to the One who gave everything for us? When as at Bethany, in the day of the Lord, they did something for the One who had done so much for them — when "they made Him a supper" who had made a feast for all the world. Do we count it a rare privilege to be able to give to Christ that which will minister joy to His heart?

Was not Mary's service of this elevated character, when, six days before the Passover, she anointed the feet of the Lord with her costly ointment and wiped His feet with the hairs of her head? Was she not, in the face of the hatred of enemies and the murmurings of friends, refreshing the heart of the despised and rejected Son of David, against whom, at that very moment, the world was plotting with murderous hate?

And even as the water secured by these devoted men, was poured out before the Lord, so the odour of Mary's ointment goes up before the Lord as a sweet savour. It filled all the house where they were sitting.

Is not David's "Oh, that one would give me" a faint anticipation of the Lord's dying request, "Do this in remembrance of Me"?

When we answer to this request, we are not fighting the Lord's battles, we are not getting spoil, we are not defending the truth but we are doing something wholly for Christ; we are ministering to His heart by responding to His love. May we know better what it is to draw water from the well and pour it out before the Lord for the joy of His heart.