1
Sometimes I look at the Bible in one way and sometimes in another. Looking at it, as it were from outside, I would ask your attention to the remarkable division of time which it gives.
1. The first period is of man, a living soul, in Eden.
Whether he dwelt there a whole week, so as to see a sabbath there, or only a morning or so, we are not told He sinned and soon found himself on the outside of Eden.
2. Ere he was turned out, however, the Lord God spoke to the serpent about " One that was to come," the seed of the woman that was to bruise the serpent's head. " One that is to come" was God's mark for a period of 4,000 years, though He might vary the descriptions of Him to the end of that period.
3. He came—who was born of the woman and she a virgin. His life here below was spent, thirty years in retirement, and three and-a-half years in service. This period—the hinge of all that went before on the one side and of all that follows after on the other, lasted but thirty-three and-a-half years and closed with his death on the cross; which on Satan's, the world's, and man's side was his rejection; on God's side was the corn of wheat falling into the ground and dying that it might not abide alone.
With Himself in heaven and about to come back commenced the present period which has lasted now 1834 years.
Prophecy tells us that He in heaven will reign over the earth 1,000 years, and that
There shall be new heavens and a new earth wherein dwelleth righteousness. These are God's marks as to the past, the present, and the future.
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Rev. 22:6-216And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. 7Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13I am Alpha and Omega, the beginning and the end, the first and the last. 14Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 18For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. 20He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 21The grace of our Lord Jesus Christ be with you all. Amen. (Revelation 22:6‑21), presents us with lessons to three classes of persons.
First. Ver. 6-9 is a word to servants of God: a, their attention challenged; and b, the importance of one duty pressed-
a. "Behold I come quickly;"
b." blessed is he that keepeth the sayings of the prophecy of this book."
Secondly. Ver. 10-15 is a word about the mixture of good and bad, as is now seen all round about us a, Attention is called to the evil; and b, what should guide people to get out of it is presented.
a. the unjust and the filthy; the righteous and the holy, upon earth mixed up;-but each man having his own character:
b. "Behold, I come quickly; and my reward is with me;" man to be dealt with as he has lived here.
Then ver. 16 Jesus is introduced-the root and offspring of David, and the bright and morning star-two personal glories in which He announced Himself to the churches.
Thirdly. Ver. 17-21
a. The Spirit and the Bride invite Him to come; and any one that hears, to join in the invitation; and any one that thirsts, or wills, to come to Him,-to come and take the water of life freely.
b. To this He replies-guarding the book-but replying to the invitation; " Surely I come quickly." To which John and the believer answer:
c." Amen. Surely come Thou, Lord Jesus."
3.-the World.-What Is It?
I AM as to religion as other people down here," is a common but very alarming statement.
For what is the " down here"-this world?
First. This world got its present character in the family- of Cain the murderer. He would come to God in his own way and not through blood. Was angry with God; slew Abel; was driven out of Gods presence upon earth, and set up a system for himself outside of God's presence; and the system was, after his own name, one of present possession. The first founder of a city,, polygamy, tents, harp, organ, works in brass and iron,: etc., were found in his family;-everything to make man happy out of God's presence.
Secondly. God tried what the world was. He had a kingdom and a temple down here in Israel. But they refused His Son the throne; and the temple bought His blood for thirty pieces of silver. God tried; too; another part of the world, viz.
Thirdly. The Gentiles,—as the great statue of Daniel shows us. When Israel rebelled against God, the sword of power was taken out of their hands and put into the hands of
Nebuchadnezzar, King of Babylon; then of
Darius, the Median; then of
Alexander, the Greek; and lastly of
Caesar, the Roman; under whose
reign, and with consent of whose government, Jesus was put to death, and we live.
God's thought about this part of the world is plain. Christ the stone will come and destroy the whole image and it will become as the chaff of the summer threshing-floor.
The great image is now existing, and England is thought to be one of the toes.
Fourthly. See what Paul; the apostle of the uncircumcision, the one who had to preach where the image stood, says of this world. All that he would glory in of it were the crossed bits of wood on which Jesus Christ was put to death!
Fifthly. Everything down here is reserved to be burnt with fire to make way for new heavens and a new earth.
Sixthly. Read now John 17 Jesus, just before He went, let out (His disciples being present as He spake to His Father) how He considered Himself and the Father in heaven and His disciples down here to be in direct contrast and in the most positive separation in nature, motives, objects, ways with this world. That is what the chapter teaches.
And what if the first and then the second great acts on His return should show that the very thoughts which He had when He went, are the very thoughts which He will have when He comes back; as 1 Thess. 4 (the catching up of His own), and 2 Thess. 2 (the destruction of the wicked one) prove! Such is this world!
4.
The Son of man did everything (not only which man ought to have done, but) which God under the circumstances felt that He ought to do.
'Tis a new revelation of God altogether; above creation, providence, or government,-" God manifest in
flesh," with all its attendant consequences, and He, now gone on high, in the glory which He had with the Father before the world was.
5.
Ver. 22, 23. " Destruction and death say, We have sent down heard the fame thereof with our ears. God understandeth the way thereof, and He knoweth the place thereof."
Ver 28. " And unto man he saith, Behold, the fear of the Lord, that is wisdom: and to depart from evil is understanding."
The life and the fate of Judas is an awful illustration of these verses, as the life and fate of the thief repentant upon his death-cross, is a blessed one too. The contrast of the two is also most instructive.
First,-See this in summary estimates of each of the two, made by another and for another purpose, and so, surely; not dressed by myself to serve my purposes.
1. " Jesus pointed out Judas by the sop, which would have checked any other, but which to him was only the seal of his ruin. It is indeed thus, in degree, with every favor of God that falls upon a heart that rejects it. After the sop Satan enters into Judas. Wicked already through covetousness, and yielding habitually to ordinary temptations; although he was with Jesus, hardening his heart against the effect of that grace which was ever before his eyes and at his side, and which, in a certain way, was exercised towards him; he had yielded to the suggestion of the enemy, and made himself the tool of the high priest to betray the Lord. He knew what they desired, and goes and offers himself. And when by his long familiarity with the grace and presence of Jesus while addicting himself to sin, that grace and the thought of the person of Christ had entirely lost their influence, he was in a state to feel nothing at betraying Him. The knowledge he had of the Lord's power helped him to give himself up to the evil, and strengthened the temptation of Satan, for evidently he made sure that Jesus would always succeed in delivering Himself from his enemies; and, as far as power was concerned, Judas was right in thinking that the Lord could have done so. But what knew he of the thoughts of God? All was darkness, morally, in his soul. And now, after this last testimony, which was a token of grace and a witness to the true state of his heart that was insensible to it, (as expressed in the Psalm here fulfilled,) Satan enters into him, takes possession of him so as to harden him against all that might have made him feel, even as a man, the horrid nature of what he was doing, and thus enfeeble him in accomplishing the evil; so that neither his conscience nor his heart should be awakened in committing it. Dreadful condition! Satan possesses him, until forced to leave him to the judgment from which he cannot shelter him, and which will be his own at' the time appointed of God. Judgment that manifests itself to the conscience of Judas when the evil was done, when too late; and the sense of which is shown by a despair that his links with Satan did but augment; but which is forced to bear testimony to Jesus before those who had profited by his sin and who mocked at his distress.
For despair speaks the truth, the veil is torn away, there is no longer sel&deception, the conscience is laid bare before God, but it is before His judgment. Satan does not deceive there-and not the grace but the perfection of Christ is known. Judas bore witness to the innocence of Jesus, as did the thief on the cross. It is thus that death and destruction heard the fame of His' wisdom: only God knows it (Job 28:22,2322Destruction and death say, We have heard the fame thereof with our ears. 23God understandeth the way thereof, and he knoweth the place thereof. (Job 28:22‑23)).
Jesus knew his condition. It was but the accomplishing that which He was going to do, by means of one,' for whom there was no longer any hope. 4 That which thou doest,' said Jesus, do quickly.' But what words; when we hear them from the lips of Him who was love itself!"
2. " It was the king of the Jews who hung there. Abased; indeed,-for a thief, being by His side, could rail on. Him, but in the place to which love had brought Him, for the everlasting and present salvation of souls. This was manifested at the very moment. The insults that reproached Him for not saving Himself from the cross, had His answer in the- fate..of the converted thief; who rejoined Him the same day in Paradise.
This history is a striking demonstration of the change to which His Gospel leads us. The King of the Jews; by their own confession, is not delivered-He is crucified. What an end: to the hopes of this people but at the same time, a gross sinner, converted by grace on the very gibbet; goes straight to Paradise. ' A soul is eternally saved. It is not the kingdom, but a soul-out of the body-in happiness with Christ.
I would say a few words on the condition of this soul, and on the reply of Christ. We see every mark of conversion, and of the most remarkable faith. Conscience upright and vigorous, knowledge of the perfect sinless righteousness of Christ, whom this poor sinner acknowledges to be the Lord, when His own disciples had forsaken and denied Him, and when there was no sign of His glory or of the dignity of His person. He was accounted by man as one like himself. His kingdom was but a subject of scorn to all. But the poor thief is taught of God, and all is plain. He is a comfort to. Jesus upon the cross; and makes Him think (in answering his faith) of the Paradise that awaited Him when He should have finished the work that. His Father had given.. Him to do. Observe the state of sanctification this poor man was in by faith. In all the agonies of the cross, and while believing Jesus to be the Lord, he seeks no relief at His hands, but asks that He will remember him in His kingdom. He is filled with one thought-to have his portion with Jesus. He believes that the Lord, will return; he believes in the resurrection; he believes in the kingdom, while, the -King is rejected and crucified, and when, as to man, there isno longer any hope.. Now: the reply of Jesus adds that: which brings in, not the kingdom, but everlasting life, the happiness of the soul. The thief had asked. Jesus to remember him when He returned in His kingdom. The Lord replies that he shall not wait for that day of manifested glory which would be visible to the world, but that that very day he should be with Him in Paradise. Precious testimony; and perfect grace! Jesus crucified was more than king: -He was Savior. *The poor malefactor was a testimony to it, and the joy and' the consolation of the. Lord's heart,: the first fruits of the love which had placed them side by side, the Lord of glory and the malefactor in the same condemnation, and*the sins of the latter forever put away, they' no longer existed, their remembrance was only that of the grace which had taken them away and which had forever cleansed his soul from them, making him that moment as fit to enter Paradise as Christ Himself!"
Secondly,-I would make a few remarks on the Scriptures quoted. 1st. God knows the way of wisdom and the place thereof. And to man He says: "The fear of the Lord, that is wisdom: and to depart from evil is understanding." Here we have presented to us an inside feeling-" fear;" and an outside action-" departure from evil," as the way of wisdom for man.
There was no fear of the Lord in Judas through his professed discipleship: there was fear of the Lord, in the thief, in the close of his life upon the Cross. Had Judas feared the Lord, he never would have been a thief, and, carrying the bag, taken that which was put therein; he would have departed from evil and have avoided all occasions in which his propensities could have found their opportunity; the fear of the Lord who was as near to him as He could be, would have laid all I within bare, and led to his judging the contrast between himself and that Lord. Himself so lustful and avariciously covetous that even his Master's person he could set to a price. The word of the Lord in John (Chapter 8) may be quoted here, and Judas had heard it, "If ye continue in my word, then are ye my disciples indeed: and ye shall know the truth, and the truth shall make you free (ver. 31, 32). Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin, and the servant abideth not forever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed" (34-36). That Master so obedient in all things to His Father who was in heaven, that He never sanctioned anything that He had not sanctioned, never would seek to save Himself, except when to do so was direct obedience. The wretched man, if too, had a wisdom which was foolish madness,-he thoughtlessly trifled with Divine things and even with the person of Jehovah Himself. Scripture was not his chart, nor was the light of God's eye and presence his guide. Subjection to God there was none in principle, theory, or practice. And of all awful phases of evil, what phase so awful as-that which he exhibited? The chosen body-attendant of the Lord; adopted for a mission which he knew not, nor cared to consider; partaker of all the privileges of light and love, grace and kindness which his position of nearness to Christ, gave him,-a user of the supernatural power put into his hand in common with others, the messenger of his master's message,-partaker of every privilege which it was possible for a mere man, while the Lord was upon earth, to partake of,-used by the Lord for God and Himself,-gifted with power from the Spirit,-used against the world, the flesh and Satan-and he, all the while, without the fear of the Lord and never departing from evil. The picture is of all pictures most solemn: If a man fear the Lord, the question of what he himself is, purposes, thinks, loves, desires, does-and how far it all tallies with the Lord whom we fear, must arise and arise as a practical question. Not one step outwardly will the Lord-fearer take in seen, known evil. Christ had no selfish "I" within Him and He was holy, harmless, separate from sin. Judas had a selfish " I" within him which was never through grace supplanted by Christ, and all his service was but the ripening of the poisonous weed for the burning. A thick black mist, with, perhaps, a light from beneath (like that which rises from decomposing matter) dancing before him, characterized him of whom we speak.
Destruction and death say, We have heard the fame of wisdom with our ears. Surely this was awfully true in Judas's case as to what he purposed and did in connection with wisdom's ways. Lying and destruction are the two marks of Satan. He was a liar from the beginning, and to destroy is the very meaning of the names Apollyon and Abaddon. But who can turn aside God, in His ways of wisdom. John shows us, and so does Luke in the Acts, how, in the wisdom of God, death lay before the Lord Jesus, and how man, unwittingly, in spite against Him, made good the counsels of God: " Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all will believe on him: and the Romans shall come and take away both our place and nation. And one of them. Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should' die for the people and that the whole nation perish not. And this he spake not of himself: but being high priest that year, he prophesied' that Jesus should die for that nation, and not for that nation only, but that also he should gather together in one the children' of God, that were scattered abroad." The counsel of wisdom was the Lord's-the accomplishment of it was out of man's spite. (John 11:47-5347Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. 48If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. 49And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 51And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. 53Then from that day forth they took counsel together for to put him to death. (John 11:47‑53)); "Jesus of Nazareth, a man approved' of God among you by miracles and wonders and signs which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by' wicked hands have crucified and slain " (Acts 2:22-2422Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. (Acts 2:22‑24)). And Judas had his full part in the delivering up and death of Messiah. The setting aside of Israel's hopes and the betrayal of thee Prince of Life rested at Judas's door.
His conduct too, in another way, savored of destruction and death. Wrung in conscience, he " when he saw that he' was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned, in that I have betrayed innocent blood. And they said, What is that to us? See thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself." (Matt. 27:3,53Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, (Matthew 27:3)
5And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. (Matthew 27:5)). He went to his own place.
It is solemn to think that Judas's nature is the same as what one's own was as a man. And that if God has led one to see one's own nature and, character in the light of Christ—fear' leads, to self judgment and to putting away of all evil and till the adoption of all good. But with every external privilege which Judas had, the fear of the Lord had not wrought that change of life inwardly and outwardly which would have kept, him as Christ's servant to the end.
What a contrast in all this is the thief! Every way of wickedness had been his-and his soul within and life without, were utterly reprobate. He cast in Christ's teeth (Matthew- tells us) the same reproaches as did the other. He thought of outward things. But when the light of God dawned in upon his soul he took another position and rebuked his companion. (Luke 23:39-4939And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. 40But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? 41And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. 43And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. 44And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. 45And the sun was darkened, and the veil of the temple was rent in the midst. 46And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. 47Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. 48And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. 49And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things. (Luke 23:39‑49)). " Dost not thou fear God?" He owned the justice' of the sentence now already under execution. We are in the same condemnation " we indeed justly." He confessed to his bad deeds: " for we receive the due reward of our deeds." He saw the contrast between Christ and Himself, yea all men: " but this man hath done nothing amiss." The fear of the Lord broke the hardness of a life of sin;-it led, so far as in him lay, to separate from evil. It did more; his soul became, through faith, the receptacle of the attractive beauty and the glory, kingly and divine, of the Lord. Poor sinner as he confessedly was, he saw enough in the Lord to attract his confidence and to lead him to heave his soul upon Him, when, possessed' of a kingdom, His word would have all power: " Lord, remember me when thou comest into thy kingdom." None but one who has tasted for himself that attractive power of Christ, can understand this; none but he that has faith himself can accredit the thief's discovery of a king in one that hung upon the cross beside him, -or the glory of that kingdom which the thief saw lay beyond the cross. And what grace in the reply; " Verily I say unto thee, To-day shalt thou be with me in Paradise." What an answer of blessedness did those two words contain for the thief, "with me." He had found in his awn circumstances, one' more despised and contemned than himself: he had found attractiveness in Him, Lordship, a kingdom, glory-companionship as he never knew of. And now this wondrous one was going to take him away with Himself into Paradise. Destruction and death had for the poor thief been quenched' and changed to salvation and life by Christ. But what a tale it -all tells of what sin is and of what man, too, is.
Destruction and death Judas's case reigned triumphant. His heart barred to Christ, no inward change had taken place: destruction and death were in the end. Destruction and death in the thief's case had yielded within when the light of who. Christ was shined into his soul, and his ways told it, for the light shined out; and salvation and life and departure to be with Christ was his portion.
Ver. 20. Christ the Wisdom of God. Whence cometh He? and where is the place of Him, understanding (ver. 22, 23). The fame of Him has reached the ears of Destruction and Death,-both of them children of disobedience; and, as among men, offspring of the Destroyer, Satan. But God alone knows and can trace Wisdom's way; He only knows its place. Christ received into a man brings thither the fear of the Lord and departure from evil. Scripture tells us there was a counsel in the death of Christ, as well as the death accomplished by man's means, through Satan's instigation. Judas took not Christ into his soul; but, occupied with his own views of circumstances, took a lead in the death of Christ, in putting Wisdom out of the world.—Judas judged not himself, ceased not from himself; and he perished The thief saw the counsel, judged himself, and ceased from himself; and he found a Savior and Life-giver in Him who is the Wisdom and Intelligence of God.
It was the sight of the Person, Jesus Christ Himself which here set the heart of the beloved disciple thus in movement. Himself, even though presented in a somewhat peculiar and less known aspect (viz. the faithful witness, the first begotten of the dead, and the prince of the kings of the earth)-Himself seen ever moves the renewed heart where He is known!
Faithful Witness, first begotten out from among the dead, prince of the kings of the earth-yes He is all that and a thousand other things too: but " He has loved us and washed us from our sins in his own blood."
This points to His present use, for us, of the blood which (having shed on the cross at His first coming) He afterward used as that by means of which the throne of God on high became the mercy seat, and the way from it to us a way of mercy as marked by the descent of the Spirit at Pentecost: seal of God's thoughts and estimate of the Lamb that had been slain, but was alive again for evermore. Having taken us up as the gift of His Father to Himself, (" thine they were and Thou gavest them me "), He loved us; saw in and on us that which He (familiar with God and His Father) knew must forever have shut us out from His presence; He had given His blood, that God might be able to be just while justifying the chief of sinners who believed in Jesus; He now brought that blood to bear on us-His own life-blood-and our sins were gone. The conscience was clean. Blood upon the mercy seat, blood before the mercy-seat-had in the types and have in the antitypes, a voice from God outward. Blood to cleanse the conscience, and blood to cleanse the robes are not exactly the same applications: here it is us who were washed:-in conscience we are personally clean every whit from our sins through His blood; and therefore we are now able to use the new and living way which He bath consecrated for us through the veil, that is to say His flesh and we can boldly enter into the holiest. Why did He do this? He loved us-is the only answer can give.
But having, with divine perception, met that in us which He saw would have hindered peace with God -His love ceased not. His Father had given to Him to be Ruler in a kingdom and Conductor of worship for God,-king and priest. What love (to show His consciousness of His Father's oneness with Himself).-He shares to us what He has received,-makes us parts of the Royal Priesthood. The title He gives us now; we are such already in title. When He comes a second time, we shall be displayed as such. The wrath of a Nero could not take away the consciousness of the reality of this truth.
4. " To Him be glory and dominion forever and ever. Amen."
Himself,- whose presence stirs our hearts with thoughts of what He has done, is doing, and will do for us,-is the One to whom we give back the tribute of the love shed abroad in our hearts.
And what wondrous power His, to usward who believe. " Glory and dominion forever and ever be to Him":,the expression at once and equally of the renewed affections of a loving heart in a poor exile in Patmos,-and of God the Holy Ghost's estimate of the eternal counsel about this same Jesus!
Gr: V. W.
7-a Wounded Conscience and Its Remedy.
CONSCIENCE.
Go gather the down which floats on the wind,
And the leaves from ev'ry tree;
Can ye find a couch for a troubled mind?
Can ye find a rest for me?
Go gather the honey-dew from the leaf,
And the labor sweet of the bee;
-Can ye ‘suage the bitter tongue of grief?
Give a drop of sweet to me?
Let the cold wind blow through the midnight rain.,
And the breeze flutter over the sea;
Can it breathe one chill on a burning brain?
Can it cool my brain for me?
Let the gale which springs in the morning cloud,
Give life to all that be;
Can it quicken again my murdered mind?
Give back my mind to me?
Let the spring-time shine, with its sunny hours,
And the merry birds all in glee;
Can ye gather amidst ten thousand flowers,
One bud that blooms for me?
ATONEMENT.
AH! there is a bed that was hewn in stone,
Where He lay that was nail'd to the tree!
Twas there my Lord lay all alone,
And there's the rest for me.
And there was a dew all silvery bright,
It fell on plain and lee;
They gathered it fresh at the morning light;
And sweet its taste to me
And there was a rushing mighty wind,
It blew o'er a bloody sea,
It breathes a calm for my troubled mind,
A Comforter for me.
And there was a gale when the day-star rose;
Its Shining clear I see;
My mind, in His beams, revives and glows,
And all is life with me.
And there was a flower, which sprung from the tomb,
When the days had number'd three.;
Upon my heart that flower shall bloom,
Eternal joy for me.
(BULL.)
8-From the Greek Liturgy.
" By-all Thy sufferings known and unknown,
Good Lord, deliver us."
"I consider that prayer to be one of the most touching ever uttered-the UNKNOWN sufferings of Christ.- Rowland Hill.
9-the Sea of Glass.
THE laver in the tabernacle was a large vase or vessel of brass,-filled with water, wherewith the priests used to wash their hands and feet on entering the sanctuary (Ex. 30:17-2117And the Lord spake unto Moses, saying, 18Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. 19For Aaron and his sons shall wash their hands and their feet thereat: 20When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: 21So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. (Exodus 30:17‑21)). This, afterward, when Solomon's temple was built, was exchanged for the molten sea (1 Kings 7:2323And he made a molten sea, ten cubits from the one brim to the other: it was round all about, and his height was five cubits: and a line of thirty cubits did compass it round about. (1 Kings 7:23)), or, as it is otherwise termed, "the brasen sea, that was in-the house of the Lord." (2 Kings 25:1313And the pillars of brass that were in the house of the Lord, and the bases, and the brazen sea that was in the house of the Lord, did the Chaldees break in pieces, and carried the brass of them to Babylon. (2 Kings 25:13)). Now observe, this vessel, without water in it, could not be termed a sea; and again, the water of course needed a vessel to hold it: these two, the vessel and the water, were indispensable one to the other; and when taken together they constituted what we read of as the MOLTEN or BRASEN SEA. Now this helps us to understand the symbol of " THE SEA OF GLASS LIKE UNTO CRYSTAL" before the throne of God in the heavenly vision in Rev. 4 This was not, we believe, as is commonly thought, a solid surface of crystal or glass, but, just as the BRASEN SEA was simply a vessel of brass filled with water, so by analogy this SEA OF GLASS was a reservoir or vessel of glass, with water therein, which we are to conceive as outspread like a lake before the throne of God in the heavens. Observe, if this sea be thought of as solid, then the idea of the HOLY GHOST,
THE SPIRIT OF GOD, which living water so expressively shows, is entirely lost (see John 7:37-3937In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:37‑39)). The "pure river of water of life" in the New Jerusalem, we are to conceive as a river in its natural state; not petrified water, but as liquid, living, and flowing. There it is the symbol of the HOLY GHOST IN THE CHURCH, which the golden city expresses; here it shows forth the same blessed Spirit in connection with THE MARTYRED REMNANT OF ISRAEL, after they have been translated to heaven; as it is written, " I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb," etc. (Rev. 15:2,32And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. (Revelation 15:2‑3)). What a symbol, what a picture this is! here, like the priests of old in the temple, having passed through the water, having washed their hands and feet in this heavenly laver; having done with sin and defilement forever; these blessed ones stand on this sea, whether on its edge or its surface, with their harps and their songs, unblemished and perfect, in the presence of Him whom they love, or rather who loves them with a love which He Himself, and He only, can fathom. The water, and at the same time the fire mingled therewith, have both done their work. The water has cleansed them; the fire (another symbol of the Spirit) has consumed all that was of the old nature within them. These are they, as we have seen, who have gotten the victory over the beast, and over his image, and over his mark, and over the number of his name; and hence, like the host of Israel by the Red Sea after having been delivered from Pharaoh, they sing the song of Moses the servant of God, and with it they mingle the song of the Lamb; one showing that they are among the elect seed of Abraham; the other, that they are such as through faith in the Lamb, who previous to this, in Chapter vi., had opened the seven-sealed book, have stood in the trial, have laid down their lives for the faith; thereby gaining a nobler victory by far than if they had been rescued from martyrdom.
And here let me add another thought on this subject. It is this-that while a LAVER OF BRASS may have suited the sanctuary on earth, it would be out of place altogether in a heavenly scene such as this vision presents. Hence, the laver here shown is of " GLASS LIKE UNTO CRYSTAL," of a material so exquisitely clear and pellucid that the eye cannot distinguish the vessel from the pure lymph within it. Transparent they both of them are; and equally so-they seem but as one. So it is with the blessed Lord, whom we believe the crystal-like laver shows forth; and the Holy Ghost, which the living water expresses, seeing that the Spirit is given to Him for the use of His people-He being the receptacle and depository thereof.
In a word, what we here see, as we take it, is Christ and the Spirit of God; who, though personally and individually distinct from each other, at the same time are ONE, one both in nature and in the blessed Godhead; one also in wisdom, in counsel, in action, in the ministration of blessing to those to whom, as we here see, it has been given to celebrate with their harps and their songs the victory which has been gained for them over the enemy.
And here let me add that it is, I believe, a mistake to suppose that there is any resemblance between the sea of glass and the Red Sea, which opened at the bidding of Moses to let Israel through. The triumphant songs of these harpers, like those of their fathers of old after their deliverance from Egypt, as well as the allusion to Moses, has, it is likely, suggested this thought: but if what I t' have said at the outset, as to the analogy between the, sea of glass in this vision and the brasen sea in the house of the Lord, be correct, there is no foundation for such an idea.
Again, I would say in conclusion that the idea of fire here referring to affliction seems equally groundless. The word of the Psalmist: " We went through fire and through water, but thou broughtest us out into a wealthy place' (Psa. 66:1212Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place. (Psalm 66:12)), has perhaps led to this thought. But if the sea is to be viewed as a laver, it is surely more consistent to regard the fire, equally with the water mingled therewith, as expressing the Spirit of God; and those who stand on the sea as saints who have been finally cleansed, who have been " baptized with the Holy Ghost and with fire." E. D.
10-a Lot's Thanksgiving to God for Disappointments.
GOD of my life, how good, how wise,
Thy judgments to my soul have been!
They were but mercies in disguise-
The painful remedies of sin:
How diff'rent now thy ways appear-
Most merciful when most severe!
Since first the maze of life I trod,
Hast Thou not hedged about my way-
My worldly vain designs withstood,
And robb'd my passions of their prey-
Withheld the fuel from the fire,
And cross’d my every fond desire?
Trouble and loss, and grief, and pain,
Have crowded all my forty years;
I never could my wish obtain,
And own at last, with joyful tears,
The man whom God delights to bless;
He never curses with success.
How oft didst Thou my soul withhold,
And baffle my pursuit of fame,
And mortify my lust of gold,
And blast me in my surest aim-
Withdraw my animal delight,
And starve my groveling appetite?
Thy goodness, obstinate to save,
Hath all my airy schemes o'erthrown-_.
My will Thou would'st not let me have:
With blushing thankfulness I own
I envied oft the swine their meat,
But could not gain the husks to eat.
Thou would'st not let Thy captive go,
Or leave me to my carnal will;
Thy love forbade my rest below-
Thy patient love pursued me still,
And forced me from my sin to part,
And tore the idol from my heart.
Joy of mine eyes, and more beloved
(Forgive me, gracious God!) than Thee;
Thy sudden stroke far off removed,
And stopt my vile idolatry,
And drove me from the idol's shrine,
And cast me at the feet Divine.
But can I now the loss lament,
Or murmur at Thy friendly blow?
Thy friendly blow my soul bath rent,
From every seeming good below:
Thrice happy loss! which makes me see
My happiness is all in Thee.
How shall I bless Thy thwarting love,
So near in my temptation's hour!
It flew my ruin to remove-
It snatch'd me from my nature's power-
Broke off my grasp of creature-good,
And plunged me in th' atoning blood.
See then at last I all resign-
I yield me up Thy lawful prey:
Take this poor, long-sought soul of mine,
And bear me in Thine arms away,
Whence I may never more remove-
Secure in Thine eternal love.
Wesley.
11-1. Whom Will Ye Serve?
" If thou let this man go, thou art not Caesar's friend; whosoever maketh himself a king, speaketh against Caesar. When Pilate therefore heard that saying, he brought Jesus forth "*
" Ye are my friends, if ye do whatsoever I command you."
Caesar's friends? or friends of Jesus?
Solemn question for to-day!
Friends of Caesar! Friends of Jesus!
Take your sides, without delay.
If ye pause for man's forbidding,
Caesar's friendship ye secure;
If ye do the Father's bidding,
Scorn, reproach ye shall endure.
Friends of Caesar! Friends of Jesus!
Stand revealed! your choice declare!
Who in truth two masters pleases?
Who may rival banners bear?
Jesus' friends account Him precious,
Lose for Him all other gain;
Dearer far the smile of Jesus
Than the praise of sinful men.
Caesar's friends! Ye foes of Jesus!
Mingling in a motley throw,
Shall your sheepskin garb deceive us?
Wolves to Christ's fair flock belong?
Mighty is Jehovah's fellow,
Though on earth in weakness seen;
Righteous is our Royal Shepherd!
He will sweep you from the scene!
Free from Caesar, friends of Jesus!
Stand in phalanx! never fear!
Love, severely tried, increases,
Courage yet! the Lord is near!
Onward still, His Name confessing,
Weaving crowns to grace His brow;
Lo! His hands are full of blessing,
Lifted for your succor now.
Caesar's friends were we, but Jesus
Owns us for His friends to-day!
What! shall rival friendship please us,
While the Bridegroom is away?
No! through grace would we surrender
Caesar's things to Caesar's care,
Whilst to God, our God, we render,
Filial homage, praise and prayer.
2. After " the November Meteors," 1866.
Thus, blessed Lord, at intervals of time,
Thy distant handiwork gleams forth to sight;
Thy hidden glories o'er our pathway shine,
Diffusing luster through the wintry night.
Too soon, we deem, the blissful vision dies,
Like torches fading ere the marriage feast;
But faith keeps vigil with unwearied eyes,
Until the dawn spreads upward from the east.
Thy cloudless morning! fairer and more sweet
Than starry splendor seen amid the night;
Thy promised day! when all Thy watchers meet,
To chorus forth the praises of the light.
Creation tells not half her Lord hath done;
Thou art the morning star: the rising sun!
3. -"His Name, Jesus"
Yes, Jesus only, none beside
Can do the sinner good.
Far off was I, but Jesus died
And I have peace with God.
His name is dearer to me now,
Than every name beside
All glories beam around the brow
Of Jesus crucified.
The Holy One who knew no sin,
God made Him sin for me:
The Savior died, my soul to win,
He lives, and I am free!
His precious blood alone availed
To wash my sins away;
Through weakness He o'er hell prevailed,
Through death He won the day!
His beauty shineth far above
A seraph's power of praise;
And I shall live and learn His love
Through everlasting days.
The knowing that He loveth me
Hath made my cup run o'er,
Yes, JESUS all my song shall be,
To-day and evermore I
4." Far Better."
" Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord: (for we walk by faith, not by sight:) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labor, that whether present or absent, we maybe accepted of Him." 2 Cor. 5:6-96Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: 7(For we walk by faith, not by sight:) 8We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 9Wherefore we labor, that, whether present or absent, we may be accepted of him. (2 Corinthians 5:6‑9).
To be with Thee, Lord Jesus
At home with Thee, on high,
That were a joy more precious
Than aught beneath the sky;
Oh were I with Thee yonder,
‘Tweer well indeed with me;
Yet never need I wander,
Whilst looking off, to Thee.
In service never tiring
Thy word would I obey,
More fervently desiring
Thy summons, every day.
I only wait Thy pleasure,
A stranger here below;
Thou art Thyself my treasure,
The All I have to know.
'Tis good to wear the fetter
That holds, me here awhile;
But better, Lord, far better,
Thy blissful presence-smile;
As Thou didst serve the Father,
Thy bondslave I would be,
In chains, but willing rather,
That Thou shouldst set me free.
We see Thee now, Lord Jesus!.
With glory, honor, crowned.
Thy work, completed, frees us
To stand on holy ground.
And as we thus adore Thee,
Thy footsteps would we trace
Till called to share Thy glory,
Through Thy surpassing grace.
5. We Will Be Glad and Rejoice in Thee.
Ach mein Herr Jesu, dein Nahesein, Bringt grossen Frieden ins Herz hinein.
Ah, Jesus, Lord, Thou art near to me,
Great peace flows into my heart from Thee,
And Thy smile of love Tells me so with gladness,
This weary body forgets its sadness,
For thankful joy.
We see Thy countenance, beaming bright,
Thy grace, Thy beauty, by faith, not sight;
But Thou art Thyself to our souls revealing,
We love Thee, Thy presence and favor feeling,
Although unseen.
Oh, who would only, by night and day,
Be set on joying in Thee alway,
He could but tell of delight abounding,
Through body and soul one song resounding,
" Who is like Thee?"
To be compassionate, patient, kind,
Thy pardon leaving our sins behind-
To heal us, calm us, our faint hearts cheering,
Thyself to us as a Friend endearing,
Is Thy delight.
Ah, give us to find our all of joy
In Thee, Thy service our sweet employ.
And let our souls with a constant yearning
In need and love, to Thyself be turning,
Without a pause.
And when we are weeping, console us soon,
Thy grace and power for Thy peace make room;
Thy mirror'd likeness Thy praises telling,
Thine own true life, in our bosoms dwelling,
In love be seen.
Truthful in childlike simplicity,
Guileless, arrayed in humility,
Be the holy wounds of Thy tribulation,
The fount of our peace and our consolation
In joy and woe.
Thus happy in Thee till we enter heaven,
The children's gladness to us be given;
And if, peradventure, our eyes are weeping,
Our hearts on Thy bosom shall hush their beating
In full repose.
Thou reachest us, Jesus, Thy pierced hand,
Thy faithfulness, gazing, we understand;
And shamed into tears by Thy love so tender, Our eyes flow over, our hearts surrender
And give Thee praise!
CHRISTIAN GREGOR,
1742-1801.
"The Asaph of the Moravians."