Christian Truth: Volume 30

It is an immense blessing to have an assured sense of the sufficiency of Scripture, and to tremble at God's Word, and therefore to be always ready to be corrected by it, quite conscious that when there is any miscarriage or failure in the course we have adopted, that it is to be discovered in the inaccurate way we have used the Word of God, and not from any lack in it. It is able to make "the man of God... perfect, thoroughly furnished." It is beyond the code of the wisest nation. Cases may and do arise among men, for which there is no legislation; no such thing can ever be supposed or averred of the Scriptures. When we err in judgment or counsel, it must simply arise from our imperfect apprehension of the Word of God, or from a misuse of it. Constantly I find the way one quotes Scripture, indicates either his knowledge or ignorance; and the man who is most subject to the Word, is the one, invariably the most ready, to subject everything to the Word of God, and to be canvassed by it, for he knows that if he is right he will be corroborated, and if he is wrong, he is glad to be set right.

The Lord grant that we may be more jealous in holding fast the form of sound words, like one afraid to loosen one stave of the cask, or one spoke in the wheel, lest all should be broken up.

The Rejection and Death of the Lord Jesus

Of the four accounts of the Lord's death, in the four gospels, we would invite the reader's attention for a few moments to that given us by the inspired Apostle Matthew, as far as he recites the events which took place from the arrest in the garden to the death on the cross. It is in his narrative that we have the most complete exhibition of what man is, beginning with the disciples and ending with the thieves; and there also we have detailed how God acted after the Lord had died.

The chief priests and scribes and elders of the people were holding a council in the palace of the high priest. What was the purport of their deliberations? Were they desirous to stir up the populous to demand the just execution of Barabbas? Were they making arrangements for a due observance of the approaching feast, or framing regulations for the more effectual putting away of leaven from the midst of the people? Neither righteousness nor holiness prompted their conference. They were taking counsel together how they might capture and have put to death the Lord Jesus. True children of their father the devil, they hesitated not to commit murder and, following the example of the serpent, would effect their purpose by subtlety.

While their plans were as yet unformed, and uncertainty prevailed in the palace, Satan was preparing an instrument in the company of the disciples. Judas, rebuked by the Lord about the ointment six days before the Passover, became the ready tool for His betrayal (John. 12:1-6). Satan entered his heart, and he repaired to the chief priests. And, to show the real character of the rulers in Israel, this agent of Satan finds his natural place to be in their midst, volunteering his services, yet bargaining for his price. The betrayal effected by the defection of one disciple, resulted in the desertion of all, and the subsequent denial of acquaintanceship even with the Lord by Peter, confirmed by curses and oaths. Such is the picture, at this juncture, of that company selected by the Lord to be His attendants on earth, as drawn by one of themselves. They were weighed and found wanting. For, though John was subsequently found at the cross, he, with the rest, had first forsaken Him.

What of the chief priests and scribes, versed professedly in the law of God? The Lord stood before the council presided over by the high priest himself. There surely justice would be administered, and the forms of law be duly observed. But the spirit of justice had fled from the hall of judgment, for the judges became advocates to ensure His condemnation. They sought for false witnesses to put Him to death. To have listened to such knowingly would have been a crime. To seek for them was a heinous crime. Failing to find two witnesses that agreed, they condemned Him for speaking the truth; and, professing a zeal for God, they forgot the decency and decorum which judges should exhibit; they spat in His face, and buffeted Him, and allowed the servants to smite Him.

From Caiaphas He was taken to Pilate who had the power of life and death in his hands; while declaring His innocence, to pander the popular will, he pronounced the sentence of death. He knew He was innocent—he affirmed it again and again—yet set free a notorious robber and murderer, and gave over the Lord to be crucified. Not content with this, he had Him scourged, whom he had most solemnly pronounced to be righteous.

From the hall of judgment to the common hall was another step, which the Lord in His condescension was willing to take. Here fresh indignities were offered Him. Stripped of His own clothes, and arrayed in the mock emblems of royalty, the Roman soldiers, the whole band of them, bowed the knee before Him, and hailed Him as King of the Jews. With a reed for a scepter, thorns for a crown, and a scarlet robe covering Him, they mocked Him, spat on Him, and smote Him on the head. As King they deridingly hailed Him, yet as King they will one day see Him. With a vesture dipped in blood, a rod of iron where they placed a reed, and with many crowns on that head they wounded with the crown of thorns, will He appear, followed by the armies of heaven.

From the common hall to Golgotha was the next change, Simon of Cyrene being compelled to bear His cross. Nailed to the cross, He endured the railings of those who passed by. Who stopped to revile the thieves? None! Yet the passers-by reviled him. The chief priests too mocked Him, with the scribes and elders. Industrious in procuring His condemnation, eager too for His death, their enmity pursued Him even to the cross where they taunted Him with being forsaken of God. It was true He was for a time forsaken, and we can give thanks for it. But which of \those who said, "He trusted in God; let Him deliver Him now, if He will have Him: for He said, I am the Son of God" (Matt. 27:43), knew the value of their words? It was the bitterest taunt that was 1evelled at him, and suggested surely by the devil. Matthew alone records it. If any who joined in these words discovered afterward why He had been forsaken, what must their sorrow have been as they remembered what they had said. He was forsaken that we might know evermore the joy of being in the Father's favor. Low indeed had He come down, but He would go lower, for "The thieves also, which were crucified with Him, cast the same in His teeth."

Such was man, as Matthew sets him forth. We read in Luke of the confession of the repentant thief. Matthew tells of the boldness of Joseph of Arimathea, and John of the devotion of Nicodemus, but testified after His death. Of man, before the Lord died, Matthew has nothing good to relate, whether of the disciples, the Jews, the Romans, or the thieves. Till He died, God allowed man to act as he would. During the three hours of supernatural darkness, man seemed overawed, for we read of nothing done to the Lord till, at the close, when He cried out, the sponge full of vinegar was given Him to drink. Before that darkness supervened, man's enmity was fully displayed. The vinegar tasted—this was the last act of indignity submitted to—the last scripture to be fulfilled while He lived received its elucidation and accomplishment, and He died. Beyond this world, man could not pursue the Lord.

Jesus yielded up the ghost, and God immediately began to work; but—let it be pondered over as it deserves—to work in grace. "Behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened." No house that we read of was destroyed by that earthquake; no one of that guilty company was killed;

Jerusalem was not engulfed; not an animal, not a dog was hurt. All must have felt the earthquake, but in the temple a wonder was to be seen—the veil was rent. Who witnessed it? It took place at the ninth hour, the hour of prayer, when the incense should have been offered up on the golden altar in front of it. Mysterious it must have seemed as the holy of holies was disclosed to one who had never seen it. From the top to the bottom, from heaven downward, the veil was divided, betokening a divine act, and that immediately on the death of Christ.

From the days of the sojourn at Sinai to the hour of the Lord's crucifixion, a veil dividing the sanctuary into two parts proclaimed man's inability to enter into the holy presence of his God. Adam in the garden after the fall felt this; God at Sinai confirmed it, though teaching by the ceremonial He Himself had appointed that a way might some day be opened. The Lord died, His body was broken, and the veil was rent. God, with His own hand, as it were, tore down what He had commanded Moses to put up, and that while the Lord was still hanging on the cross—a witness to the universe of man's guilt. This was the first act of God after the death of His Son.

One sin was enough, had no sacrifice been found, to shut out man forever from the presence of God. That one sacrifice, when offered up, was enough to open a way into His presence for the vilest of the vile, and even for the perpetrators of that terrible crime. Had God then come forth from the thick darkness and vindicated His Son by the destruction of His murderers, who could have accused Him of injustice or of haste? Instead of that, He then opened a way for the sinner to enter the holiest. None at that moment could have understood the significance of a rent veil. None in the present day should stand for one moment in ignorance or in doubt about its meaning; for the Holy Spirit has declared it, and Heb. 9 and 10 are divine comments and explanations about it.

But further, the rocks were rent. Matthew, Mark, and Luke all speak of the rending of the veil. Matthew alone tells of the earthquake, the riven rocks, and open graves. And this is in keeping; for as we have in this Gospel the darkest picture of man's sinfulness, in connection with the cross, we have also the fullest details of the actings of God in grace after the death of Christ. The rocks were rent-no unnatural accompaniment of an earthquake. But on this occasion there was something unusual, for the graves were opened, and from them (but after His resurrection, as the Evangelist is careful to relate) many bodies of the saints which slept arose and entered the holy city. As first-begotten from the dead, He rose first; but the graves were opened before the stone had covered the mouth of that new tomb, and had been sealed with the seal of authority. The graves were opened, but only bodies of the saints arose. The general result consequent on His death was shown in the opened graves; the special result for God's saints was manifested when saints arose from the dead.

But why this seeming haste? Why was no interval allowed between the giving up of His spirit into the hands of His Father, and these manifestations of what His death had effected? Because the work was a finished work, and God would have sinners believe this. It is true, if Christ had not risen, we should be yet in our sins. Had the grave retained His body, it would have been because He was not spotless and able to make atonement. We have likewise been quickened with Him, and raised up with Him. But ere the sun sank that day beneath the horizon, some fruits of His death were made apparent. God's own hand, we may say, rent the veil; God's own power opened the graves. The sacrifice of His Son offered up, He waited for nothing more. No prayer of man was needed ere He could act. No supplication arose from earth to heaven, praying that the results of a finished work should be announced. Before the Lord was taken down from the cross, before the Roman governor knew He was dead, God by His acts declared some of the blessed consequences of Christ's sacrifice; for what took place inside the city, within the temple, and what was seen in the rocky chambers of the tombs outside Jerusalem, spoke clearly and loudly of the finished character of that work.

Where Is Thy Talent?

"How much owest thou unto my lord?" (Luke 16:5).

Many talents are being hid "in the earth" today, and it is not alone the one-talented men and women who are doing so.

"Afraid" of being considered peculiar, and unwilling to be reproached for Christ's sake, countless numbers are letting the "earth" have their ability.

Living for the things of this world, which must end with time, is as surely hiding talents in the earth as literally burying them far beneath the surface of the ground would be.

"Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." 1 Cor. 15:58.

Grace

Job had the blessing, but was working to keep it, as verse 5 of the first chapter shows us. He did not fully know grace, and was miserable, as he himself says in chapter 3:25, 26.

God sent all the trial to teach him grace so that he might know that he neither deserved the blessing, nor could he keep it.

This lesson, when learned, made Job a happy man. How many there are like Job! If I get the blessing without deserving it, it is clear I can never lose it for want of merit. We stand in grace (Rom. 5:2). Working to keep the blessing—with that object—is to have fallen from grace (Gal. 5:4).

The Sheaf of Firstfruits

Lev. 23:9-14; Luke 24:44-52

The sheaf of firstfruits was typically Christ risen. "On the morrow after the sabbath" it was waved, and that was the first or resurrection day. In the ordinance of waving it we observe the following particulars:

The Jew (that is, Israel as a nation) was to bring the sheaf to the priest.

The priest was to wave it before the Lord, to be accepted for Israel.

Israel was then to offer a burnt offering with its meat and drink offering.

Israel was not to eat of the new corn in any shape till this was done.

This ordinance, very simple in its materials, was very significant of the way of a believer or of the Church touching the resurrection of Christ, as we see that way presented to us in Luke 24:44-53.

The disciples bring the sheaf; that is, they apprehend and believe the fact of the resurrection (vv. 44, 45).

Christ the true priest teaches them that this resurrection was for them—that the sheaf was accepted of the Lord for them, and He gives them a blessed pledge of this (vv. 46-51).

They make their offerings, because of this, offerings of worship and joy (v. 52).

They know of no eating, no feast, no communion, but in connection with the waved sheaf, or risen Christ. They occupy the temple only as in company with that very story (v. 53).

Such is the simple and direct illustration of the beautiful type, which the earliest moment, I may say, in the experience of the saints after the resurrection of the Lord affords us.

The principal point of attraction, at least at present with me, is in Luke 24:53, connected as it is with Lev. 23:14.

The disciples can do nothing but rejoice in the wave sheaf. It affords them their one commanding, absorbing thought. They fill the temple, not as worshiping Jews with sacrifices and remembrances of sins, but as believing souls with thanksgiving for the resurrection and the remission of sins.

It was the first day of harvest with them. They have lost sight of the temple as the due spot for rendering offerings on the waving of the firstfruits.

And in all this we have another form of owning, as David did in his day, a new place of service (1 Chron. 21). The wave sheaf of Christ risen tells us, like Oman's threshing floor, that "mercy rejoiceth against judgment." David, therefore, could not seek the former altar or the high place at Gibeon; and so the disciples here forgot the old temple, or the temple in all its wonted services, except that which belonged to the first day of harvest.

The resurrection had already done much sweet service for them. It had removed their fears, cleared many a doubt and perplexity, gratified their poor wounded affections, anticipated the toil of their hands at the great stone of the sepulcher, and the value of their spices for the body of their Lord. But now it does the sublimest service of all for them; it changes their religion. As it had already rolled away the heavy stone for them from the door of the sepulcher, so does it now roll away a yoke which neither they nor their fathers had been able to bear. It builds a temple for them fairer than Solomon's. They serve now in the sense of the victory of Jesus, in the waving before the Lord of the sheaf of firstfruits accepted for them from the door of the sepulcher, so does it now roll away a yoke which neither they nor their fathers had been able to bear. It builds a temple for them fairer than Solomon's. They serve now in the sense of the victory of Jesus, in the waving before the Lord of the sheaf of firstfruits accepted for them. "They... returned to Jerusalem with great joy: and were continually in the temple, praising and blessing God." Theirs was now, as the Church's still is, the religion of the victory or resurrection of Christ.

The Testimony of John the Baptist: The Voice of One Crying

"The voice of him that crieth in the wilderness' (Isa. 40) is an evident allusion to John the Baptist who was "sent from God" to bear witness of the True Light and prepare a way for the Messiah. In the midst of his testimony he was slain. Messiah too came, and in the midst of His testimony He was slain. Master and servant, they were both cut off by wicked hands. Thus God's work was, as far as man could see, nipped in the bud; and hence the world is yet in misrule and confusion, in sin and misery. When God really fulfills for the earth what He has at heart, there will be the manifest power of ordered blessing to His glory.

But look up, not down, and read in the risen and glorified Christ the proof to faith that the cross, the very thing that seemed the total ruin of all the counsels of God, is in truth their sold basis and justification by which He is and will be forever glorified. The cross of the Lord Jesus is the triumph of grace, as the resurrection and ascension are its righteous answer; but it is a triumph known only to faith. The world sees not heaven opened nor Him glorified there; it saw in the cross One who suffered to death.

In the Acts of the Apostles man's rejection of Christ is constantly contrasted with God's raising Him from the dead. There we see that man and God are in complete opposition. The cross is thus looked at in the light not of God's purposes, but of man's wickedness. In the epistles the truth chiefly insisted on is the cross, not so much as the extreme point of all man has done against God, but as the deepest exercise of the grace that God feels toward guilty man. Not that love was created by the cross; it was in God before the coming of Christ, and because of it He sent His Son. The propitiation is the fruit of God's grace, not its cause. Propitiation vindicates it, judging and putting aside all the sin on man's part, which otherwise would have proved an insurmountable barrier. But the love was on God's part from everlasting. We must bear this in mind on looking at propitiation, which indeed is the strongest possible proof of His love, while it equally proves His holiness and necessary judgment of our sins.

John's testimony was a call to repentance in view of Messiah's advent; his baptism therefore was a confession both of sins and of Him who should come after himself. It was "The voice of one crying in the wilderness: Prepare ye the way of Jehovah, make straight in the desert a highway for our God." (Isa. 40:3; J.N.D. Trans.) It was not the person nor the work of Israel's hope in power. For Israel as a whole was blind and deaf; the testimony was interrupted, the Messiah refused. There was therefore but a partial application, the people's unbelief thus intercepting and breaking off the thread of God's ways, while His counsels abide irrefragable and accomplished, through their unbelief, in the cross as they never else could have been. The way of Jehovah was not yet prepared, nor was there a straight highway in the desert for God. Man was put in his responsibility and heard the cry, only to sin; by-and-by God will make all good in grace by His own power. Then "Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the LORD [Jehovah] shall be revealed, and all flesh [not Israel only] shall see it together: for the mouth of the LORD [Jehovah) hath spoken it." vv. 4, 5.

Thus plainly we have, as far as its scope goes, the sure purpose of God. Every difficulty, depths, heights, rough or crooked, all must disappear; for God yet means to make this earth the scene of His glory. A most blessed prospect it is, that the sin, misery, and weakness of man, the groaning of all creation around, the wiles and power and presence of Satan must vanish and give place, not to the revealed grace of God in Christ, which has shone (we know) in the despised Nazarene, but to the revealed glory of Jehovah, when all flesh shall see it together. It cannot refer to the day of the judgment of the dead, because it will not be "all flesh" nor any flesh whatever, but the dead raised before the great white throne. But here it is a question of man living in his natural body on the earth. The Jew was apt to overlook the judgment of the dead at the end of all dispensations; the Gentile is just as negligent as to the judgment of the quick, though it be confessed in the commonest symbols of Christendom. As infidelity increases, the rejection of this truth is perhaps more complete now than ever s:nce the gospel was preached to the Gentiles.

In the dark ages people at least believed enough to be panic-struck from time to time; but now Christians are accounted fanatics if they testify of these coming judgments. But nonetheless God will cut short the course of this world, and the glory of Jehovah shall be revealed so that all flesh shall see it together. This John the Baptist had to announce; only the first word committed to him, and already accomplished in its measure, was the preparing the way of Jehovah.

"The voice said, Cry. And he said, What shall I cry?" Here follows the substance of John the Baptist's testimony, though it may be still more repentance, a work wrought in their souls by the Word of God applied by the Holy Spirit, as manifest in the end of this age. "All flesh is as grass"; it is man morally and universally. "And all the goodliness thereof is as the flower of the field" (v. 6). Could a man use this to think well of himself? Verse 7 cuts down all boasting—"The grass withereth, the flower fadeth; because the spirit [or breath] or the LORD [Jehovah) bloweth upon it." Not its beauty but its frailty God refers to. The moment you have God's testing its character, if it were only by the breath of His nostrils, all flesh comes to nothing; and this too in Israel, not in Gentiles only; "surely the people is grass." Nor is this all; He utters its sentence again and again. The reason for the first repetition seems to be the emphatic judgment of "the people"; this is, the Jews. The second is particularly connected with the resource for faith. "The grass withereth, the flower fadeth; but the word of our God shall stand forever." v. 8.

Thus the reception of the Messiah and His reign over Israel by-and-by are conditioned by their repentance, a work wrought in their souls by the Word of God applied by the Holy Spirit, as Nicodemus had to learn from our Lord in John 3—so the Christian proves yet more profoundly under the gospel, and receives eternal life in the Son of God—so much the Jew in due time for the future world kingdom of our Lord and of His Christ. These two truths are of no less importance at the present moment, as we know how Peter used them for the Christian Jews from the first. They will be urgently needed when God begins to work in the Jews once more, when they painfully learn, feel, and prove the utter worthlessness of man as he is in divine things. Even now the men of the world are making no small strides, but they will do greater things. And the devil will mature and display his plans as they have never been witnessed in the world before. What then will be the security of faith? "The word of our God shall stand forever."

It may seem a weak thing to confide in for eternity; but in truth it is more stable than heaven and earth. So in 2 Tim. 3 the Apostle, anticipating the ruin of Christendom, casts the man of God on this unfailing resource.

Under the Surface

When the young man in the Gospel came to Jesus and said, "Speak to my brother, that he divide the inheritance with me," He replied, "Who made Me a judge or a divider over you?" He leaves the question of right according to man (for it was right that he should have that which belonged to him), and shows what is under the surface: "Beware of covetousness." The Lord is our pattern in everything, and when the Lord is the pattern, it detects the motives of the heart; so He said, "Beware of covetousness." The one desired to have it, the other desired not to give it up. Take care that the motive and spring of conduct is God, and not self. There He strikes at the principles of covetousness; there must be that state of heart in which God is the spring of the will.

Do I Lack Rest? Part 1

"Come unto Me,... and I will give you rest."

"Take My yoke upon you, and learn of Me;... and ye shall find rest unto your souls." Matt. 11.

Faith knows the Lord Jesus exalted to the right hand of the Majesty in the heavens, as the One in whom all fullness dwells, unto whom all power is given in heaven and earth, seated on the throne, the orderer of and ruler over all. There is He blessed, and blessed forever. But it is altogether another place in which we see Him stand in this chapter—despised and rejected of all those unto whom He had presented Himself in the name of Jehovah. And there too He is blessed, and blessed for us.

John the Baptist—"Art Thou He that should come, or do we look for another?"—even he seems doubting.

Israel—"Whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented"—equally displeased with John and with Jesus, content neither with law nor with grace. Men do not like righteousness; that is too strict for them. Neither like they grace; that is too free. They would have part of one and part of the other.

Again. If we look at the "cities wherein most of His mighty works were done"—"Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tire and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tire and Sidon at the day of judgment, than for you"—we find them worse than any other. So here we see the Lord Jesus rejected on every hand.

It is a solemn thought that we are "unto God a sweet savor of Christ... in them that perish," as well as "in them that are saved." His testimony rejected, the soul of Jesus finds its rest in God. He had done God's will; the name of God had been glorified; there was all the full consciousness of this. Therefore, what blessed repose of soul! Nowhere do we find the Lord Jesus rising more above the power of circumstances, rejoicing more in spirit, than here. His soul, in the midst of this weary world, needed rest, needed repose; and it found that which it needed in submitting to the will of God.

"At that time"—after and amid all the rejection—the Lord Jesus "answered and said, I thank Thee, 0 Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in Thy sight." vv. 25, 26. He bowed to the righteous sovereignty of God.

Now I believe this would ever be the position of soul in the saint when walking in communion with God. Assuredly it is the right spirit because it is the recognition of God's ordering "all things after the counsel of His own will." But then how different from the petulance of many of us!

Jesus, when rejected, could still rest in the sovereignty of God. If we witness our testimony rejected; our wishes disappointed; our motives misunderstood; trial coming when we least expected it, from Christians, perhaps from our own family, from those whom we have sought to serve; then is the time to bow to the righteous sovereignty of God, and to say, "I thank Thee, 0 Father,... for so it seemed good in Thy sight." O dear friends, if our souls knew a little more of the marvelous mercy vouchsafed to any of us, in God's having revealed Jesus, quickened us when dead in trespasses and sins, put forth the arm of His power on our behalf, we should not be wasting our time, as is now too frequently the case, in vain murmurings and regrets. We should be enabled to say, "I thank Thee, 0 Father,... for so it seemed good in Thy sight."

Beloved, this is most blessed; there is in it the recognition of the "good, and acceptable, and perfect will of God"; there is no reasoning here. In Jeremiah we find complaint, cursing the day in which he was born; in Habakkuk, argument; in Job, self-vindication; but here there is nothing of the sort; it is the simple subjection to the "will of God," as being the best thing possible. "Even so, Father; for so it seemed good in Thy sight."

What "seemed good" in the Father's sight, was good in the sight of Jesus. It was ever so. "Lo, I come... to do Thy will, 0 God." Now this is resignation. It is not resignation merely to bow to that which we cannot escape; true resignation recognizes a thing to be good and fitting because it is the will of God, however trying, however painful to ourselves. "I thank Thee."

There is another blessed truth. When Jesus felt Himself to be rejected by all about Him, He said, "All things are delivered unto Me of My Father." Here the Lord Jesus stands blessedly, in utter rejection by man, but "all things" given unto Him of God.

Beloved, did you ever find, when your own wills have been thwarted, when there has been self-denial, and the bowing of the will to God, something opened to the soul in blessing which it had never known before? It is habitually and practically true that "he that humbleth himself shall be exalted."

As a matter of fact, Jesus is here the rejected One—rejected of the world—but as the consequence of this, He is the exalted One of the Father. And now He can tell forth, "No man knoweth the Son, but the Father." Although the world knew Him not, the Father knew Him; although the world delighted not in Him, the Father delighted in Him; although He was not precious to the world, He was precious to the Father.

Again, "Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." I find that the Lord Jesus Christ, by the knowledge of the Father in His own soul, was supported all through His rejection, and now He stands forth as able to "reveal" the Father's name to others. The Father is only known by the revelation of the Son. "0 righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared unto them Thy name, and will declare it; that the love wherewith Thou hast loved Me may be in them, and I in them."

If you are of the world, you will not want to know that name which Jesus came to manifest. If the world is your portion, you will not want to know that name which was the portion of Jesus when the world had rejected Him. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."

Self-Occupation

Self-occupation is a great mistake for the Christian. Of course, until a sinner has learned the plague of his own soul, he must be turned in upon himself. Thus he will cry, "God be merciful to me a sinner," and find salvation and peace in turning to God. So too a Christian must be reminded of himself as long as he thinks there is anything good in him. But when he can say with Paul, "I know that in me, that is, in my flesh, dwelleth no good thing," he is privileged to turn from himself to Christ, to find his all in Him.

And what a relief it is! Instead of thinking about my feelings, my attainments, my work, my dignity—to live in the joy of the Lord, in what He is for us, in letting Him work in us that which is well pleasing in His sight, in the desire that He may be glorified. This is what is meant by the words, "To me to live is Christ"; living is Christ.

Are you thinking of yourself? Then you are in danger of being a Pharisee or being miserable: Do you long to be happy, or holy? Turn to Jesus the Author and Finisher of faith; find your all in Him.

Deep Plowing: Present Day Evangelism

There was nothing superficial in the gospel of Paul. His preaching was always searching. It did not skim the surface nor heal the hurt slightly by saying, "Peace, peace," when there was none. It did not call for a mere profession of faith nor a dead intellectual assent; no, it laid the conscience bare, and put its finger on sin. It dealt not only with overt acts of evil, but with the corrupt nature from which they sprang. It left no stone unturned. It was influential and resulted either in its deliberate rejection as a thing intolerable, or in its reception as a thing precious beyond comparison. It was either a warrant of death or "the power of God unto salvation." This is true of the gospel as such always; but in Paul we find the fullest and most abundant testimony to Christianity, and therefore it is well to refer to him as our model.

Thus in Acts 26:20 we have a summary of his method and mode of work. He "showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance." This is doubtless a fair sample of his style.

Three weighty truths burdened his soul and lay at the bottom of his preaching -

Repentance

Turning to God

Works meet for repentance

And these three truths, observe, were urged by him everywhere and on all classes. Unto them of Damascus first, where he first saw the light, and where in the Jewish synagogue he preached that "Jesus is the Son of God"; then at Jerusalem, not yet finally judged, but having at least a semblance of God's favor and privilege; then in Judea; and last to the Gentiles, ignorant of God and given over to sin. Everywhere and alway the same appeal comes from his lips for the simple reason that one response is incumbent on all.

Repentance lies at the bottom of all true religion. "Except ye repent, ye shall all likewise perish" (Luke 13:3), said the Lord when on earth.

You may as well expect to see a house without a foundation as a saved soul without repentance. Such a thing does not exist.

Granted that "all have sinned," then all must repent. Granted that "there is none righteous," then all must repent.

It is an absolute necessity. It is a thing that cannot be avoided, nor can a substitute for it be found. Each one must for himself own his personal guilt and judge his evil condition, although repentance, however deep, is not our Savior, but Christ Jesus our Lord.

Repentance implies self-judgment in the presence of God. It is a change of mind in reference to myself, to others, and to God—such a change of mind that humbles me in the dust, putting me in my true and proper place before Him. I say then, like the prodigal, "I have sinned against heaven, and before thee, and am no more worthy to be called thy son."

Oh, the unbounded value of this full admission of total demerit! If absolutely necessary, it is also profoundly blessed; if deeply humbling, it is also divinely elevating. It puts the soul right with God; it anticipates and averts His judgment of it, and acknowledges His holiness by a true confession of its own guilt.

But is there merit in repentance? None. It is one of the activities of faith—the initial, dawning activity of the Spirit of God as He operates on the conscience. It is the repudiation of all merit. Else why called repentance? An eternal difference exists between repentance and "doing penance"—the one is self-condemnatory, but the other is self-exalting. The one is seen in the offering of Abel, the other in that of Cain.

Turning to God is an act of the soul that, though subsequent to repentance, is yet prior to the production of works meet for it. It is the outward and upward glance of faith that lets in the sunshine. It is the completion of repentance—the obverse of the coin—while the works are the music of its ring and the witness of its genuineness. "Turning to God" is confronting a living Person.

Philosophy turns you to a thing, perhaps a good thing. It may make a drunkard turn to temperance, an impure man to chastity; but Christianity turns you, whatever you are, to God. Yes, to God, and to nothing short of God. If thus brought to God, works meet for repentance are natural.

Works meet for repentance. In these works we find the fruit growing on the tree. Anyone can tell that the tree lives and is healthy because of the crop it is bearing. Its life is developed in fruit. If there were no fruit, the fruit tree had better be cut down as a cumberer of the ground. But there is fruit. It is the necessary evidence of the life. The fruit does not produce the life, but the life the fruit. You might decorate the tree with fruit, but that would not give it life.

Further, if the tree be corrupt, the fruit is corrupt too; but the good fruit declares the nature of the tree to be good also.

Legality was once quite widespread, but levity is fast gaining ground as legality disappears, and preaching that pleases the ear is preferred to that which deals with sin. It is well, therefore, to listen to the words of the Apostle to the Gentiles, and to be reminded of that repentance, that turning to God, and those works meet for repentance, that threefold testimony which he preached so faithfully in his day.

He Who Knew All Covered All

The very God before whom all things are naked and open, who knows us thoroughly, and has taught us to see ourselves in measure as He sees us, is the One who has covered up our sin—yes, He has covered up all the sin which His omniscience knows to be in us, for He has not acted toward us on our estimate of sin, but on His own. None can condemn, since God Himself justifies. God has not put us in the place of justifying ourselves; He does that Himself. And He takes our part much more effectually than we could take our own. Hence there is no guile in the spirit. So to speak, it is not needed. All anxiety about making out a case for ourselves is removed, since God Himself declares His righteousness in covering our sins, and making us His righteousness. If we search ever so deeply (and it is well to do so) as to what sin is, God knows it more deeply, and has dealt with it in judgment on the cross of Christ according to His own estimate of it.

The Lord is Able to Give Thee Much More

2 Chron. 25:9

It is not the Lord's way to restore to man that which he has forfeited through failure, unless He restores it in a different character. We find this whether in the case of an individual or a nation.

For instance, one who has fed upon the sweet manna turns back again in heart to Egypt, desiring the fleshpots and food of the land of bondage, thus leaving the manna which it loathes. But the soul in such a state finds no sense of rest. Surfeited with Egypt's food, he comes to himself. His spiritual tastes are once more revived; he is again convinced that "bread from heaven" alone can satisfy his hunger, and he returns to the manna. Still he will now find that he is not, as it were, on the same ground as before his failure. There is some difference since his restoration was before that cause. Not that the heart and love of God are changed to him, but he does not, as it were, retrace his steps to the first hour of failure and go on from the point at which his eye, being off Christ, turned to something of the world with a desire after it. But the soul learns God and itself in a new character, and this in order that God may be exalted and self humbled.

It is a solemn thought, I can never regain what I have lost! How important, therefore, to treasure the present character of blessing while it is mine.

But here grace comes in and abounds for the soul. In keeping with God's dispensational dealings from the very first, I learn that He never restores the ruined thing, but brings in something new or better. I also learn that He creates in my soul the necessity which my very failure has produced—the occasion for a new and more blessed manifestation of what He is in Himself than before. His resources are inexhaustible; He is God and not man. My repeated failure only serves, as in the case of Israel's history, to bring to light what God is, and that for me!

Someone has remarked that after the children of Israel despised the manna, its taste was never the same again. At first it was like "wafers made with honey," and afterward like "fresh oil" (Exod. 16:31; Numb. 11:8).

I would remark here what it was that preceded this notice of the change in the taste of the manna, in Numb. 11:5. "We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic." Was it not a dangerous retrospect? I do not believe we can be thus engaged, even for a moment, unless self judgment is promptly exercised, without suffering from it. It should be ever "forgetting those things which are behind." If we allow our desires to go back to the domains of our old taskmaster, we too shall be led to imagine that the food we there sought after was eaten "freely," being blinded to the recollection of the vexation of spirit and cruel bondage that the prince of that land laid upon us, while we earned it. Let us not tarry at such an occupation, or we shall loathe the manna. "The serpent beguiled Eve through his subtlety," and "We are not ignorant of his devices." Lot's wife "looked back.' We are on slippery places, while our eyes look not right on, and our eyelids straight before us, unto Jesus who is in the glory.

Heavenly Things

“Seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.” Col. 3:1, 2

It is a great thing to remember—what Christians too easily forget—that we are called to the enjoyment of heavenly things, and we live by the revelation of them. God has not introduced grace and His Son and Spirit to make us get along easily in this world—it was not needed—but to bring us to the enjoyment of heavenly things, and to live in them.

Christ in us "the hope of glory" (Col. 1:27) was an entirely new thing, and not merely the long-promised glory on earth that has yet to be brought in, but the heavenly glory—glory with Christ above.

How to Please God

On the footing of responsibility, every creature has failed save One, who was the Creator, whatever might be His lowly condescension in appearing within the ranks of men. And what is the secret of victory for the believer now or of old? We must be above mere humanity in order to walk as saints; yes, in a sense, be above our duty in order rightly to accomplish it. As of old, those only walked blamelessly according to the law, who looked to the Messiah in living faith; so saints now can glorify God in a holy righteous walk, only as they are under grace, not law. The sense of deliverance and perfect favor in the sight of God frees and strengthens the soul where there is the new life; the written word illustrated in Christ is the Christian rule. Therein, not in the Law, is the true transcript of God.

Solomon's Temple: The Altar Equal to the Holiest

(Read 2 Chron. 3:1-4:5)

It would require a large volume to trace fully the glory of Christ as shadowed in this portion of the word. My desire, in this short paper, is to help you with a few thoughts to the closer study of the word of God.

I hope you will not think that I am about to give any supposed authority from Solomon's temple for the building of so-called christian places of worship. The Lord Jesus promised that the Holy Ghost should come, and guide the disciples into all truth. The Holy Ghost did come, and did guide the apostles and the early Church into all truth. And is it not most clear, from the Acts and the Epistles, that the Holy Ghost did not, after He came, guide the Church to build any places of worship on earth? No, not one. The Christian worship is purely spiritual. Wherever believers were found on earth, in spirit they entered heaven itself with their great High Priest, and worshiped in the holiest.

The New Testament Scriptures, however, clearly recognize a spiritual building—of which Solomon's temple, I do not doubt, will be found to be in some interesting particulars a type.

The Epistle to the Ephesians especially describes this risen, heavenly spiritual building. Believers "are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit." Eph. 2:20-22. What a building! and what a builder! "Ye are God's building." (See 1 Cor. 2:8-11.) With these, and many other passages of the Word describing the spiritual building, let us now turn to Solomon's temple for instruction.

And first, the materials of which the temple was built. Great stones and lofty trees. God is pleased thus to picture the two conditions of those whom He brings, and builds, in Christ the heavenly temple. Man is a great sinner, dead in trespasses and sins, and yet he is a lofty Pharisee.

In a former tract, "GREAT STONES AND COSTLY," I have dwelt a little on the exceeding greatness of the power of God to usward, in the raising from the dead the Lord Jesus—the chief corner-stone—and in raising us up, though dead sinners, in Him. Let us now see the way in which the lofty trees of Lebanon were brought to the temple at Jerusalem.

Solomon sent to Huram, saying, "Send me also cedar trees, fir trees, and Algum trees, out of Lebanon: (for I know that thy servants can skill to cut timber in Lebanon;) and, behold, my servants shall be with thy servants, even to prepare me timber in abundance: for the house which I am about to build shall be wonderful great." 2 Chron. 2:8, 9. Huram replied, "We will cut wood out of Lebanon, as much as thou shalt need: and we will bring it to thee in floats by sea to Joppa; and thou shalt carry it up to Jerusalem." v. 16.

Thus there was only one way for every tree used in building the temple. The ax, the ax; stoke after stroke, until the lofty tree lies flat and dead, severed from every root of nature. And then down, down, down the slopes of Lebanon, right down into the water. It must go into the water at the foot of Lebanon before it can be taken out of the water at Joppa—and it must be put into the water, and taken out of the water, before it can be carried up to Jerusalem's temple. There was no overland route for a single tree.

The ax, the fall, down into the water, symbol of death: out of death into the temple. Could there be a more concise, or striking picture of God's way of bringing man to Himself?

Let us compare it with one or two examples. Now Saul of Tarsus was not only a great sinner—he says, "the chief of sinners"—but he was also the most lofty pharisee that ever waved his head on the moral Lebanon of man. He was a cedar tree of the cedar trees; a fir tree of the fir trees; "a Hebrew of the Hebrews"—never was there a straighter moral fir tree, or more lofty religious cedar. But when the word of God, which is quick and powerful, and sharper than any twoedged sword, entered his soul, yes, when Jesus said, "Saul, Saul, why persecutest thou Me?" the lofty cedar fell flat on the ground. Then did he find that even his religious zeal was his greatest wickedness.

What a felling! What a severing from every fancied root of goodness, from every trust in himself as a natural man! All had to become dross and dung. Down, down, down, until he is nothing, and Christ is all. Yes, for three days in darkness it was down, down to the water, symbol of death, and the lofty Pharisee was buried by baptism into the likeness of the death of Christ. And as the trees were put in the water at the foot of Lebanon, and raised out at Joppa, so Saul was buried with

Christ in death, and the new man Paul was raised out of death, possessed of the new life, even one with the risen Christ.

It was so with the eunuch. The scripture which he read was opened, and stroke after stroke was given; Jesus, the holy One, must needs die for his sins; He was led as a sheep to the slaughter. "His life is taken away from the earth." Where is man's religiousness? Where his lofty pride—if he is so utterly lost in sin that the Son of God must thus come and suffer for his sins? And He has thus come, and has thus suffered even unto death, forsaken of God. The fine straight worshiper from Jerusalem bows his head; he falls down, down; he justified God. He says, Here is water; what doth hinder me to be baptized? And again, like our trees of Lebanon, they went down into the water, and came up again out of the water.

Now if you will read carefully the Acts, you will find this was the only way to the spiritual temple of the Holy Ghost: "Hearing, they believed and were baptized." Acts 18:8. Do not forget the only way the trees traveled to Jerusalem. Do not mistake; God's only way of bringing you to Himself is through the death and resurrection of Christ. Read very carefully on this, Rom. 6:3-11. "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with Him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once: but in that He liveth, He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord."

I grant you it is a hard struggle to give up all pretensions to righteousness; to be crucified with Christ, dead with Him, buried with Him, into His very death. Many Christians struggle desperately to keep a little footing on Lebanon. What a mistake! Now is it not most blessed to see not only my sins judged on the cross, but all that I am condemned once for all on the cross, and buried with the holy Sin-bearer in the grave of His death. Do not you see that all that can be condemned has been, and is thus, condemned, so that there is now therefore no condemnation to them that are in Christ Jesus.

We shall have to notice shortly where and how these materials were placed in the temple, but having thus seen the route of the trees of the building, let us next notice the building itself with its wondrous lessons of instruction.

When Solomon began to build, God gave him very exact measurements. "The length by cubits after the first measure was threescore cubits and the breadth twenty cubits. And the porch that was in the front, the length of it was according to the breadth of the house, twenty cubits, and the height an hundred and twenty, and he overlaid it within with pure gold." In verse 8, "He made the most holy house: the length whereof was according to the breadth of the house, twenty cubits; and the breadth thereof twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents." That is about 3,285,000 pounds.

The first point of measurement I notice is this: The length of the porch, or way into the temple, is according to the breadth of the holiest—twenty cubits. The holy house symbolized the presence of God; and the porch, or way into that presence was according to the divine presence itself. Do you see this? A few of the words of the Lord Jesus will make it plain: "Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father but by Me. If ye had known Me, ye should have known My Father also': and from henceforth ye know Him and have seen Him." And again, "He that hath seen Me hath seen the Father."

These few words of the Lord Jesus make the matter most clear. The way, or porch, is according to or equal to the holiest. Jesus is the way, and He is equal to the divine presence; for He is God. And he that has seen Jesus, has seen the Father also. God could not have opened a more glorious way to Himself for lost sinners; for the Son of God has died, and risen again, that He may be the way; as it is written, "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh." Heb. 10:19.

Not only was the length of the porch equal to the breadth of the holiest; but what a height! what boldness we have in Jesus to enter! Do you

Before we go on to the next interesting point in the measurement, we will return, and see where the stones and trees were placed in the temple, and thus learn a little more of the counsels of God as to those that are in the spiritual building.

All, whether stones or trees, were overlaid with pure gold. Jesus alone, the righteous One, the righteousness of God, can be set forth or symbolized by "pure gold"; as He says, "I counsel thee to buy of Me pure gold." (Rev. 3.) And not only was every tree and stone overlaid with pure gold, completely covered out of sight—not a notch of the fir being seen—but also there were "graved cherubim on the walls." Believing God, who "raised up Jesus our Lord from the dead; who was delivered for our offenses and was raised again for our justification," it (that is, righteousness) is reckoned unto us (Rom. 6). As the pure gold overlaid or covered the trees and stones, so Jesus has been raised from the dead, to be our ever subsisting righteousness. Not a notch of the old tree was to be seen. God could make no mistake; He raised up the Holy One, who had died for our sins, to be in resurrection our everlasting and subsisting righteousness. As God looked in the temple He saw only the pure gold. Even so in the heavenly building in Christ: "He hath made us accepted in the Beloved."

Furthermore, do you ask, But where are the cherubim graved on the pure gold that covers the wall? Look up by faith at Jesus our subsisting righteousness in the presence of God: what are those wounds on that pure and glorified body? do they not answer to the cherubim graved on the wall? Cherubim in Scripture set forth the consuming judgment of God (Eze. 19), as seraphim are the burning purification of God (Isa. 6), but both are taking action from the fire of the altar: the consuming judgment of God against sin as endured by Jesus, Son of God, on the cross. By this is all the believer's sin put away; or by this, according to this, must the rejecter of Christ be forever under the judgment and wrath of God. The ways of God are equal. He has shown what His wrath against sin is once on Calvary, and can He show less wrath to the lost soul, after rejecting pardon, then He showed His beloved Son when hanging on the accursed tree, the Sin-bearer?

God is just, and the justifier. He who is our everlasting righteousness bears in His own body the marks of the consuming cherubim judgments, once endured for us, on Calvary. This is an all important subject; for the better we know the righteousness of God, the more solid will be our peace.

Just notice how this truth of the cherubim is repeated, and enforced. There is the cherubim graved on the fine gold. He who is our righteousness did first endure the consuming judgment due to sin.

Then "In the most holy house he made two cherubim of image work and overlaid them with gold;" and the utmost care is taken to show that the span of the cherubim's wings was the exact breadth of the holiest. "The wings of these cherubim spread themselves forth twenty cubits; and they stood on their feet, and their faces were inward." Not one cubit short of the breadth of the holiest. Can anything give more solid peace than this: that the consuming judgment of God on sin was according to God's own measure of sin? Not our thought of sin, not our measure: but according to the divine presence—the twenty cubits of the holiest: twenty cubits, the length of the porch: twenty cubits, the breadth of the holiest: and twenty cubits the span of the cherubim's wings. He who was with God, and was God, He is the way; and He bore the divine judgment, according to what God is.

Furthermore: not only were cherubim graved on the wall, and cherubim stretching their wings the full width of the most holy house; but on that veil of blue, and purple, and crimson, and fine linen were wrought cherubim. Nothing short of the divine judgment on sin could open the new way into the holiest; but since Jesus has borne that wrath due to us, sin is now put away, and the veil rent from top to bottom—where man could not by any means be brought, we now have "boldness to enter into the holiest, by the blood of Jesus; by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh." What a contrast to the Jews' religion of old! No veil with wrought cherubim now, to hide God from man, and keep sinful man from God. The blood has been shed; sin is put away. Divine judgment has been executed; the veil is rent, and by one offering everlasting in its efficacy. How loud those types of old spake out the fact that Jesus must needs suffer the atoning death! And our happy place now, in the presence of God, as loudly proclaims the work is done.

Revelation

"All Scripture is given by inspiration of God" (2 Tim. 3:16).

Revelation does not tell me that I have a conscience and aspirations; it gives me the answer to them. And this is what I want, and not to be told that I have such. I want the certainty of what God is to answer the need of my soul. I know what He is by the revelation of Himself in Christ. There I find perfect love to me as a poor sinner, and thus have the possibility of truthfulness and honesty in a sin-conscious soul. In Christ I am brought to know Him in perfect peace, as nothing else could make me know Him, love Him, and serve Him.

Revelation 22:17 and 20

Does Christ find your thoughts in unison with the word put forth by "the Spirit and the bride," because you really want Him to come? Not only, as like Stephen, wanting to get away from the stoning into His presence, but the bride wanting the Bridegroom—passing through a dark night, keeping her affections fixed on Him, not by saying, "When Thou comest there will be no more sorrow, no dark shades of night—Thou wilt come to take us home to the Father's house, it is true, but it is Thyself I want; I am the bride and Thou the Bridegroom."

Are you wanting Him to come according to that character of love—not from mere selfishness, but as having such a taste of His glory as the bright and morning Star, and because of being the complement of His joy in the Father's house?

Do you ever yearn for ability to enter into His fuller glory? Is He saying, I cannot take My glory without you to sit down with Me? Ah! am I saying, "It is not the crown, not the glory; it is Thyself, Lord, whom I want"?

The bright and morning Star is an entirely new glory. There were hearts bound to Him when down here, which traced Him up into heaven; and ever since then a people's eyes have looked up, and their hearts have been expecting Him. It is a title of glory connected with the hearts of His people. How blessed for any to say, "I have watched through the night to get the first glimpse of Him; my heart is so attached to the Lord, and all my blessedness so connected with Him, that I cannot help being constantly on the lookout for the first glimpse of Him as He descends from heaven into the air."

If there are people down here, waiting, knowing that Christ is coming to take up the Church, they must be longing for Him to come; otherwise they do not know the position of the bride and the Spirit saying, "Come." The bride is the vessel in which the closest relationship of the Lord Jesus is formed. The child of God has the affections of Christ in his soul, and can only turn from being occupied with Christ in heaven to be occupied with whatever the Lord is occupied with down here. We get our rest amid all things in knowing that He is coming. The Spirit reveals Christ, and speaks of the glory to come. He is the great power for everything in the assembly.

When the light of a returning Lord breaks in upon the soul, how many a want is felt that the heart never knew before! If you could know that the Lord were coming tomorrow, would there not be a thousand thoughts of need in your mind; a looking to see also if there were withal to meet the need of the thirsty. "Let him that is athirst come." This word brings before the soul the thought of need, of parchedness, before that need is felt. It tells thirsty ones that they can come to this Rock which was smitten that the waters might flow forever in order to meet every need. This gushing stream tells of the readiness of Him from whom it flows to fill the thirsting soul.

"Even so, come, Lord Jesus." There is exquisite beauty in His word, "Surely I come quickly," being thus immediately taken up by the Spirit and the bride, and answered in language known to faith. (See Rev. 22:17.) Often the very duties of the servant may be allowed to interfere with the bright burning of this hope in a heart where yet it is burning. It ever burns brightly in the heart of Christ; and as soon as the last members of His body are gathered in, that promise will be fulfilled. If the light only burns with a flickering gleam in my heart, there is ever, in all brightness, in His, the thought of coming quickly. The heart of the individual believer gets its power in the hope of His coming being ever present. We have to judge our ways, our whole course, in the light of it. This (Rev. 22:17) is the only passage in which the Spirit is presented with the bride—very touching it is, connected with wilderness circumstances, the Spirit in that character speaking thus, saying, "Come." What has the bride to do with the wilderness, save as Rebecca passing through it?

It will be a marvelous scene when Christ presents the Church to Himself—when the last Adam takes that bride of His to share His glory. Ah! not only that, but it is oneness with Himself that characterizes us. What the heart feels is the being looked at as belonging to Himself, formed out of Himself, as Eve out of Adam. That the Father sees us not only in a relationship that links us up with the Son of His love in the glory, but in such a relationship that the Lord Jesus could not do without us. The Bridegroom must have the bride up there.

If you follow Him in His course down here from the babe in the manger to the cross, and see Him in resurrection on the throne of God, the circumstances are very different, but ah! it is the same Lord Jesus. It is Himself; He Himself is the object of love, and we know that we are for His own self in the glory. What is the most distinct thing on which the heart rests? It may be the earth-side now which one may see, but when we behold Christ Himself it will be the heaven-side in the full unhindered energy of the Holy Spirit, having hearts responsive to that blessed grace which brought us there.

Ought He not to be jealous if He is not the only object before our souls? He not only says He is "the bright and morning star," but, "Surely I come quickly," presenting Himself with all the savor, all the attractiveness of what He is. Have any of us known Him for years, and have we not found the attractiveness of His beauty deepening in us? What is all we have learned of Him here compared with what it will be to behold Himself, to look on His face—the One who died for us, the One who loved and watched over us from our infancy. Ah, with what tender gentleness He watched over us. Is there not the consciousness in each of our hearts, how often He has given the grace we felt we were standing in need of? But besides that we are to have with His mind in all that meets us in the wilderness, there is another sort of communion—communion with the desire of His heart going forth in "Even so, come, Lord Jesus"! At times our hearts are drooping, we are weary; but what is all we can pass through here if we are consciously able to respond to Him, "Even so, come"! having really communion with that heart of His whose every thought is the Father's will, and who has been waiting over eighteen hundred years to come and take up the people given Him by His Father—He the Bridegroom, they the bride? How blessed to be able to enter into the desire of His heart to the utmost, responding in communion with it, "Even so, come, Lord Jesus"!

The Lord in all His dealing now is forming a vessel in which His glory is to be displayed hereafter. Is He able to turn a Saul of Tarsus into a vessel to display His glory? Do I know Him as the One who has picked up me also to mold and fashion me, not for the scene I am now in, but for that scene to which all is now leading us on; for that time when all the saints will be gathered up to form part of that scene in which the glory of God and of the Lamb will be displayed; gathered up there by Christ Himself and put into full association with God! If asked, What am I wanted for in that scene of glory? the answer is, To be a medium through which that glory is to be displayed.

Will there be any fitness for it in you or me? Yes, surely, but all of Him who is leading a people there, is leading them as overcomers.

Solemn Matter

"How shall we escape, if we neglect so great salvation" (Heb. 2:3)?

It is a serious thing for men to neglect their own salvation, and it is a legitimate thing to reason with them on the hopelessness of the condition which such a neglect involves. But there is something deeper than this presented here; it is the neglect of God's salvation—the neglect of that intervention of mercy which can alone render it possible for any sinner to appear in the presence of God. This is another idea than the neglect of my own well-being. It is the neglect of God, of His glory, of His holiness, of His authority, of His grace, of His love, of the provisions of His mercy, the neglect of the salvation accomplished in sorrow and suffering by His only begotten Son, which is now proclaimed through the testimony of the Holy Spirit sent down from above.

Do I Lack Rest? Part 2

I would speak a little on the last verses of Matt. 11 and endeavor to bring out some of the blessed truth contained in them.

There is a marked distinction between what is said here of Jesus giving rest, and our finding rest—a distinction of much importance. He does not tell me to do anything in order that He might give me rest; it is simple, "Come unto Me." But in order to my finding rest, He says, "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart." Practical obedience is made necessary.

It is of great moment to see the connection these things have one with the other; the saints often lose the present practical enjoyment of the rest which Jesus has given them, because of not taking heed to it.

In the consciousness of the possession of "all things"—all things being delivered unto Him of the Father, all power given unto Him in heaven and earth, all judgment committed unto Him, everything (for there is not one single thing which the Father has not given into the hands of Jesus as the rejected One of the world) His—He says, "Come unto Me."

What a most blessed connection there is then between Jesus receiving "all things" and His asking us to come unto Himself. He does not say, "Come unto Me" as the despised and rejected One merely; no, "Come unto Me" as the One "despised and rejected" indeed "of men," yet having in Himself all that men eagerly seek after, all that they count estimable, everything that is an object of human ambition. He is worthy "to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." There is in Him whom the world has rejected, not only everything that is suited to our need as sinners, but that also which can satisfy the utmost desire of our hearts; therefore it is, "Come." This is most blessed; it shows forth the grace of the heart of Jesus. When we find Him as the "rejected One turning round saying, "Come unto Me"—"Come unto Me, all ye that labor and are heavy laden, and I will give you rest"—we learn grace indeed!

Coming unto Him, believing on His name, is all the great secret of the rest He offers. The self-righteous multitude, the scribes, the Pharisees, the lawyers, had rejected Him; but Jesus knew that there were some standing around, weary, heavy laden ones, trying to get rid of their burden of guilt in vain. The law could never give them relief; the law could never take away their sin. To these He turns; "Come unto Me, and I will give you rest." Again, there are those who had had the experience of trying to find rest in society, in friends, in the world, and to them He says, "Come unto Me." Rest, true rest, is received in simply coming to Jesus. What is it that my soul wants? "Come unto Me" is the invitation; all that it needs is in the hands of Jesus—pardon of sin, eternal life, rest, whatever it may desire—all is provided for it there.

I will here notice the order presented. The Lord Jesus does not tell us to find rest until He has first given us rest. I believe many have inverted this order, and have sought to take the yoke before they were bidden. He knows exactly what the sinner needs (as also did the Father who has delivered all things into His hands)—needs simply as a gift, not to be earned, not to be deserved, but to meet Him at once—a free gift. I do press this: until there is simple rest to the soul by coming unto Jesus, in any way to act as a Christian, whether it be in worship or in service, will be bondage, for they that are in the flesh cannot please God. We must be set at rest about ourselves before we can think of acting for God. I must have rest in my soul before I can act as a saint, before I can take upon me the "yoke" of Christ. Ere I can bear His "burden" I must have got rid of my own; I must have left it with Him.

When not coming to Jesus to receive rest at His hands—a free gift—I come to Him as a taskmaster, and thus only get a double burden instead of finding that blessed rest for my soul, wherein I, a pardoned sinner, can rest and delight; and God, a holy God, can delight also.

Jesus is the true Sabbath wherein God has infinite delight. And He is the soul's most blessed Sabbath also. He has been the obedient One—"obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Man has crucified Jesus, but God has raised Him from the dead. and now God publishes His name as the only name given under heaven whereby men can be saved. He has done God's will; therefore all things are delivered unto Him of the Father, and He says, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest." Beloved friends, I again repeat it: Jesus does not ask us to take His "yoke" or His "burden" upon us until we have laid aside our own. Until I am free in spirit through the knowledge of the work of Jesus on the cross, I am not able to serve aright.

Whatever we may be in our own estimation or in the estimation of others, though despised and rejected of all around, still, as having come to Jesus, "All things are yours," not one thing withheld from us. For Jesus is the great gift of God, and in Him is treasured up every other gift—righteousness, life, peace, everything.

"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." Jesus had borne the "burden," Jesus had borne the "yoke" Himself, and therefore He could say, "Learn of Me." I am not speaking about the burden of our sins; the Lord Jesus came also to learn "obedience by the things which He suffered." Jesus was the One who had found out all the bitterness of rejection and scorn, and yet could say, "Even so, Father"; therefore it is, "Learn of Me." In Isa. 50:10 we read, "Who is among you that feareth the LORD, that obeyeth the voice of His servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God." "He wakeneth morning by morning, He wakeneth Mine ear to hear as the learned"; therefore He had "the tongue of the learned," and knew how to speak a word in season to him that is weary. He can tell us how He has borne the yoke Himself, going lower and lower, and He can say, "My yoke is easy, and my burden is light."

Beloved, if Christ Jesus found the yoke to be easy, and the burden light—if He could say, I have overcome, how was it?—by bowing to the yoke. And how do we overcome? always by enduring, never by endeavoring to altar circumstances, never by seeking rest here. Every man naturally thinks to overcome circumstances of trial by altering them, but this is not the way with the disciple of Jesus. When the soul of the saint complains of being ill at ease, and he is seeking practical peace and rest by endeavoring to alter the circumstances in which he is placed, he is not having that peace in Jesus which Himself has promised—"in the world ye shall have tribulation," but in Me "peace." We often speak very foolishly one to another, and seem to think that change of circumstances will afford peace. But change of circumstances merely does not affect the peace of the soul at all. Let us listen to that word, "Learn of Me." Jesus did not alter circumstances; the cup did not pass from Him. No! He bowed, and said, "Not My will, but Thine be done."

There are but two ways in which to act; we must either fight our way through the world, or endure. Now I read, God "will render to every man according to his deeds:... unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish"; and on the contrary, "to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life." Here I learn patient continuance in well doing—endurance is the great characteristic of the saint. That is the path of glory and virtue; that is the path that Jesus trod; that is the "yoke" He bore—He endured, and He found it most blessed to do so. Jesus overcame by patient continuance in well doing, and He says, "Learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls." Not the rest of the fretful, impatient saint who is always trying to alter the circumstances around, but the rest of Jesus—"Even so, Father; for so it seemed good in Thy sight."

I come to Jesus as a heavy laden sinner, He gives me rest, and He does not take away that which He has given—rest is my everlasting portion. But then I find myself here, still in the midst of a trying world, exposed to the temptations and wiles of the devil, and having an evil heart of unbelief myself. Now we would desire that all in us and about us were already as it will be by-and-by when Satan is chained, but it is not so. We may fret and be angry and disappointed because it is not; but if God does not choose to alter the character of either the flesh, the devil, or the world, it is no use to fret. "Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds." Faith says, This is the path God has chosen for me to tread. Rest is found in the denial of my own will and in following Jesus, not in seeking to alter circumstances, but in bowing the head and saying, "Even so, Father; for so it seemed good in Thy sight." The Lord Jesus Himself found this second character of rest in becoming obedient unto the "yoke" put upon Him, and then, as One who had had the experience of it, I hear Him saying, "Learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls." This "rest" is a complete contrast to the restlessness which characterizes the walk of some saints. And why? There is, perhaps, from a desire of prominence, the going out into a public path of service, instead of living in that of home duties, where God would have them to adorn the doctrine they profess. Hence this constant restlessness. They get uneasy, disappointed, discouraged, not settled here, not settled there, but ever disquiet.

A Christian should go on unaffected by circumstances in the path of practical obedience to the will of God. There, and therein alone, is the practical rest found (for it is practical, experimental rest of which I am now speaking); when I am trying to have my own will and go on my own way, I do not find this rest.

The two things act and react one upon the other; very often we find that a saint has lost peace of soul—the blessed joy he had in knowing his sins were put away forever by the blood of Jesus, and the possession of eternal life—and what is the cause? In many cases it is because he has not been bearing the burden of Christ, but walking in the path of fleshly activity and restlessness. His peace has thus become disturbed, and he is even tempted to doubt if he be a child of God. They do act and react in a manner and to a degree of which we are little aware. It is very wretched for a saint of God to be always questioning whether he indeed be a saint, instead of walking on in the path of healthy service.

There is still another thing that I would desire to notice briefly, and that is the great basis of Christian humility. I mean that humility which a saint has because he is a saint, and not because he is a sinner. A sinner saved by grace ought indeed to be humble; but the humility which a saint has because he is a saint and an heir of glory is of a much deeper kind than that which is occasioned by the discovery of sin. Nothing will bring a soul so low, and make him willing to serve another in the meanest of service, as the consciousness of his standing before God. Mark the Lord Jesus Christ here: He stands forth in the conscious possession of all things—"All things are delivered unto Me of My Father." And yet He says, "Learn of Me; for I am meek and lowly in heart." Can you put these two together? I believe you can; the soul of the really instructed saint discerns their needful connection. The Lord Jesus, in conscious possession of all things, could afford to humble Himself. What was it that enabled Him to do so but His real greatness, because God was caring for Him?—"Which thing is true in Him and in you." Nothing enables us to go and wash the saints' feet, to lay ourselves down to be trampled on, but the knowledge of our real greatness; we can then afford to be humbled; we can then afford to come down and minister to others, instead of wanting others to minister to us. A child of God needs not anything to add to his dignity, because of the dignity which is given him of God; he has all dignity, "all things" in Christ. This is the real power of truly humbling ourselves to serve others. That which will enable us to put ourselves lower than anything is the consciousness that "all things are yours;... and we are Christ's; and Christ is God's."

Well, I believe we shall find this real and abiding peace and rest to our souls in taking the "yoke" of Christ, in not "minding high things, but going along with the lowly" (Rom. 12:16; J.N.D. Trans.), in willingness to serve all saints—"If any man will be great among you, let him become the servant of all." "Learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls."

It is one of the happiest things to be thus a learner in the school of Christ.

The Holy Spirit, whose office and delight is to bring before the soul the Lord Jesus as our example, never does so without grounding us first in the faith of the work that He has done for us on the cross. But if there be a place of real blessing for the servant, it is that of being put in the place of his Master. He is what He is in Himself; we are what we are in Him.

Beloved, remember, if there is restlessness instead of rest, I would say, Is not something of your will, your own will, at work, and not the "Even so, Father; for so it seemed good in Thy sight"?

Israel and the Church

Israel was a people according to the flesh, separated in external things from all others, in a particular country which had been assigned to it as its abode.

The Church is a people drawn out of the midst of all others, although dwelling in the midst of them, dispersed over the whole earth, and in which all national characteristics are completely set aside.

Israel's nationality was according to the flesh. Every one who was born of Israelitish parents, circumcision on the eighth day being observed, was an Israelite.

The Church's unity is according to the Spirit. It is neither pedigree according to the flesh, nor any ceremonial which makes a man to be a Christian, but only faith, and the being born of the Spirit.

How God Judges Sins

God judges sins according to the responsibility of those who are judged. But in the sovereign work of grace God judges of sin in those who approach Him, not according to what becomes man, but what becomes Himself. He dwelt in the midst of Israel, and Israel must be judged according to what becomes God's presence; our privileges are the measure of our responsibility. Men admit to their society what becomes themselves, and do not admit the base and corrupt, allowing their evil, because it is suited to their estate so to act. And is God alone to profane His presence by acting otherwise? Is all the evil which man's corruption leads him into to find its sanction only in the presence of God? No; God must (in order to make us happy by His presence) judge evil, all evil, according to His presence, so as to exclude it from it. Has the moral stupidity, which is the effect of sin, made us ignorant of it in ourselves? Is God to become blind because sin has made us so—to dishonor Himself and make others miserable, and all holy joy impossible everywhere, even in His presence, to let pass the evil? Impossible. No; all is judged, and judged in the believer according to the place grace has brought him into.

God is ignorant of nothing; and evil, however hidden to us, is evil to Him. "All things are naked and open unto the eyes of Him with whom we have to do." He may have compassion, enlighten by His Spirit, provide a way of approach so that the greatest sinner may come, restore the soul that has wandered, take account of the degree of spiritual light, where light is honestly sought; but that does not change His judgment of evil.

My Cup Runneth Over

Psalm 23:5

There is a process needed in all our souls, that we should be able to say, "My cup runneth over." This is not the experience of the first part of the Psalm. There, in being able to say, "The LORD is my shepherd," it is easy to add, "I shall not want." Accordingly, we find the Shepherd's care expressed in the green pastures and still waters of His providing, that the soul thus invigorated (for this is the meaning of "restore," as food or rest restores) may walk "in the paths of righteousness for His name's sake." But in the latter part of the Psalm there is a marked change. The green pastures and waters of rest are no longer present to the soul, but the valley of the shadow of death. This is commonly taken to mean a deathbed. Practically, the experience of this Psalm is often only reached on a deathbed. But it ought not to be so; and that this is not the thought of the passage may be clear from the words, "Surely goodness and mercy shall follow me all the days of my life."

There is a greater death than ours to hearts that know the Lord. Surely it is the shadow of His death, the death of Psalm 22, that lies upon the whole scene of this world. The world in which our Lord was crucified is the valley of the shadow of death. Oh! for hearts to be more affected by His death! How far has the whole scene here closed for us, enwrapped in the shadow of that greatest death of all!

What is there then left for us? "THOU art with me." It is the Shepherd Himself proved more to the heart than all His precious care. He is more than all He can give. When the soul reaches this in its growth, shut up to Himself in a world closed to it by His cross, it is not merely that "I shall not want," but "My cup runneth over." He has brought us into the reality and blessedness of His own experience! He Himself, who once as man on earth could say, "The LORD... is the portion of My cup," now fills that cup to overflowing for us.

My Friend

Sol. 5:16

"A FRIEND of publicans and sinners." Luke 7:34 Grace

"A FRIEND loveth at all times." Pro. 17:17 Love

"A FRIEND that sticketh closer than a brother." Pro. 18:24 Constancy

"Faithful are the wounds of a FRIEND." Pro. 27:6 Faithfulness

"Ointment and perfume rejoice the heart; so doth the sweetness of a man's FRIEND by hearty counsel." Pro. 27:9 Counsel

"His mouth is most sweet: yea, He is altogether lovely. This is my Beloved, and this is my FRIEND."

Song of Songs 5:16 Loveliness

Solomon's Temple: The Altar Equal to the Holiest

(Read 2 Chron. 3:1-4:5)

Next, we consider the altar of brass. "Twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof." (Chap. 4:1.) Is not this most remarkable? the square of the altar is the exact square of the holiest. Here are two symbols: the one, the holiest—the presence of God; the other, the altar—the cross of Christ. And the one equal to the other. The altar is equal to the holiest: the cross of Christ is equal to all the claims of God. Twenty cubits, by twenty, was the measure of the holiest; and twenty cubits, by twenty, the measure of the altar. And did not every victim that was ever offered on that altar point on to Jesus the Lamb of God? Yes, as the body of the beast was consumed on that altar, and the blood poured out at the foot of that altar, even so on the cross the Son of God bore the divine consuming wrath, in that holy body prepared for Him; His own blood too was poured out at the foot of that cross.

But the measurement of the altar being equal to the holiest, does not this give us a marvelous knowledge both of what the sacrifice of Jesus, the Lamb of God, really was; and also what it must be to meet the claims of God as to sin and righteousness? I say, must be; for note these measurements were given by instruction. "Now these are the things wherein Solomon was instructed." The altar must not be one cubit less or more than the holiest.

Does not this direct our thoughts at once to the Person of Christ? Could any other being be found equal to God? For the sacrifice can only be what the person is, or the victim offered. If a bullock or a goat be offered, the sacrifice can only be finite, and makes nothing perfect as to sin before God, for God is infinite. In other words, a finite offering cannot meet the claims of the infinite God. If a finite offering could have put away sin, then the altar would not need to have been equal to the holiest. We are shortsighted, we are blind, as men: but is God shortsighted? is God blind? Can He either under or over estimate anything? How dreadful then is sin, since nothing could put it away from His sight but a sacrifice equal to Himself! The altar must be equal to the holiest.

Let us now solemnly approach this tremendous question, Who is that Holy One, made sin for us, hanging on the forsaken cross, in the midst of that awful darkness? Is He truly man? Yes, truly man; crucified by men, forsaken by God, His soul made an offering for sin. Is He only man? Then His offering can only be finite. Unbelief says, it is so; and hence the need of repeated sacrifices, or continued masses, being offered to God, for the sins, and the souls, of the living and the dead. And all sadly true if He were only man. For if He were only man, then the claims of God have not yet been fully met; and who can tell how much has yet to be added to the one offering of Jesus, before the altar is equal to the holiest? If Jesus is only a man, then work on, you priests—add your thousands of masses—burn fiercely, you fires of purgatory—and strive hard, you children of unbelief, to add your merits and attainments to the work of Jesus: for the altar must be equal to the holiest. But, oh, enough!

God did not spare His own Son (Rom. 8:32). "God so loved the world that He gave His only begotten Son." "Who being the brightness of His glory, and the express image of His Person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high:... unto the Son He saith, Thy throne, O God, is forever and ever." (Heb. 1:3, 8.) "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him... and the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth... No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him." (John 1:1-18.) "He loved us, and sent His Son to be the propitiation for our sins... And we have seen and do testify that the Father sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God... for this is the witness of God, which He hath testified of His Son. He that believeth on the Son of God hath the witness in himself... he that hath the Son hath life; and he that hath not the Son of God hath not life... The Son of God... This is the true God, and eternal life." (1 John 4; 5) "For in him dwelleth all the fullness of the Godhead bodily." (Col. 2:9.)

Now if any man says he does not own the co-equality of the eternal Son with the Father, let him honestly say he does not believe the Scriptures of truth.

Blessed Jesus, I own Thee, though truly man, yet as truly God, over all, blessed for evermore. He that hath seen Thee, hath seen the Father also.

Again, I say, How dreadful is sin, when no one in heaven or earth could be found to offer the atoning sacrifice for sin but He, the Son, who dwelt in the bosom of the Father, who was with God, and was God.

Let us now again look back at the cross. Who is that Holy One bearing the wrath and consuming judgment due to sin? Is He truly man? Yes, truly man. Is He only a finite man? The Son of God! who, though equal with God, has humbled Himself in untold love, love to us; humbled Himself to the shameful death of the cross. Is He truly God? Truly God. He who was with God, the real distinct Person of the Son, but yet truly the self-existent, "was God." Though thus emptying Himself and humbling Himself unto death, yet the glory of His Person is the glory of the cross. The infinite Son of God can only offer an infinite sacrifice.

THE ALTAR IS EQUAL TO THE HOLIEST. The claims of God against the sinner must be fully met, by the death of the Son of God, for the sinner. Now do you not see great value in this type, the altar being the exact measure of the holiest? Nothing short of the sacrifice of an infinite Person could meet the claims of the holy infinite God—more than such an offering could not be.

And now ponder this well; faith links us with this perfect and infinite Savior. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ." (Rom. 5:1.)

It is not merely our own thoughts of what we are, but God, who knows all we are from first to last; surely He saw all that could be condemned in us. Now if His claims are met on the cross, then most surely our need is met. What has met the infinite must meet and cover the poor finite. A close study of Hebrews will show all this to be most true. There we learn that by the will of God all believers are sanctified "through the offering of the body of Jesus Christ once." We also learn that this sacrifice can neither be repeated nor continued. For Jesus, "after he had offered one sacrifice for sins, forever sat down on the right hand of God." And then how infinite its efficacy for all believers: "For by one offering he hath perfected forever them that are sanctified." The Holy Ghost is a witness of all this. God in righteousness says, "their sins and iniquities will I remember no more." There can be no more offering for sin. Nothing can possibly be added to the infinite. Every mass, or pretended sacrifice, is an insult to God—and every doubt is a dishonor cast on Christ. 0 let us no longer keep at such an unbelieving distance, but let us enter, let us draw near with the boldness that corresponds to the offering of the body, the blood, the atoning death of Jesus. 0! the glory of the cross! The altar is equal to the holiest—the righteousness of God is exalted by the one propitiatory sacrifice, equal to Himself. Can anything then destroy the peace which He has made by His death on the cross?

If we are, then, thus forever perfected worshipers by the one infinite sacrifice of Christ, what about our failures? What is the provision for these? Does not failure in a believer interrupt his communion with God? Certainly! Then how is this to be met? This brings us to the "molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about." (2 Chron. 4:2.)

It might be well to notice here that these chapters show us more of the counsels of God, as to the glory of Christ, than man's side of the question; or man's approach to God. Indeed, this had been given in the types of Exodus and Leviticus. A little remembrance of these things is, however, necessary. In man's approach to God, the first thing was the altar, setting forth the cross of Christ—atonement having been made on the altar. Then the next thing was the laver, in which the feet of the priests were to be washed. Then the entrance into the tabernacle.

This is the way now; first, the altar, the cross of Christ—the blood of Jesus which cleanses us from all sin. And when the soldier with a spear pierced His side, forthwith came there out blood and water. There is the blood of atonement. And the water, the washing by the word. There is the death of the Just One, by which we have been brought to God. And there is the living priesthood that maintains us in living communion with God.

We have seen the square of the altar, equal to the square of the holiest. The death of the cross has met all the claims of God to the utmost measure. But then why was the washing laver, or molten sea, round? In this chapter the Lord Jesus reveals to us His present priestly service. The atoning work is done. "It is finished." This priestly work for us is going on. "He took a towel and girded Himself. After that He poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded." The molten sea was round, that is, it had neither beginning nor end, so to speak—everlasting as an emblem. And such is the love of our Great High Priest. "Having loved His own which were in the world, He loved them unto the end." Love that never ceases to wash our feet, to restore our souls.

But why was the molten sea so much less than the altar? Nothing through eternal ages can compare with the cross of Christ. God only can measure it. He, the Infinite, can only fully know that which is infinite; equal to Himself. There is an axiom that holds good here: the greater includes the less; or, as the Apostle expresses it, "MUCH MORE then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; MUCH MORE, being reconciled, we shall be saved by His life." (Rom. 5:9, 10.) Surely this is unspeakably comforting. If we have been reconciled to God by the greatness, by the infinite sacrifice, typified by the altar equal to the holiest, how much more certain that we shall be washed from all daily failure and defilement, as typified by the molten sea. Is it not also true that if He does not wash us, we have no part or lot with Him? For if we are His, He cannot fail to wash our feet, to restore the defiled conscience. Everlasting love cannot fail.

Now are we willing to take this low place, and thus give to Jesus all the glory? Do not say, I am perfect in the flesh; He shall never thus wash me from daily failures. And do not say, if I am saved by the infinite death of Christ, I will practice sin, and will not look to Jesus for holiness of life, for cleanness of feet in my daily walk. Remember that he that practices sin is of the devil.

Do you ask, Is this true, that if we are really saved by the death of the cross, it is MUCH MORE certain that we shall be saved from all defilement to the end? That is exactly what the Holy Ghost is saying to us in these types, and plain scriptures. Why should you doubt God?

Laying Up for Our Children

Are you a mother or a father? Are you repeating the Scriptures to your children diligently, "when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up?" Deut. 6:7. Do you talk to your children about not only the way of salvation, but about the wisdom of God as found in the Word? And do you seek to direct their footsteps into the path where God in grace can bless them, and warm their hearts with the love of Christ, that their lives may be more devoted to Him and His glory? How necessary it is! The parents ought to lay up for the children—not money, brethren. Ah, no. Lay up sound words, sound wisdom; repeat it to them, and plead with them, and pray with them, and intreat them in all fatherly and motherly affection that they may grow in the things of God.

The Christian Home

Eph. 5:22-6:9

The family is especially dealt with in the epistles which treat of the Church. Those epistles which take up Church order and rule take up also the order and rule of the family; and those epistles which show the Church as the body of Christ, show also how this relationship and the principles it involves affect the family life. Family relationships were instituted by God in Eden, and confirmed after the fall. Christianity does not change their outward character, but infuses into them new and divine principles. The husband is the responsible head of the house, and the mutual obligation subsisting between him and his wife, his children, and his servants, is the subject of the portion now before us. The question is not one of rights on either side, but rather of the way in which each, as having the life of Christ, should exhibit this in his conduct toward the other.

"Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and He is the savior of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything." vv. 22-24. Part of the curse pronounced on the woman at the fall was, "Thy desire shall be [subject] to thy husband, and he shall rule over thee" (Gen. 3:16). Christianity confirms this order, but so remodels it that all trace of the curse disappears. The subjection of the believer to the Lord, or of the Church to Christ, is no curse or bondage, and these are now the models of wifely subjection; for she is to be subject to her own husband, "as unto the Lord," and as "the church is subject unto Christ." How beautiful to see a human relationship, and one too which derives a part of its character from the fall, thus transformed into a type of the mystery in which God displays His "manifold wisdom" unto "the principalities and powers in heavenly places."

The subject is expanded in dealing with the other side. "Husbands, love your wives, even as Christ also loved the church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." vv. 25-27. Here, though natural affection is owned, a far higher order of love is brought in, so that the earthly relationship is re-cast, as it were, in a heavenly mold. The past, present, and future love of Christ to the Church are all made to bear on the duty of the husband to his wife. And how beautiful the unfolding of this love is! Christ loved the Church—not only saints, but the Church—and gave Himself for it. It was the "pearl of great price" for which He sold all that He had. Now He watches over it, cleansing it from defilement by the application of His Word. Soon He will present it to Himself in His own beauty, "prepared as a bride adorned for her husband," the object of His own eternal delight.

And here the order of creation is brought in and made to blend, as it were, with that love of Christ of which it furnishes so beautiful a type. "So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: for we are members of His body, of His flesh, and of His bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh." vv. 28-31.

The peculiar mode of Eve's creation out of Adam, both gives marriage a special sanctity, so that the wife is to be cherished as a part of the husband's own being, and furnishes an exquisite type of Christ's relationship with the Church. As Adam was not complete without Eve, so Christ, though Head over all, is not complete without the Church, "the fullness of Him that filleth all in all." As Adam fell into a deep sleep, so Christ went into death. As Eve was formed out of Adam, so the Church is quickened with Christ and has His own life. As Adam acknowledged Eve to be bone of his bone and flesh of his flesh, so does Christ acknowledge the Church. As Adam was bound to care for and cleave to the woman thus formed out of himself, so Christ delights in nourishing and cherishing the Church which is His own body. How wonderfully all that belongs to this divinely instituted relationship is raised by being thus linked up with the tender, watchful love of Christ over the Church!

This, of course, is the grand subject, and therefore the Apostle writes, "This is a great mystery: but I speak concerning Christ and the church." Still the relationship of husband and wife is also in his view; so he adds, "Nevertheless, let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband." vv. 32, 33. Though the believer is not promised his portion in this life, yet he is told that "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). We have an illustration here. Who cannot see the happiness that would reign in the house where the relationship of husband and wife was formed on the godly model here furnished!

The subjection of children to their parents is part of God's order as seen in nature; and under the law a special blessing was attached to the observance of the commandment in which this duty was enjoined. Christianity takes up the obligation, but transplants it from natural to divine ground. "Children, obey your parents in the Lord: for this is right. Honor thy father and mother; which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth." Chap. 6:1-3. Thus the obligation of children, as of wives is connected with "the Lord." It is not merely the dictate of nature, though perfectly right, but the acknowledgment of the Lord's claims as represented in the parents. The blessed Lord Himself, who "learned obedience," was the beautiful example of this. Of Him in His lifetime it is recorded that He went with His parents "to Nazareth, and was subject unto them." The law is not here introduced as showing that believers are under it, but as proving the special value which God attached to this duty, so as even to depart from the ordinary character of law by coupling it with a promise which makes known the connection between this duty and earthly blessing.

But the duty is not one-sided. The Apostle adds, "And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord." v. 4. Both parents are to be obeyed, but this admonition is addressed only to the fathers. This may be partly because fathers are more likely to err in the provoking of their children to wrath than mothers; but the principal reason is that the father, as the head of the house, is responsible to God for the bringing up of the children, and he is treated on the ground of this responsibility. This principle, as seen in Eli's case, runs throughout Scripture. It is all the more solemn because under Christianity the children are already holy, as belonging to the house of God; and the obligation is therefore the greater to "bring them up in the nurture and admonition of the Lord."

The Israelites were holy by birth—not personally, but as belonging to a nation set apart to God—and therefore the fathers were to instruct the children in the law, their then link with God. So Christian parents are to instruct their children as to what becomes the holy character which attaches to them as members of a Christian family.

Which World?

If our lives are based on false premises, the more true we are to our ideals the more completely we shall be out of the will of God. It is of the utmost importance that we have a right perspective of life, and realize that its values do not lie in this world, but in the world to come. They do not lie in the reward and recognition of man, but in that which awaits us in the presence of Christ. To live for the wrong world is tragic, no matter how noble our lives may be otherwise.

Attacks on the Scriptures

People are energetic enough in these days, but their energy is against the gospel. It is not so with all, thank God! but the peculiar feature of the present age is that the active aggression is against Scripture, an organized rebellion proceeding from professors in the high seats of human learning. Not only daring individuals here and there attack Scripture, but the nominal teachers and heads of the clergy combine to do it with comparative impunity as if they were determined to concentrate the whole weight of their personal and official influence to that end.

This has a voice for us; if we have understanding of the times, let us take care that we stand firmly, conscientiously, and uncompromisingly, though humbly on the foundation of divine truth, caring for nothing else. We shall be counted harsh; this is always the portion of faithfulness. But the name of the Lord is our tower of strength for the last days, as from the beginning.

So Paul warns Timothy in his last epistle, as he looked at the perils of these days (which are still more emphatically true now than they were then); and what is the resource for them? Not tradition, but the written Word of God. "All Scripture is given by inspiration of God, and is profitable," etc. It is not teachers, nor godly men raised up, however precious both may be—nothing but Scripture can be a permanent standard of truth.

Faith, Hope and Love

1 Thess. 1

It is very striking to find that in every epistle, with the exception of Galatians, the Apostle gives thanks unceasingly to God for the saints to whom he writes, remembering them in his prayers night and day. His heart being with God, praise to Him is the first thing that rises up, though afterward he may have to instruct or rebuke or correct them in his letters. Thus the heart, being with God, gets at that which God gives.

In the case of the Galatians, they had apparently gotten off the ground of justification by faith, so that he stands in doubt of them; and yet, after he has expressed his feelings of perplexity and sorrow at their state, we find his heart is still with God above the circumstances, enabling him to say, "I have confidence in you through the Lord."

Now this is just what we need in passing through the world. We must go through it, and God means that we should find it a place of trial and difficulty, that it may test our hearts and teach us what He is to us under all.

It is important, however, to remember that our exercises—I mean Christian exercises—follow complete and finished redemption. There are exercises in Egypt before redemption—making bricks with straw, and the taskmaster's lash. But the Red Sea delivered God's redeemed forever from Egypt, as we read in the song of Moses—"Thou... hast led forth the people which Thou hast redeemed: Thou hast guided them in Thy strength unto thy holy habitation." Exod. 15:13. The wilderness journey is not contemplated in this song. It is deliverance from Egypt, and God setting the redeemed in His inheritance.

So with us, our redemption in Christ has delivered us from the world and sin and death, and has brought us in Christ into the heavenly places. But, as a matter of fact, there is a wilderness to go through. God might have brought the Israelites into the land by a short way, but He led them around by the longer, "lest," as He said, "peradventure the people repent when they see war, and they return to Egypt." Exod. 13:17. He counts the hairs of their heads. He thinks of what is best for them in every circumstance. After forty years they find their clothes have not waxed old, neither have their feet swelled. They had not thought of this till the journey was over, but their God had thought of their clothing every day. He had never omitted to rain manna upon them. True, He suffered them to hunger and thirst, to humble them and prove them, but only that He might supply their bread and their water for them. Through their unbelief they would not go into the land at the end of two years, and were turned back to wander thirty-eight years longer in the desert; but God turned back with them, and took not away from them His pillar of cloud by day, nor His pillar of fire by night.

It is true that God deals with us in all the trials and difficulties of life. He means us to have trouble, and to feel the opposition of everything around to the life He has given us. What we want then is to have the heart living with God, and then we shall have His mind about all our circumstances. Do you suppose that if Israel had been thinking of God's interest and care for them, they would have murmured as they did? Surely not.

It does not matter what our troubles are. One may have the care of God's people pressing on him; another, the cares of the world; another, trouble in his family. There are countless varieties of exercises, no doubt appointed by Him for His people; but the answer to every trouble is having the heart living with God above the circumstances.

Now if we turn to the state of the Thessalonians, we shall see them bright and happy in the midst of most terrible persecutions. There is no epistle so happy as this. They are in what we call their first love. The springs of divine affections were bright in them. In the third verse we find faith and hope and love—that which constituted the full expression of grace working in the Christians—active in them. The Apostle remembers their work of faith, their labor of love, and their patience of hope in our Lord Jesus Christ.

Now how far is it thus with you, dear friends? It is a blessed thing to work for the Lord. It is a great privilege to be allowed to have any service for Christ; but how far is it with you a work of faith? I do not mean to question sincerity. You may work for the Lord, and earnestly desire His blessing; but is every word you say uttered in direct faith in the Lord Jesus Christ, and thus the expression of what your faith in Him is enjoying? or do you say what you know to be blessed truth, and what you desire God to bless, while the secret spring that should link the work with your communion to Christ is gone? It is not that you may not have faith in the work. That may be all sure, and yet, in those inner springs of your spirit, your work may not be a work of faith in the Lord Jesus Christ.

Again, you may labor abundantly, and you may love the labor, and do it willingly and honestly, but is the labor so completely the result of your own personal love to Christ, that it is really what these Thessalonians' labor was, a "labor of love"? But there was more than work and labor; there was also the condition of their hearts. They looked for the coming of the Lord Jesus Christ, not as a doctrine, but as the Object of their affections. A mother looks for a son who is to return from sea, not as a mere truth, but his return is in her heart. If it be delayed, can she settle down and say, I have made a mistake, and think no more of him? Oh, no; she must exercise patience, but hers is the patience of hope." She may attend to her household duties as before—that is quite right—but where will her thoughts be? why, wondering when her son will be home. All truths in Scripture are persons or facts. People may say, Why, you have talked of the Lord's coming now for forty years, and He has not come yet. But that alters nothing. We look for Him because we love Him, and wait to see Him, and so we exercise the "patience of hope." He is Himself waiting, and we wait with Him. We are companions in the patience of Jesus Christ. We know the reason of His delay. It is God's long-suffering in saving sinners; therefore we are not left in ignorance. But we cannot give up His return; to do so would make us the most miserable of all men. We find the "patience of hope" in our blessed Lord when in this world. He served and labored in faith and love to His Father, but He also waited for the coming glory; His life was the patience of hope.

But if we had not more than the work of faith, labor of love, and patience of hope, the character of Christian walk would be very imperfect. In Christ there was perfect obedience. All His work of faith, labor of love, and patience of hope, was in obedience to God His Father. As He says to John, "But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do." These Thessalonians did all "in the sight of God and our Father." This obedience is most blessed, and yet it is a check upon us which we need, carrying about with us the evil we do. Their faith, hope, and love, sweet as they were in themselves, needed to be in the sight of God their Father, under His eye, and done in obedience to Him.

Now of such the Apostle can speak as "Knowing, brethren beloved, your election of God." He knew it, not by God's secret counsels, for none but God Himself thus knows it, but by the exhibition of His grace in them. He could see, indeed, that they were God's elect. Of the Galatians he had to say, "I stand in doubt of you." He can rejoice in these Thessalonians, as evidently chosen of God. When we see such blessed fruits of grace in any, how sweet it is to rejoice over them, and to know they are indeed God's elect; while of others we can say nothing, but must stand in doubt of them, as Paul did of the Galatians. And this testimony not only rejoices the Apostle, but in every place their faith to God is spread abroad, so that he needs to say nothing about them. People exclaimed, What a wonderful thing has happened in Thessalonica! A man came down there and preached to them, and a number of the people have turned to God and broken all their idols, and whatever you do to them, you cannot overcome them. They are so happy in what they believe, that even if you kill them, they do not mind, for they are waiting for the Son of God from heaven. No doubt their lips testified too, but their lives spoke so that Paul had no need of saying what they were.

Is it so with you, beloved? Are you thus waiting for God's Son from heaven, having turned to God from idols? and, whatever be your circumstances and trials, are you living above them in communion with God? or are you happy in the world, whether Christ comes or not?

Always Confident

When speaking of the assurance of salvation, the Lord's servants are often met with such answers as, "It does not do to be too sure," or, "Is it not presumption?" or, "I do not think it right to be so confident." If any who are accustomed to make such replies should read these lines, we would earnestly beseech them to weigh the passage of Scripture where the words at the head of this paper occur, and we feel assuredly they will no longer speak so foolishly. Let us quote it: "Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. 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 may be accepted of Him" (or, acceptable to Him). 2 Cor. 5:5-9.

It is the Apostle Paul who thus speaks of that which is true of Christians, and he shows that all the work and blessing is of God; He is the source and author of it; it is He that wrought His people for it, and He who gave and still gives them the earnest of the Spirit. "Therefore we are always confident." What a solid foundation for our confidence to be based upon! confidence because from beginning to end it is a work of God. Man has no part in the matter. He is perfectly helpless in himself; without strength he can do nothing. But God who has the glory in view comes in and fits the poor, weak human vessel for it. He takes us up in pure grace, puts away our sins, justifies us in Christ, and gives us the Spirit as the earnest of the glory to follow. "Therefore we are always confident." Well may we be. Who can frustrate the purpose, power, and work of God? No one. Satan is a vanquished foe, man is set aside in the cross, and the whole work is of God—a new creation (2 Cor. 5:17). How then can the Christian be too confident? Confidence in God is that which honors Him.

"But my difficulty," says one, "is in myself; I feel I am such a poor failing creature that I fear to be too confident." Just so, and well you may, as long as you are looking at yourself. If you wait for confidence until you cease to fail, you will have to wait a long time; indeed, until you leave this scene altogether. Confidence in God displaces self-confidence. The Apostle was always confident because he had learned to rest always in God instead of himself; and that, dear reader, is a lesson you would also do well to get perfected in.

And mark next what goes along with it—knowledge. "Knowing," he continues, "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, not hoping, nor thinking, nor feeling, but knowing. "Always confident, knowing." He was longing to be with the Lord—we should also. But how can that be if we are self-occupied and full of doubt and uncertainty? Not that he desired to die, but to be glorified, as he says in the 4th verse: "For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." He knew that he might fall asleep, his spirit passing out of the body into the presence of the Lord in the unclothed state; but this is not the proper and immediate Christian hope. Christ is coming, and mortality shall be swallowed up of life, not of death. The Christian should be looking to go up, not down; to go into glory, and not into the unclothed state. We wait "for the adoption, to wit, the redemption" (not the corruption) "of our body" (Rom. 8:23).

And then in the 8th verse he confirms his statement—"We are confident, I say," etc. Not a word, you see, dear reader, to bolster you up in your up-and-down state, not the slightest ground for you to have the least bit of confidence in yourself in any way whatever, and not the vestige of an "of" or a "but" to justify a moment's lack of confidence in God as to the future. God begins, carries on, and ends His work. He saves, gives the Spirit as the earnest, and fills the soul with confidence and knowledge, removing all fear, and creates a desire in the soul too to be with Christ where He is. He would have us then "always confident." Are you?

But perhaps the minds of some of our readers revert to another passage where the same Apostle says, "But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway." 1 Cor. 9:27. Now, dear friend, -we. would ask you before we say a word on this, Do' you really want to understand the passage, and to get clear in your soul about it? or do you turn to it, as we fear many too often do, to bolster yourself up in a certain system of theology? If the former, we may be able through grace to truly help you, which is our desire; but if the latter, we fear it will be labor in vain as far as you are concerned. Now, whatever it may mean, the Word of God can never contradict itself, so that it cannot contain anything to lessen in the slightest degree the "always confident" of 2 Cor. 5:6-8.

To understand it you must bear in mind that the writer is addressing an assembly of Christians that was allowing varied evils in its midst—an assembly where there was loud talk but low walk—and he is endeavoring to get at their consciences, and hence applies a principle to himself which he intended to reach them. Take especial note, first of all, that he is illustrating the Christian course by a race for a prize and a fight for the mastery, saying, "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air." 1 Cor. 9:24-26.

Now salvation is not a prize, neither do we run a race nor fight for it. Salvation is of pure grace, and every true believer starts with it before he runs the race or enters upon the combat. The prize is additional. We run and fight because we are saved, but not to be saved or to keep saved. But there is an incorruptible crown for those who are successful. Paul had started on the course and begun the fight; so had they. He was saved, and knew it before he started, and was always confident. So here he says, "I therefore so run, not as uncertainly; so fight I, not as one that beateth the air." He had no uncertainty as to the issue. Mark it well, for you will never understand this passage that troubles so many without it. But he knows that he has to run a real race and to cope with real enemies, though invisible ones. He puts all his soul into it, so to speak, keeping his body under and bringing it into subjection, "lest," as he adds finally, "that by any means, when I have preached to others, I myself should be a castaway."

"Ah! there now," you say, "there's the difficult point; what do you make of that?" Why simply that he puts it thus, as we have said, to reach the conscience of the Corinthians, whose walk and ways were bad. Many of them were indulging their bodies instead of keeping them under and bringing them into subjection—preaching to others, but not practicing—and though they came behind in no gift, they had settled down as if there were no race, no fight, no prize, no crown. It is as though he had said, "Take you care that it is a reality with you. You may preach, but what if after all it should turn out to be a mere external thing with you, and you should be a castaway? Though I am an apostle, and though I have no uncertainty, yet I cannot afford to act as many of you are doing, lest after I have preached, I myself should be a castaway." Many a preacher, thought to be a Christian, has turned out a mere castaway. Paul had no fear whatever that he might be one. To allow it for a moment would not only contradict his "always confident," which is impossible, but many other passages of his own and other's writings. No, it was a powerful, pointed way of reaching the consciences of those whose blessing he so earnestly desired.

It is one thing, dear reader, to cast in your lot with Christians and to preach, but it is quite another to be a sinner saved by grace, running with patience the race set before us, fighting the good fight of faith, looking for the glory. By grace ye are saved, not by running or fighting; and if saved, God would have you always confident. But if any profess, whose life is a denial of their profession, the Word of God is unmistakably plain, "He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him." 1 John 2:4. Such will surely prove to be worthless castaways. May each believer in Jesus who reads these lines be found always confident till that day.

He Is Coming

Our hope is the personal return of the Lord from heaven to take us up and home to the Father's house. The moral, social, and political signs unmistakably point to the near realization of our hope. He is coming! Are we on the tiptoe of expectation? Are our loins girded and our lights burning? Lord, keep the reality of Thy coming burning brightly in our hearts. Come, Lord Jesus (Rev. 22:20).

"Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ." Titus 2:13.

Tell the Good News

Hulme, the great naturalist, tells us that if a single wasp discovers a deposit of honey or other food, he will return to his nest and impart the good news to his companions who will sally forth in great numbers to partake of the fare which has been discovered for them.

Shall we who have made a greater discovery, even the fountain of living waters, not seek to impart to others this knowledge? Shall we be less considerate of our fellow men than wasps are of their fellow insects? Ought not we to act like the woman of Samaria, and go and tell the good news to others?

"As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things." Rom. 10:15.

Solomon's Temple: The Altar Equal to the Holiest

(Read 2 Chron. 3:1-4:5)

And now look again at this molten sea. Do you see the little oxen cast with the sea, ten in a cubit? And then of course you see those twelve large oxen on which the sea stood. "Three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east." Do you not see patience and strength typified in the ox? We scarcely know this in this land. I remember watching with much interest the patient tread of four large oxen, a little way from P-, drawing a vessel on a canal. Nothing could illustrate more strikingly patient endurance. And have we not found the most amazing patience in our Great High Priest, mighty to save to the uttermost? And oh how He bears with us!—so unlike our bearing with one another. Surely not to overlook our defilements (suffer not such a thought for a moment); but in mercy and faithfulness to wash our feet.

Why did three of the oxen look every way? North, east, west, south? Ah, not a temptation can come against us but the eye of our patient and mighty watching Jesus sees it and knows it before it comes. As I write these lines, or as you read them, Satan may be plotting, or men may be taking counsel against us; but the eye of Jesus sees it all, whether it may be from north, east, west, or south. He who is gone up on high, still watches His little flock in the desert, His few loved ones in the wind-tossed boat. How comforting this is! however great the trial it cannot surprise our patient Deliverer. He saw the temptation coming against Peter, and He saw his fall; yet He says to him, "I have prayed for thee, that

thy faith fail not." Now what love this is,, is it

not? Do you thus know the patient loving heart and watchful eye of Jesus—watching for us every way? We may indeed say, I will not fear what man can do unto me.

Do you say, Well, I mostly look to Him in great trials, to help me in great temptations; but what hinder my soul, and vex it most, are the little worrying trials of life? "The little foxes that spoil the vines." Have you not noticed also those little oxen? not only the great oxen, looking every way; but the patient, watchful care of our tender High Priest, in His preserving, restoring service, over all or in all the little trials of our wilderness path? yes, even though it be ten in every cubit.

And they were cast, when the molten sea was cast. It is the inseparable part of His blessed work, as He says so sweetly, "I am among you as he that serveth." (Luke 22:27.)

But let not this precious word be used as a cover for indifference about evil; as if He lovingly allowed the least evil or defilement. Nothing can be more false or dangerous. He does not allow it; but lovingly takes the towel and girds Himself to serve. He pours the water into the basin, not to allow or overlook evil; but to wash it away, to restore our consciences. The Lord grant that we may do the same to one another in the fear and love of the Lord!

We thus need, and we thus have, Jesus, in the smallest secret failure, as in the strongest temptation, or gross and open sin. The smallest dot of leprosy must be brought to the priest. It cannot be overlooked, without the gravest danger of public dishonor to Christ. Satan is seeking to set this aside: "Oh, it is nothing, it is nothing: the Lord overlooks our faults." And thus the Holy Spirit is grieved. Let us give Jesus His true place in washing our feet. Let us be more real in confessing our sins to Him. God is faithful and just in forgiving our sins, and cleansing us from all unrighteousness.

Now do you see why there were large oxen looking every way and little oxen, even "ten in a cubit?" Even thus was the Son of God "made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God." Heb. 2:17. "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." Heb. 4:15. The Captain of our salvation has trodden the road before us in every step; He is made perfect as our Captain through sufferings. "In every point." Therefore He is able to save us from all temptations: be they great, from north, east, west, or south; or be they small, even ten in every cubit of our path.

Do you notice the brim of the molten sea? What are those flowers? Flowers of lilies. It is said in the Song of Songs, "as the lily among thorns, so is my love among the daughters." And again, "He feedeth among the lilies." Does not all this say then, "I must wash your feet, according to what you are in My sight—what I have made you."

There are three things said of Christ. 1) "Christ also loved the church and gave Himself for it." 2) "That He might sanctify and cleanse it with the washing of water by the word." 3) "That He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." Eph. 5:25-27.

How fair, how spotless white the lilies of Christ! How sweet the perfume of Christ! Surely if we look at our old condemned, crucified nature, we may well say, "Black as the tents of Kedar." And little washing do these black Arab tents get. But it is just as we know ourselves as the lilies of Christ; as we know our acceptance and completeness in Him, that we can say, "without spot," "no condemnation."

If He feeds among His lilies, our feet must be washed; all defilement must be confessed to Him, and put away, washed by the water of the word—our feet must be washed as becomes His presence; washed according to His thoughts of us, not our thoughts of one another. Oh how little we have of the mind of Christ as to one another! Think of those words, "Forever perfected." "As He is, so are we in this world." "There is therefore now no condemnation to them which are in Christ Jesus." "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God." 2 Cor. 5:17, 18. "He hath made us accepted in the Beloved." Eph. 1:6.

Now seriously, do you believe that all these statements of God's word are true of every Christian on earth? that every Christian is a lily of Christ? Are you a believer? Have you passed from death unto life? Then I ask, Are these statements of God to you true or false? Do you say, I thought that such scriptures as these pointed to a higher christian life—a state of perfection to which few, very few, attain? "Attain!" did you say? oh! fearful mistake! Is there one thought of attainment either in these types of the temple or in these plain statements of scripture?

The great stones, that were lifted out of the pit with such strength and power, and were made ready before being brought, and built in the temple; was this their own work? and is it the work of great sinners, dead in trespasses and sins, to raise themselves from the dead? or is this the wondrous work of God? see Eph. 2. Or did the lofty trees of Lebanon attain to be cut down, to be rolled down the sides of Lebanon into the sea, and again floated to Joppa, and lifted out of the water, and built in the temple? Was not all this done to them? and the gold that covered them, was this attainment? Did they cover themselves with it?

Oh no, the very opposite; the gold was put over them! And when the proud religious pharisee is cut down, and buried in the death of Christ, and raised out of death with Christ, completely and forever justified in Christ risen, is this attainment? Did not God give His Son to die for our sins? did not He raise Him from the dead, to be our everlasting subsisting righteousness? Now if we believe God, if we believe that all this was of God, and is of God, then where is our foolish notion of attaining to a state of higher perfection than God has given every believer in Christ? This does not call in question, but

Take any one of the above divine statements of the God of all truth. Take this, "There is therefore now no condemnation to them that are in Christ Jesus." Surely that well describes a lily of Christ; so heavenly white and pure from sin that there is nothing that the eye of God can detect and condemn. I do not know that I can state the case stronger or clearer: Nothing to condemn in them that are in Christ Jesus. Can this state be a matter of attainment, when our best righteousness is only filthy rags? Yes, and if we say we have no sin we only deceive ourselves and are liars. Did you ever attain, for one hour, to such a state of love to God and man?—to such holiness of heart, that there was nothing that the eye of God could detect and condemn? Oh! if man could thus attain to sinless holiness, what need was there that the altar should be equal to the holiest? What need was there for the infinite sacrifice of the cross?

I grant you there is something passing wonderful in this declaration of God: there is "no condemnation to them which are in Christ Jesus." How can this be? How? Blessed be God, Scripture answers very simply; the altar must be, and was, equal to the holiest. The cross of Christ met all God's claims against me, the sinner. All that the eye of God could detect in me, my sins, and my sin—all, all that I am, as a fallen sinner—was condemned, as God saw me; so God gave His Son to be condemned for me. Then if all that could be condemned—sins and self—has been condemned, judged to the uttermost, in Christ, how can there be anything left to condemn? All has been judged on the cross!

And more, not only if the old I has been thus crucified, beneath the wrath of God—not only has the old man, I say, thus passed away under the divine judgment on sin, in the Sin-bearer, whose one sacrifice met all the claims of God—but the new man is wholly of God—the new life is the justified life of the risen Christ—the new nature is the new creation of God; and, as we have seen, all things have become new, all is of God. New, and of God: can this be condemned? The old has been condemned: the new cannot be condemned. And "there is therefore now no condemnation to them which are in Christ Jesus." And since all this is of God, how can it be one's attainments?

And now, before we part, do remember this blessed fact, that every Christian is a spotless lily of Christ. If not, how could every Christian give thanks, that he is made meet for the inheritance of the saints in light? See Col. 1:12-14.

Let us not say, Unto Him that loved us, and half-washed us from our sins Shall we not, and can you not say, O reader, "Unto Him that loved us, and washed us from our sins in His own blood?" Rev. 1:5. Yes, once a mass of moral corruption, dead in sins (and death is corruption), now washed in the blood of the Lamb, a heaven white lily, having the life and perfume of the risen Christ.

A lily of Christ! what a starting point this is! And what an end, when He who thus loved the Church and gave Himself for it, and has thus sanctified it, in holy separation to God, shall present it to Himself, without spot, or wrinkle, or any such thing.

The new nature in every believer must and will long to be holy, even as He is holy. The desire will be, that the walk may be in keeping with what we are in His sight. And if we fail, may we go to our Great High Priest, remembering the flowers of lilies in the molten sea.

And when tempted and harassed by the enemy of souls, may we remember that the molten sea was not half the size of the brazen altar. "For if, when we were enemies, we were reconciled to God by the death of His Son, MUCH MORE, being reconciled, we shall be saved by His life." Rom. 5:10. If thus reconciled by the death of the infinite Son of God offered on the cross, the sacrifice for sins, remember that, on the authority of God's Word, your final salvation is thus much more certain. Christ is for you in the heavens mighty to save, and the Holy Ghost is dwelling in you consequent on His work being finished to the glory of God.

Solomon's temple, with its types and shadows, has passed away; but the Church, as the dwelling-place of God, shall not pass away. In those coming bright millennial days, it is seen "descending out of heaven from God, having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal." Not one of the great stones, or lofty trees, brought by the Spirit of God, and built into the heavenly temple, can be lost.

Are you saved? Have you been brought to God? Have you passed from death unto life? Has all your religious pride been felled and laid in the dust? Have you been crucified with Christ? Have you been buried with Christ in death? Are you risen with Christ? Is the risen Christ your righteousness, redemption, sanctification, and all? What is the death of Jesus to your soul? Has it glorified God, even about your sins? Do you believe Him to be the Son of God? that His one sacrifice was equal to all the claims of God? Do you believe He is your Great High Priest? Do you need another sacrifice? Do you need another priest?

Oh no! the square of the altar was equal to the square of the holiest! and His priestly loving care knows no end. The brazen sea was round. Unto Jesus, Son of God, be everlasting praise.

What Amazing Grace!

The Son of God came down from heaven in grace; He is gone up in righteousness; He is coming in glory.

The Father sent the Son; the Son gave Himself for us, and it was by the eternal Spirit that He offered Himself. Now God is for us, Christ in us, and the Spirit's seal upon us. We are children of God, members of the body of Christ, and temples of the Holy Ghost.

We have righteousness and we wait for its hope. We have the earnest, and wait for possession of the inheritance. We have redemption as to our souls, and wait for the redemption of our bodies.

We have the salvation of our souls, and look to the Savior to change our bodies of humiliation. We have received the Holy Spirit, and wait for the Bridegroom.

What amazing grace that could thus set us in such blessing!

Not Alive in This World

The death of Christ has annulled my existence before God in the flesh. Supposing there is a man who is a thief, and he is put into prison to be punished, and he dies in prison—what is to be done with him? The life that sinned is no longer there to be punished; the man must be buried and be put out of sight. So, speaking of Christ as taking, in grace, the sinner's place, it is said, "In that He died, He died unto sin once." There is an end of the whole thing. And now, the very principle I get, the thought of being dead and alive again, is this perfect law of liberty in which the flesh has no kind of title in any shape or way. You are not alive in the world; you are dead with Christ. How then can you go on as if you were still alive in the world?

The Christian Home

Eph. 5:22; 6:9

The next class of household relationships differs from the others in being one instituted by social rather than natural causes. The servants here named were bondsmen. Whether slavery is right or wrong, humane or cruel, is not the point here. Christianity takes men in the social position in which it finds them, and shows how they may live Christ in that place. It is not occupied in remodeling society, but in teaching the believer to exhibit Christ. He was to be subject to the powers that be; and as these authorized slavery, he was to obey the laws in this as in other matters, seeking freedom lawfully if he could, but if not, to be content with his lot. The service rendered under present social conditions differs in its legal basis, but this does not alter the obligations on either side named by the Apostle. No, if there is any difference, the obligation is even stronger; for service rendered for wages should surely be given as cheerfully and performed as thoroughly as service exacted by bondage.

"Servants," therefore, are exhorted to "be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eyeservice, as menpleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men." vv. 5-7. Here again the obligation is taken out of the range of the old creation and connected with Christ in glory. Like wives and children, the servants are exhorted to render their obedience "as unto Christ." This at once transfers their duties to a higher region than either the legal compulsion of the old system or the legal contract of the present. Even a slave's duties were at once ennobled and sweetened if he could say, I am doing this not for reward or to escape punishment, but to please Christ. It was not to be a question of whether the task imposed was reasonable or unreasonable, light or arduous. Wrong endured, or severe labor performed for Christ's sake, might be cheerfully borne.

How beautifully our Lord Himself furnishes the example of this. He "took upon Him the form of a servant." Though entitled to be free, He submits to tribute lest He should offend them. So the believing servant under the cruelest and most tyrannical treatment, was to show out the life of Christ in him. "For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.... For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps." 1 Pet. 2:19-21. And as the cheerful and diligent obedience of the servant was the means of showing forth Christ, so any failure in the respect or subjection here enjoined would bring reproach on His name. Hence the Apostle in writing to Timothy said, "Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed." 1 Tim. 6:1.

Nowhere is the honor of Christ spoken of as bound up with the conduct of the believer so remarkably as in the case of the servant. The very hardships of his lot, the very injustice and cruelty with which he was liable to be treated, only rendered the power of the life of Christ in him more conspicuous. And before none other is the reward of his conduct so distinctly set: "Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." v. 8. How cheering to the suffering bondsman, to look beyond the drudgery and unrequited labors of his earthly lot, and to know that the faithful toil endured with good will for the Lord's sake here, is not and never will be, forgotten, but will all "be found unto praise and honor and glory at the appearing of Jesus Christ" (1 Pet. 1:7).

And if Christ as the Lord of the inheritance holds out the hope of reward to the servant, so he utters words of warning to the master: "And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with Him." v. 9. "The same things" probably mean what is called in the Colossians, "that which is just and equal." The principle here is the counterpart of that in the last verse. Even a Christian master might forget that social distinctions though recognized and sanctioned on earth, have no existence in Christ's judgment. Master and servant will all answer to Him. To the one whose low position might cause discouragement He holds out, therefore, the prospect of reward for faithful service; to the one whose high position might lead to oppression, He holds out the judgment that will follow an abuse of power. Though the law might give the injured servant no redress, the master was reminded of another tribunal before which he must stand, and in which his conduct to his servant would be judged, not according to man's laws, but according to the estimate of Him that is holy, Him that is true. Thus Christ is made the standard of everything in the Christian's walk. Whether as wife or husband, as child or parent, as bondsman or master, the rule is that having Christ's life, the walk of Christ is to be shown forth in the believer's ways. "He that saith he abideth in Him ought himself also so to walk, even as He walked."

Reverence and Godly Fear

Today is for the Christian the day of service. Therefore, any zeal in this direction is good, for God's Word says, "It is good to be zealously affected always in a good thing" (Gal. 4:18).

One has noticed of late among some of the young people an increased desire to reach out to others with the gospel, and some are asking questions as to using "You" instead of "Thou," "Thee," etc. in addressing or speaking of God. Paul's words to the Corinthians, "I am made all things to all men, that I might by all means save some," has been used as a reason to use language that is more commonly understood.

First of all, let us state emphatically that we are more than thankful for every desire and effort to reach others with the glad tidings, and also with true ministry for the souls of believers. Yet, we feel certain that God very carefully protects the deity of His beloved Son (who is God over all things, blessed forever) and also would warn us that "our God is a consuming fire." The verse preceding this in Heb. 12 exhorts us that "we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear." So we clearly learn that respect and honor is always to be paid to God. As the psalmist says, "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him." Psalm 89:7. And also, "Holy and reverend in His name" (Psalm 111:9).

As to Paul's words to the Corinthians, "I am made all things to all men, that I might by all means save some," we notice that he is speaking about himself, not about his language. Paul was willing to spend and be spent for Christ, but never does he speak of God or Christ without deference or reverence.

Mary Magdalene received the wonderful message from Jesus in resurrection, "Go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God" (John 20:17); but never should we reverse this and speak of our precious, holy Savior as our brother. The very expression is revolting to us.

On the mount of transfiguration Peter wist not what to say, and of course said the wrong thing. "Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, and one for Elias." Mark 9:5. In effect he was putting Jesus on the same level with men. God immediately closed up the scene, and the voice came out of the cloud, saying, "This is My beloved Son: hear Him." What a solemn lesson for us! Surely we should never equate our Lord and Savior with ourselves. Another has said, "God loves intimacy but not familiarity."

Last of all, we would like to encourage every true Christian in His service by saying that full provision and instruction is given for this in the Word of God. "Hold fast the form of sound words" (2 Tim. 1:13). "Study to show thyself approved unto God" (2 Tim. 2:15). See also 2 Tim. 3:14-17.

Going on to Perfection

Heb. 6:1

It is clear that we are enjoined to "go on unto perfection," but it certainly is not to perfection in the flesh. This was the error of the Galatian believers, and brought upon them apostolic censure. They were remonstrated with by the Spirit of God as "foolish," "bewitched," and as those who did "not obey the truth," in that, having "begun in the Spirit," they afterward sought to be made perfect in the flesh (Gal. 3:3). They "did run well," but they seemed to have lost sight of what Christ crucified had done for them, and to have forgotten that they had two natures—that which is born "after the flesh," and that which is "born after the Spirit"—and let slip the blessed fact that they were not now in the flesh (though the flesh was in them), but in the Spirit, a new creation in Christ Jesus, which neither circumcision, law, nor any ordinances of any kind could bring about or alter. "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." Gal. 6:15.

It is certain then that the going on to perfection, here set forth, in no wise favors the false notion, so subversive of Christianity and so severely censured in the Scriptures, of seeking to be made perfect in the flesh. As to moral principle, we should as God's children seek to imitate our Father; therefore our Lord said, "Be ye therefore perfect, even as your Father which is in heaven is perfect." But this is a widely different thought from being made perfect in the flesh. The truth is that the believer will not lose this evil principle in him which is born after the flesh, in which dwells nothing good, until the Lord comes, or he falls asleep through Jesus, and is forever with the Lord.

In order to understand what is here meant by "let us go on unto perfection," we need to remember that the epistle is written to the Hebrews, and that the expression occurs nowhere else in Scripture. Those addressed had been born and educated in a religious order of things which, though it recognized man in the flesh, under law, and of the world, was divinely instituted before Christianity was brought in, though these Jewish things abounded with types and shadows of realities now made known. They had been accustomed to think of the elementary truths of "repentance from dead works, and of faith toward God"; they were familiar with divers washings or "baptisms," "laying on of hands" on the sacrifices, and believed in "resurrection of the dead" and "eternal judgment." But these things were the beginning of the doctrine of Christ, infantile truth, the "milk" of divine revelation compared with "strong meat" which God has given us since the accomplished work of His beloved Son, and the gift of the Holy Spirit.

Many of these Hebrews were still looking at Christianity as connected with a system on earth, and were taken up with the first buddings of divine revelation, with which Jews were familiar, instead of knowing God's Son now glorified as the central object of God's present ways. The consequence was, there was no spiritual progress. Instead of being teachers, as they ought to have been, they needed to be taught again "the first principles of the oracles of God"; so there was no hope of their getting on a truly Christian footing and progressing in the truth until they received in faith the "strong meat" which communicated to souls the perfections of the Person, work, and offices of a Messiah not now on earth, though He will be, but glorified in heaven (chap. 5:11-14).

"Therefore," said the writer to these Hebrews (observe this word therefore as connecting it with what had gone before), "leaving the principles of the doctrine of Christ," or the word of the beginning of Christ, or first principles, "let us go on unto perfection." What seems to have brought the writer to this point in the epistle was, he desired to say "many things" to them about the "high priest after the order of Melchisedec," the Son in heaven; but they were "dull of hearing"; they had not the sense of the contrast between Judaism and Christianity, but were so taken up with Jewish things which dimly pointed to Christ, instead of with Christ Himself where He is, that their state of soul was low indeed. The inspired writer knew they would not advance until they had to do with Messiah now in heaven as a totally distinct thing, and in contrast with the Jewish system which still surrounded them; for the temple was then standing, and shadowy things in measure still going on. For such there was no deliverance but being taken up with the personal glory of the Son, the eternal efficacy of His one offering, His all-prevailing and unchangeable priesthood, and His present intercession for us in the sanctuary above. Here we have perfection, a perfection which not only had its source in divinely "perfect love," but gives "perfect peace" to the believer, because he has a perfect conscience and a perfect way of approach to God.

It was then to Christ in heaven the writer of the epistle directed the hearts of these Hebrews; and, when we are under the Spirit's guidance, we pass through the various chapters with our feet consciously on earth, but our eyes every now and then specially directed to the glorified Son of man in the heavens. Let us observe some of the instances of this.

In chapter 1 we are invited to look at the Son, by whom the worlds were made, who after He had died for our sins, sat down on the throne of glory. "When He had by Himself purged our sins, sat down on the right hand of the Majesty on high." v. 3.

In chapter 2 the proper attitude of a believer on earth is described as gazing on the Lord in glory. "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor." v. 9.

In chapter 3 we are enjoined to consider Him, not only as the One who came down from heaven, but who is also gone up there and entered upon His priestly office for us. "Consider the Apostle and High Priest of our profession, Christ Jesus." v. 1.

In chapter 4 we are bidden to behold Him as man passed through the heavens, yet Son of God, and there our sympathizing High Priest, so that we hold fast our confession, and approach God's throne with boldness as a throne of grace to find grace for seasonable help. What unutterable blessedness we know in present intercourse with the Son of God where He is now! "Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession" (confession). "For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." vv. 14-16.

In chapter 5 we behold Him as the Man, yet God's Son, who was on earth offering up prayers and supplications with strong crying and tears unto Him who was able to save Him out of death, but now Priest by divine appointment after the order of Melchisedec. "So also Christ glorified not Himself to be made a high priest; but He that said unto Him, Thou art My Son, today have I begotten Thee.... Called of God a high priest after the order of Melchisedec." vv. 5-10.

In chapter 6 we see Him as the forerunner who is gone inside the veil for us who are still running the race here. Blessed object for the contemplation of our hearts! "Within the veil; whither the forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchisedec." vv. 19, 20.

In chapter 7 we are still gazing on the Son in heaven in His eternal and unchangeable character, as able to save us right on to the end, and ever living to make intercession for us (vv. 24-28).

In chapter 8 He is presented to us a sitting Priest, and active in the sanctuary in heaven. These were entirely new ideas to a Jew. Their priest, from Aaron downward, could never sit down, but was always standing because of having to offer many sacrifices which could never take away sins. But "We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." vv. 1, 2.

In chapter 9 we learn that He went into heaven itself by His own blood, and now appears before the face of God for us, having obtained eternal redemption, and has made the power of it known to us by the eternal Spirit while going on to our eternal inheritance (vv. 12-24).

In chapter 10 we are instructed that we have liberty to enter into the holiest by the blood of Jesus where He is, and are assured by the witness of the Holy Spirit that our sins and iniquities will be remembered no more, and that the coming of the Lord is nigh. "Yet a little while, and He that shall come will come, and will not tarry." (vv. 14, 19, 37.)

In chapter 12 we are enjoined to look away from every other object to Him who ran the race of faith perfectly, who endured the cross and despised the shame, and is now as man, who resisted sin unto blood, sitting at the right hand of the throne of God. While running on to meet Him at His coming, we are sustained and cheered by thus being occupied with Him where He is. (vv. 1, 2.)

In chapter 13 we are supposed to be so occupied with Him, and all the goodness and mercy of God to us in and through Him, as to be offering "by Him" the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks "to His name," and like Him, not forgetting to minister to those around us.

Nothing more need be quoted to show how clearly it is the mind of God that we should now while on earth know the heaven opened over us to faith by the rent veil, and have personal occupation with our Lord Jesus Christ there as truth which delivers from a weak and infantile state of soul, and is not "milk," but "strong meat," because it ministers to us the perfections of Christ in heaven, the eternal efficacy of His one offering and of His divinely appointed and unchangeable priesthood as sitting on the throne of God.

It is well to lay this to heart, and to often ask ourselves, Am I taken up with the Son of God in glory on account of what He is in Himself, what He is to God, and as the One in whom are all my resources, blessings, joy, strength, and inheritance? The more we ponder this epistle, the more we shall be convinced that our souls have not accepted the blessings which the accomplished work of the Son entitle us to enjoy, unless we are consciously inside the veil where He now is, and offering to God the sacrifice of praise and thanksgiving as purged worshipers.

The Conference at Jerusalem

It is often questioned whether the prohibitions against eating blood, in Gen. 9:4, Lev. 17:10-14; and Acts 15, are binding on Christians. The conference at Jerusalem (Acts 15) settles for us the question of abstaining from blood. It does not take up Lev. 17, but the command to Noah as to this. The question to be settled was, Could the Gentiles become Christians without first becoming Jews? Amos 9 is cited for the sake of the words, "And all the Gentiles, upon whom My name is called." It is not that the prophecy was fulfilled, but that the name of the Lord could be called on them as Gentiles.

Jerusalem herself gives up the title to impose the law on the nations, and the Apostle of the circumcision uses the remarkable expression, "We shall be saved, even as they" (v. 11); that is, through grace—the manner in which a Gentile is dealt with, mercy being God's way, through grace, with the Jew (compare Eph. 2:4-8, etc.). When the "apostles and elders and brethren" write their decision, in verses 23 to 29, they embody in it those "necessary things" which were opportune and right for Christians to observe. First, the unity of the Godhead was to be maintained, in contrast to the "idols" of the heathen. Second, that life belonged to Him—they were to abstain from "blood, and from things strangled." Third, the marriage tie was sacred and to be kept pure. In fact, they go back to what was right and ordered of God in creation, coupling it with those things I name; not as enacting new laws, but giving what was right to be observed in the midst of an evil world.

Thus, what was enacted in Gen. 9:4 is held good in Christianity. I do not think therefore we are exempt, but, bound, as in all things, to do the will of the Lord.

The Shepherd's Voice: Which Will Keep Us, Shrewness?

There are tests of holiness, of truth, of Aspect for the Word of God, which enable a "sheep" to discern the voice of the Good Shepherd. It may not be able to say what another's voice is; but till it recognizes the voice of the Good Shepherd, it fears to follow. A stranger will they not follow, because they know not the voice of strangers.

He who has no such safeguard must judge the thing himself, for himself, by his own acuteness. If the pretender is cleverer than he, he is deceived. How often is this the case! Nay, in many cases he is predisposed by false motives toward error and deceit; for unholy motives and deceit coalesce. At any rate he has no safeguard but his own acuteness, and he may easily fall. Now the godly, serious, simple-hearted man has the safeguard. If it is not what his soul knows as truth, or according to it, he does not receive it. No new truth ever upsets old truth, but builds upon it—they mutually confirm each other. How many shrewd ones receive false Christs! How many simple ones refused the Judases and Theudases, and received Christ! How many clever shrewd men have received the most monstrous imposture ever palmed on infatuated man—that of Mormonism! A simple-hearted believer escapes because he has got what guards him from the motives which lead a man to receive it.... The capacity of shrewdness to escape is not... what places a soul in safety.

God Is Better Than Our Faith

We once said to a dear woman in Jamaica, much tried in her circumstances, "God is better to us than our fears."

She answered with a quick smile, "Yes, God is better to us than our faith."

I confess that I stood rebuked, and felt I was in the presence of one taught in the school of God. I looked on that woman as a triumph of Christianity, as a complete answer to the first question raised in the Bible, a question doubting God's goodness and love, "Yea, hath God said?" The object of Satan was achieved when he instilled doubt into man's heart at the fall. God's triumph over Satan is proclaimed when a weak saint is found triumphing over afflictions, praising Him for trials, rejoicing in tribulation. "Perfect love casteth out fear." To trust Him in the dark and adore Him for His ways, is indeed a vindication of God over evil.

Graduation

This month we wish to address some remarks to you, our young Christian readers, for June often brings important changes into your lives.

Some of you will complete your formal education and receive diplomas. This is a great event for you. At such a time it is well to remember that in our spiritual lives this never occurs, for we never graduate from God's school while we are in the world. The youngest and oldest saints are in that school. Here we are learning God and His grace on the one hand, and what poor things we are on the other. Here our capacities for the knowledge and enjoyment of Him in that scene of bliss are being formed.

You will find that in God's school it is often the same in one respect as in the school you have just left, in that as we go on, the lessons become more advanced. How else would our experience grow? But we have a faithful, wise, and loving Teacher. He leads us on from lesson to lesson with the perfect skill of one who knows the end from the beginning, and He knows just exactly how to bring us into more conformity to Himself; yet withal He does it in that perfect divine love to us as His children. And He is too faithful to us to allow us to pass on without learning our lessons. Students in the world's schools are sometimes passed along without having mastered their lessons, but our Father will take us back time and again over the same lesson if needful.

As you now stand with diploma in hand and look at the distant horizon, what are your thoughts? What is the main object before you? In all probability you will have to have some way of earning a living, and it is well that it is so. Work has been a wonderful blessing to fallen men; without it, he is just the more the plaything of the devil. When man fell, God's sentence was, "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return." Gen. 3:19. But men have been seeking to circumvent this divine decree; they seek to eliminate toil and labor, and to live by wit and scheme. Idleness, however, is not good; it has led to many falls. Many scriptures teach us the importance of honest labor. Just a few of the many are: "If any would not work, neither should he eat"; "Let him labor, working with his hands the thing which is good, that he may have to give to him that needeth"; "We... exhort... that with quietness they work, and eat their own bread."

If you face the problem of choosing an occupation, or perhaps training for some profession, do seek guidance and wisdom from above. The choice you make probably determines much of the character of your future life. May your one desire be to be found in the path of the Lord's will for you, and then to seek His help and grace to glorify Him in it. Do not set your heart on being great in this world, for this is indeed a snare to the children of God. The One whom we follow was not great here—He was rejected. Pride is in all hearts, and it easily leads us to aspire for prominence here. Remember that Satan is the god and prince of this world, and the higher we get in it, the closer we are to him who is its ruler. If you should be thrust into an important position, you will need more grace to walk with God in it.

Beware too of the snare of seeking to be rich. It is the love of money that lies at the root of every evil. People who love money will do many things that their own consciences condemn. We do not say that God may not give an increase of material goods to some, but "If riches increase, set not your heart upon them." Those who are rich are warned not to trust in the uncertainty of riches (and how uncertain they are!) but in the living God, and are exhorted to be rich in good works, and ready to distribute to those who have need.

Some of you will marry at this time. We trust that it will be "only in the Lord." To you who do, we wish the Lord's richest blessings. May He grant you grace and wisdom to go on together for His glory—each for the other, and both for the Lord. May we be permitted to urge on you the necessity of family reading of the Word and prayer. Begin it the very first day of your married life, and do not neglect it at any time, nor relegate it to a mere routine matter that has little bearing on your lives. If you do, your spiritual life will suffer as though a worm were eating away the root of a beautiful plant. Also remember the exhortation, "Not forsaking the assembling of yourselves together, as the manner of some is." Heb. 10:25.

We earnestly urge you to ponder the scriptures that teach the husband and the wife their respective places and responsibilities. We pass on to you a remark we recently heard from a beloved servant of the Lord: "If you want to be unhappy, just be a rebel against God's word to husbands, wives, fathers, children, servants, etc. We are not wiser than God." He has given us everything that pertains to life and godliness, and His blessing is upon those who walk in that path which He has carefully marked for us. (If you have not read the book, "The Institution of Marriage, and Related Subjects," we commend it to you for what we believe is helpful counsel.)

Others of you will be making trips to distant places to see new landscapes and unfamiliar faces. You will have fresh opportunities to see some of the beauties and wonders of God's creation; and just think what it would have been had not sin entered to spoil it! Even in its present state there is much evidence of God's handiwork, where it has not been spoiled through man's touches.

So then, dear young Christian, if God grants you a vacation trip this season, take it from Him with thanksgiving, from Him who gives us richly all things to enjoy. Bring Him into your plans and into all your trip. May your desire be to be found to the glory of Christ at all times, and be ever alert to that which would take you out of the path of obedience and of the fear of God. May eternity declare some fruit to God as the result of your summer's vacation.

We need to remember that while the change and relaxation of a vacation may be beneficial to our bodies and minds, there is never a time to relax our vigilance as Christians—never a time to cease being loyal to Christ. We have a wily foe who never takes a holiday, and we have to be watchful and vigilant against him and his seductions at all times (1 Pet. 5:8; Eph. 6:11).

A vacation should furnish us with a little more time for reading the Word of God or some good ministry, so that we return from it with renewed spiritual vigor as well as bodily blessings. It may also furnish us with some special opportunities to witness for our Lord and Savior, perhaps in our conduct, or by word of mouth, or by the printed gospel message. We strongly recommend that some good gospel tracts find a place in your summer luggage, and that you then seek grace and wisdom for the suitable opportunities to place them.

Types in Chronicles

In the first book of Chronicles we see David in a light different from that in which we see him in the books of Samuel. In the books of Samuel we get his history generally, but in the first book of Chronicles, we see him not in all the events of his life as in Samuel, but in those scenes and actions which constituted him a type of the Lord who is David's Son. And so, in the second book of Chronicles, as to Solomon. We do not get his full history there, as in the first book of Kings. All his sins are passed by. For it is not as his historian that the Spirit of God was employing the pen of the scribe, while tracing Solomon in the Chronicles, but rather setting him forth as the type of the Son of David, the king of Israel, in His full beauty, the boast of His own people, and the Object of the whole earth's desire.

Thoughts on Ecclesiastes

From two opposite points of view is life on earth generally regarded by mankind. The one half view it as a prospect opening out before them; the other half take a retrospective I survey of all they have passed through. Like the cloudless morning of a long summer's day does it appear to one just emerging from childhood, as radiant with hope he starts forth on his journey to realize the dream of his boyhood. Like the gloomy end of a winter's day does it appear to many a one who has reached the verge of that span ordinarily allotted to man on earth, as chastened and bowed down, it may be, with the remembrance of failures, the old man travels on to the tomb. Each has formed an estimate of what life here is, but the one speaks of what he hopes for, and the other tells of that which he has found. A man's idea of a road he has not yet traveled, will often turn out to be wrong; so youth's estimate of life is generally fallacious. Can we trust to one who has traveled the road himself to give us a just idea of what life on earth really is? Each one can tell us of what he has found, and may seek to indoctrinate us with his own idea; but the picture will be differently colored according to the trials or joys each has met with by the way. It will be but the experience of an individual after all.

Man wants something more. Where shall he find it? The wisdom of the ancients cannot supply it; the researches of those who have lived in our day cannot furnish us with it. It needs one gifted with real wisdom to estimate it; it needs one able to search diligently into the things of earth to discover it. One, and only one, of the children of Adam, has been competent for the task, and he has undertaken to perform it. What David, the man after God's own heart, could not have accurately delineated, that Solomon his son could and did; and the book of Ecclesiastes is the utterance of the Preacher, dictated by the Spirit of God, to provide man authoritatively from God, but also experimentally by the wisest of men, with a just estimate of what life here below for a child of Adam really is. Endowed by God with a measure of wisdom surpassing all before him, "For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol" (1 Kings 4:31), and never equaled by any that have come after him, king in Jerusalem, possessed of wealth beyond any monarch the world has ever seen ("silver... was nothing accounted of in the days of Solomon"), all that wealth could purchase, all that power could command, all that wisdom could search out, he could enjoy and understand. "What," then, "can the man do that cometh after the king?" "Who can eat, or who else can hasten [or enjoy] hereunto, more than I? Eccles. 2:12, 25.

This was no idle boast. A man of pleasure, a votary of science, the ruler over kings, meting out justice to his subjects, answering all the hard questions of the Queen of Sheba, fertile in invention, diligent in study, rich in all that constituted the wealth of a nomad, pastoral, or settled, and highly civilized people—what source of pleasure was sealed up to him? what field of knowledge on earth was kept from him? Of all the pleasures that man can revel in, he had drunk deep, while at the same time he investigated the works of God, and learned those laws by which the life and order of the universe are regulated. And, when we speak of Solomon's wisdom, we must remember it was not mere genius as people speak, nor the fruit of matured study and diligent attention; but God gave him wisdom and knowledge besides riches, wealth, and honor, such as none of the kings that had been before him, neither shall any after him have the like (2 Chron. 1:12). Such was the one appointed to depict faithfully what the life on earth of a fallen creature is, and only can be, as One and One alone who has trod this earth as man, has rightly and fully exhibited what man should be. David's son describes the one; David's Lord has set forth the other.

The book of Ecclesiastes then is of great value and might profitably be studied by men of the world in our day. Its writer had no reason to bear a grudge against the world; as men would say, It had used him well, conceding him his place, paying him due honor, and rendering him full homage to his marvelous wisdom. For "King Solomon passed all the kings of the earth in riches and wisdom. And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart. And they brought every man his present, vessels of silver, and vessels of gold, and raiment, harness, and spices, horses, and mules, a rate year by year." 2 Chron. 9:22-24.

Competent then surely to tell us what life is, what has he to say of it? how does he describe it? "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity." Eccles. 1:2. Were these the words of a disappointed man whose hopes had been cruelly crushed and himself roughly treated by the way, none could wonder at such a commencement. But these are the words of the most prosperous, humanly speaking, of men the world has ever witnessed. "Vanity of vanities"—a mere breath, a vapor passing over the earth, short-lived in its existence—such is the recorded experience of the son of David, king in Jerusalem, and that not of some things, but of all. "All is vanity," "saith the Preacher." And here he takes a title not elsewhere met with outside this book—Preacher. He would collect those about him who were desirous to hear, and instruct them, for such is the meaning of the term. So, while other portions of Scripture treat of the future and the path of the righteous on earth, this addresses itself to all whose hearts are in the world, pursuing the occupations of life, and tells them what they really are, as the king's son has discovered by his own experience, and has recorded by the pen of inspiration for the instruction of all who will hearken to him.

"What profit hath a man of all his labor which he taketh under the sun?" He takes up the diligent, well-occupied man, toiling away, the man who finds plenty to do and is happy in doing it, thoroughly engaged in the business of life. But why this cry of the Preacher who "sought to find out acceptable words" (chap. 12:10)? And why does he view things so mournfully? The secret comes out. "One generation passeth away, and another generation cometh: but the earth abideth forever." The earth abides; man does not; hence the question that needs no answer, "What profit," etc.

And here we are furnished with a view of death of which it is well for man to be reminded. Death is the wages of sin, but it is not viewed in this aspect in Ecclesiastes. It is not the reason of its entrance into the world that Solomon dilates on, but its presence here as a worm at the root of the tree of pleasure. (Chap. 2:15; 3:19, 20; 5:15; 6:6; 9:3.) It mars pleasure, it chills enjoyment, for it cuts off man just when he would sit down after years of toil to reap the fruit of his labor. How different was the prospect of Adam ere he fell! How different will be the experience of saints during the Millennium, and of men on the new earth! But now to man, feeling the consequences of the fall, death is the great marplot blasting all his hopes. What takes place after death is another matter; other scriptures set that forth. This book regards death from this side of the grave, and shows how it effects a severance between man and the fruit of all his labor which he thinks he is just about to reap. And the misery of it is just this: man has labored for years and looks naturally to enjoy what he, not others, has amassed, but finds death comes in and takes him away, so he leaves all the fruit of his labor to be enjoyed by another. "There is a man whose labor is in wisdom, and in knowledge, and in equity; yet to a man that hath not labored therein shall he leave it for his portion. This also is vanity and a great evil." Chap. 2:21.

What a trouble then is death—an unwelcome visitor which none can keep out of his house. It comes unbidden, at an unseasonable time in man's eyes, and strips its victim of everything; for "As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labor, which he may carry away in his hand. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath labored for the wind?" Chap. 5:15,16. And whatever his position on earth, all finally go to one place (chap. 6:6)—the rich, the poor, the wise, the fool, the righteous, the wicked are found at last with the untimely birth which has never seen the sun. And death, the great leveler of all ranks, reduces man to a level below himself, even to that of the beasts; "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go into one place; all are of the dust, and all turn to dust again." Chap. 3:19,20. With the thread of man's life thus unrolling before him, at one end of it his exit from the womb, at the other end his exit from the world by death, all that is seen being the transient existence of a mortal born to die, we can understand the reason of that cry, "What profit hath a man," etc.

But if death deprives a man of the enjoyment of the fruits of his toil, his life and all that surrounds him speaks of ceaseless and reiterated labor. The work begun is never perfected. Things in heaven and things on earth proclaim this. "The sun ariseth, and the sun goeth down, and hasteth to his place where he arose, going toward the south, and turning again to the north" (thus some connect verses 5 and 6). Each day the work is done, only to be repeated again the next day. Each year, the course it has traversed is traversed again.

"The wind," too "whirleth about continually, and the wind returneth again according to his circuits." The rivers are ever running to the sea, "yet the sea is not full: unto the place from whence the rivers come, thither they return again," or perhaps better, "unto the place where the rivers go, thither they turn to go." "All things are full of labor; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing."

Thus nature would teach him, if he regarded it aright, that here, as yet, no abiding rest can be enjoyed. Life is a busy scene. What has been will be, and there is nothing new under the sun. And to complete the picture of vanity, "there is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after." The Obliviousness in Solomon's days of what had gone before was not a feature peculiar to his time. It has, it will, characterize man in all ages. What profit then is there in the labor of man? What has been done will be done again, and what has been effected will be forgotten by the generations which may come after.

With this as the preface to his book, the Preacher proceeds to show that he writes not from hearsay, nor culls the wisdom of others, but has tried for himself what life under the sun is for one of the human race. (Chap. 1:12-2:26.)

He set himself absolutely to the task of searching out by wisdom all things that are done under the sun. In this he made good use of that wonderful gift God had bestowed on him. He beheld them all, "And behold," he writes, "all was vanity and vexation of spirit." Man may see the defects, be conscious of the want, but he cannot supply it. What a condition to be in! Such is man's condition on earth as one who has departed from God. He must feel keenly, if he feels at all, how bitter are the results of turning from the living and true God. He sees what is crooked, discerns what is wanting, but cannot put things straight or supply that which is lacking. "All the foundations of the earth are out of course" are the words of Asaph. "All is vanity and vexation of spirit" is the experience of the king's son. And this, we must remember, is not the experience of the sinner reaping the fruit of what he has sown, but one of the old creation (though a sinner himself) feeling the ruin and disorder sin has brought on the Earth

Proof Not Needed

An infidel once said to a servant of Christ who was quoting portion after portion of the Scriptures to him, "Can you prove to me that that is the Word of God?" The man of God replied, "If I ran a sword through your body, would you need any proof of its being a sword?" and went on quoting the Scriptures. Years after, the two met again, and he who had been an infidel had to own that the sword had done its work, and that he needed no further proof that it was the Word of God.

"For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in His sight: but all things are naked and opened unto the eyes of Him with whom we have to do!" Heb. 4:12, 13.

A Personal Interest

We may receive a benefit from a person, and be assured of a hearty welcome to it, and yet feel ourselves ill at ease in his presence. Gratitude is awakened in the heart very deeply, and yet reserve and uneasiness are felt. It calls for something beyond our assurance of his good will, and of our full welcome to his service, to make us at ease in the presence of a benefactor. And this something, I believe, is the discovery that we have an interest in himself as well as in his ability to serve us.

This delineates, as I judge, the experience of the poor woman with the issue of blood (Mark 5). She knew the Lord's ability to relieve her sorrow, and her hearty welcome to avail herself of it. She therefore comes and takes the virtue out of Him without reserve. But she comes behind Him. This expresses her state of mind. She knows her welcome to His service, but nothing more. But the Lord trains her heart for more. He lets her know that she is interested in Himself, as well as in His power to oblige her. He calls her "daughter." He owns kindred, or relationship, with her. This was the communication which alone was able to remove her fears and trembling. Her rich and mighty patron is her kinsman. This is what her heart needed to know. Without this in the spirit of her mind she would have been still "behind Him"; but this gives her ease. "Go in peace," may then be said, as well as, "Be whole of thy plague." She need not be reserved. Christ does not deal with her as a patron or benefactor (Luke 22:25). She has an interest in Himself, as well as in His power to bless her.

The Whole Armor of God: Part 1

The few verses in the close of the epistle to the Ephesians (chap. 6:14-18) will give us the basis of the thoughts I desire to present to my readers. They are found at the end of the epistle which sets us already in the "heavenlies in Christ" (J.N.D. Trans.).

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

We enter this wonderful sphere of blessing by redemption through blood, as Israel was delivered by the passover and Red Sea. Then Christ has been raised up as man and seated on high (vv. 19, 20); the people have been quickened, raised up together, and seated in Him in the heavenlies (chap. 2:1-6).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

My Substitute

When it comes to the question of what Christ suffered as my substitute, I must leave it to God. Never could I, in the measure of my little mind, conceive in the smallest degree what He suffered when that cry broke from Him, "My God, My God, why hast Thou forsaken Me?" No; there I must bow my head and adore.

"God so loved the world, that He gave His only begotten Son." God's gift of His Son is the setting forth of His glory throughout eternity. When He is seen on the throne, we shall never lose the thought that, because God used the personal glory of His Son to give weight to the sacrifice, we enter into glory. It is most important ever to remember that we are saved sinners. I could not be in heaven if I forgot when there that I am a saved sinner, forgot the power of the precious blood to wash away every spot of sin. It would not be the heaven of Scripture if I could not there speak about the love and mercy that had cleansed me.

God's Object in Our Trials

Ah! has Christ ever touched the quick of your soul in solitude? Do you know the exquisite tenderness of His touch? He does not tear and lacerate. The necessities and trials of saints down here are allowed by God in order to show them what Christ is for them. If I have taken Him as Lord, I do not expect an easy way. God never meant us to have it as disciples. He takes us into a rough path to show what Christ is, and that in it His grace may be able to vent itself. There is a yearning in His heart up there to let this grace be displayed in a poor needy people down here—a longing that His strength should be made perfect in their weakness. Do you know for yourself the grace of that living Christ? Do you know what Christ has to do with you, and you with Him? Do you know yourself as one of a flock that belongs to Him, that He is tending and guarding through the wilderness, and carrying on to glory to be forever with Himself?

Family Living

It is essential to family peace, harmony and comfort that all members should "consider one another." We are responsible to seek the good and happiness of those around us, and not our own. If all would but remember this, what different households we would have, and what a different tale would families have to tell! Every Christian household should be a reflection of the divine character. The atmosphere should be like the atmosphere of heaven. How is this to be? Simply by each one seeking to walk in the footsteps of the Lord Jesus and manifesting His spirit. He did always those things that pleased His Father.

The Bright Morning Star

What polar star have you to guide you down here? Nothing but the coming of the Lord. The bride has nothing as a future but the coming of Christ. Christians have too much forgotten their proper place, watching through the night for their absent Lord. He cheers them by saying, "The night is far spent, the day is at hand." Why is it night? Because He is away.

Has the secret been revealed to you that He is the bright and Morning Star, and you are practically waiting for Him? As before the sun rises, before the light of day, He will come and take us up to Himself. There I get my rest in everything because I know He is coming.

Jesus

"Thou shalt call His name Jesus." Matt. 1:21.

Thou name of deep, unfathomed love,

Yea, love and grace unknown!

The wonder of all worlds above,

The glory of God's throne.

Oh, 'tis a name I love to own,

I love to call Him mine;

No other name could e'er atone

Or save my soul, but Thine.

All other names may countless form

A vast variety,

But Thine through ages yet unborn,

One sweet monotony!

Our souls may well this portion claim,

Since but for us—our sin -

Thy name, the blessed saving name,

Of JESUS, ne'er had been.

Thy ancient titles, Son and Word,

Forever stood the same;

But through Thy love for us, blest Lord,

Was known Thy human name.

The cross! the cross! it gave

Thee right To bring us to Thy throne;

And there as precious in Thy sight,

Thy purchased ones wilt own.

There with the joys for which Thou'st died,

Thou canst not want for more;

While all the universe beside

Will wonder and adore.

The name of Jesus brings us into His nature and His work. It is the office of the Spirit through these to reveal Him as a Person. He tells of the love and glory of a personal Christ. Christianity is no abstract theory. It does not consist in mere doctrines or truths, however great. No; the very heartstrings of Christianity are closely entwined around a Person, a glorified Man who is now in heaven, who is not only our salvation, but is the great center and end of all God's purposes and ways. Such is Christianity; it concerns Christ. The beginning and the end—the very soul and center of it—is not so much the truth, or the cross even, but Christ Himself.

And as to ourselves, beloved, who are Christians, such in fact are our affections that we cannot rest merely in a system of truths, or in a book, or even in the Bible, unless it reveals Him.

If we have not Christ, we have nothing. We must know Him and live in the sense of His deep love and grace as a Person. Without such a sense of Him, we grow cold and worldly. We lose all our freshness of soul and power in service. But knowing Him and realizing Him, we have all. Paul, standing on this, exclaimed, "I know whom I have believed." He had no imaginary glory; his was no illusion, no fancy of the brain. His eye was on the Lord Himself, whom he had seen. To his spiritual vision one glorious object alone was ever present. "I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." 2 Tim. 1:12.

The Latter Times and the Last Days

What is the difference between the "latter times" of 1 Tim. 4 and the "last days" of 2 Tim. 3?

Answer: There are at least three differences between the "latter times" and the "last days."

Different periods of time are contemplated.

The number of people involved is not the same in both. 3) The features that mark the periods are vastly different. We shall consider the differences in this order.

The "latter times" means merely some point of time later than the time of writing the epistle. The full development of these times came about the fourth century, although an evil was showing itself in the Apostle's day, which led to the "latter times" error. We shall notice this more fully in considering the features that mark the "latter times."

The "last days" are what the words imply—the last days of the Christian profession. It does not necessarily mean only a few days, but whatever period of time at the end of this era which shall be marked by its distinctive characters.

In the "latter times" some would depart from the faith. It would not be a general departure, but be limited in scope. There would be false teachers who would propagate lies, which indeed would have their origin in "doctrines of demons," and some would be led astray.

The "last days" are not marked by partial declension but by a general spiritual and moral breakdown—the whole period would bear the impress of giving up the vital elements of Christianity. Indeed, the word "men" at the beginning of the description of the "last days" is indicative of carnality. The Corinthians had been charged with being carnal and walking as men (1 Cor. 3:3). The general state of the whole profession shall have sunk to that of mere nature—"men"—where the conduct of the natural man might be expected.

We shall now consider the distinctive features of the two periods of time.

3) In the "latter times" false teachers with seared consciences would come teaching doctrines of demons. These teachers despised the Creator and rejected His provisions under the pretext of thereby obtaining a greater degree of sanctity. This form of evil was even then in the Apostle's day beginning to show itself. It had its roots in the Gnostic system of error which was imported from oriental mysticism. Gnosticism was known in the East before Christianity began; it was an airy philosophy derived from various Eastern cults. It was named from the Greek word for knowledge and made great pretensions to wisdom and knowledge.

Shortly after the establishment of Christianity the adherents of this metaphysical error began to infiltrate the ranks of Christians. As might be expected, they denied the deity and humanity of the Lord Jesus. The Apostle John warned the saints of those who confess not "Jesus Christ come in flesh" (1 John 4:3; J.N.D. Trans.).

The proponents of this mystic adulteration of the gospel taught that the Christians needed to add something to their faith in Christ—that they needed to follow certain human rules for purification of the flesh. It was against this false doctrine that the Apostle Paul wrote to the Colossians when he said, "Ye are complete in Him." What did they need to add to their fitness in Christ? they were already complete in Him.

When the Apostle asked the Colossians, "Why... are ye subject to ordinances"? (chap. 2:20), he was referring to the Gnostic rules for human improvement; such as, "Touch not; taste not; handle not." These things indeed made "a show of wisdom in will-worship, and humility, and neglecting of the body;... to the satisfying of the flesh." Man naturally likes a system that makes something of him and his flesh, even though it causes him to neglect his body and treat it harshly. It was "science falsely so called" (1 Tim. 6:20).

With this background it became easy to introduce a teaching that the body was evil, marriage defiling, and animals eaten as food to be abhorred. So in the "latter times" wicked teachers forbade the saints to marry on the false premise that they would thereby attain greater sanctity. This evil system (known as Manicheism after a Persian magician) treated the body as evil and vile, but the Word of God does not speak of the body as such. The only time that the word "vile" is used of the body is a mistranslation (Phil. 3:21); our bodies are bodies of humiliation at present, for they are not yet glorified. "The body is... for the Lord."

To forbid or despise marriage was to despise God who made the body and instituted the relationship. Fornication or any immoral use of the body is wrong, but marriage is to be held in every way in honor (see Heb. 13:4; J.N.D. Trans.). God will judge those who indulge in unlawful lusts, for He is the 'avenger of all these things.... For God has not called us to uncleanness but in sanctification" (see 1 Thess. 4:3-8; J.N.D. Trans.), but legitimate marriage is of God who said, "It is not good that the man should be alone," and who "from the beginning... made them male and female."

The command to "abstain from meats" was also a thrust at God Himself, for He it was who gave man flesh to eat (Gen. 9:3). God is wiser than men and what He gave and sanctified by His Word does not defile. We might mention, however, that to the children of Israel, who were in a special relationship with Him, there were special instructions given describing "clean and unclean," and which may be eaten and which may not. These regulations have a special spiritual significance for us (for this we refer the reader to Notes on Leviticus by C.H.M.), but the Gentiles never were placed under such restrictions, and in Acts 15 an attempt to introduce Jewish rules for the Christians at Antioch was promptly stopped by the Spirit of God.

Doubtless the celibacy of the priesthood in the Roman Catholic Church, and the prohibition of meat eating in the Seventh Day Adventist cult stem from the same root. They are both from the error of the "latter times" against which Paul by the Spirit of God wrote.

We would add a word of caution, however. A servant of the Lord may forego marriage because he deems that he cannot fulfill the work the Lord has given him to do and at the same time rightly carry out his responsibilities of marriage. This was the case with Paul, but he did not do it to attain special holiness, nor did he speak disparagingly of marriage; rather, he upheld its divine sanction and admonished that its obligations be not neglected or despised. In seeking elders or overseers in the Church, married men who had not neglected their responsibilities were the only ones who qualified.

In the same way, a saint may go without food for a time because of earnestness of prayer before God in some exercise of soul, but this is a special fasting and not for the purpose of attaining holiness. Or one may because of ill health have to forego the use of meat, but that is not despising meat "which God hath created to be received with thanksgiving of them which believe and know the truth." It is well to note the word here regarding thanksgiving. While partaking of the Creator's bountiful provision we are not to forget Him; all is to be received with thankfulness to Him. It has all been sanctified by His Word and will not defile us; we are brought into a position of knowing His will and freely speaking to Him.

The "last days" are described as being difficult or trying times, not because "some shall depart from the faith," but because the whole tone and state of the Christian profession would have fallen. That which named the name of Christ would be largely an empty profession, while the deeds of the heathen world as described in Rom. 1 would be reproduced in Christendom. The empty form of Christianity would be retained to cloak all the unlovely works of the flesh. Each particular vice or evil may have been found at any time to some degree, but all of them together are to be so prevalent as to give a distinct character to the time.

Let us review the list and ask ourselves if we are not actually living in the "last days." "Men shall be lovers of self, lovers of money, boastful, arrogant, evil speakers, disobedient to parents, ungrateful, profane, without natural affection, implacable, slanderers, of unsubdued passions, savage, having no love for what is good, traitors, headlong, of vain pretensions, lovers of pleasure rather than lovers of God; having a form of piety but denying the power of it." 2 Tim. 3:2-5; J.N.D. Trans. Are not these things true now? Is not our day marked by men being lovers of self, money, and pleasure? And remember, this is not the heathen world; it is not China or Russia, where the outward form is thrown off, but the Western nations where we live.

We are living in times of great stress. We rub shoulders with those who claim to be Christians, but who are living to themselves. When we seek to walk as Christians should, as the grace of God has taught us—"soberly, righteously, and godly"—we are laughed at and despised. More and more situations develop which make it hard to stand aloof from the ungodly in school, in the office, in the shop, or elsewhere. Pressures of all kinds increase to have the saints of God join associations for the advancement of various causes: labor, industry, education, etc. Problems multiply with our children forced to attend institutions of public education, and there pressures are applied to have them join this and join that, to attend this and attend that. Parents are urged to open their homes to the literature of the day, much of which is diametrically opposed to the heavenly calling of the Christian. How is the Christian to stand out against all the current of a world headed for destruction in the mask of Christianity? By unswerving obedience to the Word of God, and by asking for wisdom from Him who gives liberally and upbraideth not.

We would say to our inquirer and to all our readers, WE ARE LIVING IN THE LAST DAYS. These are times of stress for those who would walk with God. Many dear Christians have succumbed to the baneful influence; many more are weakening under constant and increasing pressure; but the word of God for us, in the same chapter that tells of the trials, is "Continue thou." No matter what happens or who falls in line with the trend, there is never an excuse for us to give up. "Continue" means to go on, and on, and "thou" is so limited that we cannot pass it off. For all this we need "grace to help in time of need," and we know where it may be found—at the "throne of grace" (Heb. 4:16). PM.

A Spring Within

In some old castles are found deep wells meant to supply the garrison in time of siege. An aqueduct bringing water from without would be at the enemy's mercy; but over the well inside, the foe had no power. The peace the world seeks depends on one's surroundings; in time of trouble its sources are cut off, like a spring outside the castle walls. But the peace Christ gives is that of the spring within, most precious in hours of need.

An Exhortation to Young Believers

The earnestness of young believers for the Lord's things has always been an encouragement. Can you not recall how you desired to live for Christ when you were first saved? In the freshness of first love there was that holy consecration to separate from that which was inconsistent with the new life in Christ. It wasn't long before the Holy Spirit was controlling many areas of your life; but then temptation came.

Every believer is tempted, and always will be—some in one way and some in another. Tragedy may mark the end of any temptation, but it need not be so, for the Scripture reads, "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." 1 Cor. 10:13.

This is written to be of help to any who have failed to gain the victory over a particular temptation, and are now bound by a pet sin or habit. You may have sincerely wanted to surrender this area to Christ. You have tried to fight that besetting sin; you seemingly surrendered it, and trusted God for it, but you continue grieving the Lord.

The first step to victory is to understand that our battle as a Christian is in the spiritual realm. We must realize that the primary place of attack by Satan is in the mind. There is the battlefield; there he gains entrance. It is Satan's strategy to gain strongholds, and those temptations that we just cannot resist are his strongholds in our lives. We have trained our minds to respond in a certain way—the wrong way—and it needs to be removed.

"Be renewed in the spirit of your mind." Eph. 4:23. "Bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:5). "Be ye transformed by the renewing of your mind" (Rom. 12:2).

It is most important in renewing the mind to identify the problem of sin with the cross of Christ. Call it sin; confess it to God as sin. Understand that we do not sin because we cannot help it, but because we want to. We have not yet let Christ have His way. Look at your sin from God's perspective; see it as horrid, abominable, wretched, and as the sin for which Christ died.

God uses His Word. Memorize scriptures that deal with your need, and appropriate them. Use them as the mighty weapons of God to destroy the devil's hold upon you. Take that temptation to the cross. Let the cross remind you of what Christ has done for you, and of the fact that now you belong to Him. He is able to make that very temptation a means of growth and strength as you gain victory over it.

God is waiting to prove Himself a God of deliverance, freedom and triumph. "For the weapons of our warfare are not carnal [fleshly], but mighty through God to the pulling down of strongholds." 2 Cor. 10:4.

Thoughts on Ecclesiastes

As originally created by God, man was meant to find unalloyed delight on earth, with a nature capable of enjoyment, a mind capable of instruction and expansion, and a frame capable of exertion; and everything around him would have ministered to his pleasure, or have afforded opportunities for the full development of his faculties. Is that the case now? Let us listen to the words of the Preacher again: "I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge. And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow." Chap. 1:16-18. This is human experience, yet not the experience which of necessity a man must have, but the experience of all men who are still suffering under the consequences of the fall. And however great man may be on earth, whatever be the powers of his mind or the yearnings of his heart, he cannot as a child of Adam get beyond what is here described. Like some fair ruin with here and there traces of exquisite workmanship still remaining by which we can contrast the evident design of the architect with the present condition of the building, so we can discern in man's feelings and powers what he was originally capable of, while compelled to own he is but a wreck of that noblest of God's works of creation.

But whence did he acquire that experience which enabled him to pronounce such a verdict on all the pursuits of men under the sun? He tells us: "I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. I said of laughter, It is mad: and of mirth, What doeth it? I sought in mine heart to give myself unto wine, yet acquainting [or guiding] mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kind of fruits: I made me pools of water, to water therewith the wood that bringeth forth trees: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts [for, as it might be rendered, and perhaps more correctly, 'wife and wives,' that is, many wives]. So I was great, and increased more than all that were before me in Jerusalem; also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labor; and this was my portion of all my labor." Chap. 2:1-10.

Such was the wide range of pleasures, intellectual and carnal, that he explored. Nothing was withheld of any joy; but while entering so keenly into all that he describes, he tells us his wisdom remained with him. Fully competent then was he from personal experience, and from the wisdom which never forsook him, to estimate aright what all this was worth. Would not such a one be satisfied with what this life afforded? If others less favored were disappointed, he at least had his fill of everything he desired. And, having drunk deeply of all that could be indulged in, he has left on record what he found it all to be. "Behold, all was vanity and vexation of spirit, and there was no profit under the sun." He discerned the value of wisdom; it "excelleth folly, as far as light excelleth darkness"; but to the fool, as well as to the wise, death comes, and after death the fool and wise are forgotten; yes, the wise man dies as the fool. Hence he hated life, and he hated all the labor which he had labored under the sun, because he must leave it to the man that shall be after him; and who knows, he mournfully asks, whether he shall be a wise man or a fool? History answers the question and illustrates forcibly the vanity of all things which he felt so keenly. Rehoboam forsook the counsel of the old men that had stood before Solomon his father, and lost by his act of folly the allegiance of the ten tribes. He forsook also the Lord after three years of his reign had elapsed, witnessed the invasion of Shishak king of Egypt, and lost the treasures Solomon had amassed. The shields of gold went to swell the coffers of Egypt, and Rehoboam had to substitute shields of brass in their stead. From speaking of himself, Solomon turns to others and, taking a survey of all things done under the sun, declares all is vanity.

Of wealth he speaks. It has its use. Money is a defense (chap. 7:12); it is God's gift; yet how often do men feel the vanity of it all. Coveted, toiled after as the one great good, the man acquires wealth, fills his coffers, and yet is unsatisfied. If childless, he may desire offspring, but children are God's gift, not to be purchased by money. If he loves silver, he will not be satisfied with it (chap. 5:10). How can things of earth really satisfy an immortal spirit? If he feasts his eyes with his money today, it may vanish away shortly, and he be left with an heir—his own child—born to inherit beggary (vv. 13, 14). Again, if he has been prospered to the last and his riches have not fled away, he must leave them; for as he entered the world, so must he leave it. Death summons him, but not his goods with him. All that he has remains behind him, while he, naked as he entered into the world, passes out of it by the portal of death. Riches cannot satisfy the soul; they cannot buy off death, nor can their owner insure their retention for the morrow. So Solomon admonishes his fellow creatures, "What profit hath he that hath labored for the wind?"

Again the Preacher speaks and discourses about wisdom. He acknowledged its value, for none were more competent than he was to speak of it. It strengthens the wise men more than ten mighty men which are in the city. It is better than strength, he could say, and better than weapons of war. (Chap. 7:11-19; 9:16, 18.) But here also the vanity of all things done under the sun made itself felt; for when he applied his heart to know wisdom, and to see the business that is done on the earth, as he turned to behold the works of God, he found a limit to the prosecution of his researches; and as he surveyed the works of men, he was only made more painfully conscious of the wretchedness and ruin brought in by sin.

Of the works of creation he had learned a great deal, as if elsewhere recorded; but man is but a finite being, unable to fathom the infinite. This Solomon discovered. "I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labor to seek it out, yet he shall not find it; yea further, though a wise man think to know it, yet shall he not be able to find it." Chap. 8:17. There are fields of knowledge beyond man's capacity to explore or even reach. He may, like Solomon, arrive at this point, to learn from all he knows, how little he knows; how knowledge acquired is the mother of many a question which the student is unable to answer; and how incompetent he is to understand even all that he sees around him. Such must ever be his condition here. By the light of revelation we can look onward to a day when we shall, but not down here, know as we are known (1 Cor. 13:12).

Turning to investigate the actions of men, he may learn the evils that are done under the sun—the crying injustice, the lawlessness, the frauds, and many acts of oppression that are constantly practiced among men—to find, while he sees them, his powerlessness to hinder them (chap. 3:16; 8:14). Another arm is alone able to restrain the lawless; another mind than any of Adam's fallen descendants can alone devise the remedy. The day of the Son of man must dawn ere One will be found on earth competent to put things straight. How often is justice now perverted! The righteous suffer, and the guilty go free. Folly is set in great dignity, and the rich sit in a low place. Servants ride on horses, and princes walk as servants on earth. (Chap. 10:6, 7.) And the wise man, courted for his help in time of pressing need, is forgotten when the hour of distress has passed away (chap. 9:1,5). Thus wisdom may disclose to its possessor what is wrong, and make him feel the bitterness of it, sensible all the time of his powerlessness to correct it. To know good and evil was the bait held out by the serpent—to be just like God. The wise man sees clearly the evil, knows what ought to be, but learns he cannot do it. And woman, originally God's provision for man, his suited help, is found to become, when a tool of the enemy, an instrument for his everlasting ruin (chap. 7:26-29).

After this we may be prepared for the picture presented at the close of the book. Man, created originally in the image of God, not subject to death, is depicted as traveling onward to the tomb, learning as he goes along, as we have seen, that all around of things done under the sun are vanity; and at the close of his life, giving in his own death a most convincing proof of the accuracy of the Preacher's statement, "All is vanity." Beautiful is the poetry of the description, but sad are the features of it.

While others may love to describe what man might have been, Solomon tells us what he is; but he speaks not of his greatness, his powers of mind or body; he writes of decay. Created to be the lord of God's creation on earth, manifesting the power of mind over matter, a pigmy by the side of the everlasting hills, yet able to accomplish gigantic works which seem almost to defy the ravages of time; far inferior to many of the animals in brute strength, yet able to subdue them, and to make the forces of nature subservient to his will; what might he not have been had sin not entered into the world? A worn out vessel, his strength decayed, his knees tottering, his hands trembling, his sight failing, his ears dull of hearing; all that once charmed him, able to charm him no longer, a mere wreck of what he was, awaiting the hour of his departure to his long home; such is he as described by Solomon. Who will wonder that the burden with which he began is the burden with which he ends. "Vanity of vanities, saith the Preacher; all is vanity." Chap. 1:2; 12:8.

But amid all that spoke of vanity there was another subject he touched on; for, being wise, he taught the people. He had spoken at length about man and his works; he speaks briefly about God and what He does. And what he says about God (for the name Jehovah does not occur in the book) only brings out in higher relief the ruined condition of man. Man abides not, his thoughts perish, his works crumble to dust, and his name is forgotten. Created originally not for death, he is now born to die, but God abides. "I know that, whatsoever God doeth, it shall be forever: nothing can be put to it, nor anything taken from it: and God doeth it, that men should fear before Him." Chap. 3:14. Here in the midst of what is transient is something permanent. This he had found and desired to impress on others (chap. 5:1-7; 11:9; 12:1). He would tell the creature of the Creator. It is not grace that he is charged to proclaim; it is not salvation he is empowered here to offer; but to God's creatures, responsible as such to Him that made them, he would speak. The Creator will take cognizance of, and make judiciary inquiry into, the actions of His creatures. This none can escape, and of this all need to be reminded. And now that he has exposed the vanity of all things that are done under the sun, he opens out the only word for man to follow: "Let us hear the conclusion of the whole matter: Fear God, and keep His commandments: for this is the whole duty of man." Chap. 12:13. The fuller light that we possess confirms all that Solomon said of man, and tells us likewise more about God; but the principle here enunciated is true for all time—the creature should own the authority of God, and yield implicit obedience to all He is pleased to enjoin. "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Chap. 12:14.

And just where Ecclesiastes ends, Proverbs begins. Ecclesiastes exposes the vanity of all things here; Proverbs tells us of true wisdom. Ecclesiastes lands man as man in decay and death; Proverbs holds out life, and tells us how to walk wisely on earth. In perfect keeping with this are the subjects of their closing chapters. What Ecclesiastes describes has been briefly referred to. What Proverbs speaks of is man and woman in their respective spheres; the man, King Lemuel, ruling; the woman, the virtuous wife, guiding the house wisely and well. We see them in their work, but we read of no end to it. Death is not introduced as cutting short their career of usefulness, or carrying them away, when helpless, by old age. They exemplify what Solomon had taught his son would flow from the possession of that wisdom which is to be desired—life. And we close the book, feeling that we leave them, as it were, the one on the throne and the other in the house. We come to the end of the book of Proverbs, but we leave them still in life and activity.

The Whole Armor of God: Part 2

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

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

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

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

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

Having on the breastplate of righteousness then keeps the heart as bold and free as air, but free to go on with God. There rests no frown on His face, so to speak, and the soul is conscious of the freedom which grace has given, in His presence. The conscience purged by the precious blood of Jesus, maintained in practice good before Him, knows the joy of going on with Him freely and naturally. In such a walk the flesh is better known than in one who learns it by a bad conscience through failure and weakness. It learns the tendencies of the flesh in the light of His presence; it knows it has His strength to count upon; he makes indwelling sin, though not a ground of communion, an occasion of it, and his heart judges the tendencies it finds there, without the failure, learning them by the standard of God Himself as known, rather than the lower standard of the conscience which feels the stain. The first part of the armor then expresses the normal condition of the soul to which the truth has been applied, thus judging all the motives within, and bracing up the whole man. It may act detectively as the Word of God in Heb. 4:12, discerning "the thoughts and intents of the heart," appraising every thought which springs up, as to its source—as of God, or of the flesh. Or discerning whether the intent which the heart cherishes has Christ for its object, or self. It may come too in the shape of a formative and sanctifying truth, as we read in John, "Sanctify them through Thy truth: Thy word is truth." That in Hebrews is more the detective power of the Word, while John refers more to the formation of the soul, separating it by the word of the Father from the world. All that is of the world is not of Him. And then by the revelation of a Man in glory before the Father, who is our life, and who is the pattern for the new man before Him.

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

flowing from a peaceful walk and a conscience void of offense toward God and man.

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

What a tone this peacefulness of spirit gives to the whole man in the trials and troubles of the way. "The ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Pet. 3:4). In man's sight but little esteemed, but not so in the sight of God. We never find that peaceful spirit when the soul is not happy with God. It may be put on outwardly and there be a canker in the heart, but it is one of those precious graces of Christian life, which there is no such thing as imitating.

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

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

Jesus Himself was the Prince of Peace. He passed through a world of unrest, in the calm of heaven. He was ever in the bosom of His Father. No circumstances ever ruffled Him. Sorrow and rejection pressed upon Him; unbelief and hardness of heart met His Spirit to chill, if it were possible, the love of His heart; still He went on. He sighed at man's unbelieving spirit, but lifted up His eyes to heaven. The Samaritans would not have Him in His mission of love, because His

face was as it were to go to Jerusalem; that is, His heart was bent upon a path which ended in the cross and shame. He bowed in submission and passed onward to another village, rebuking James and John who knew not what spirit they were of. His yieldingness is known to all (Luke 9:51-56).

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

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

This condition of soul results as the outflow of Christian character, consequent on the previous

pieces of this armor of God. The inward condition formed and braced by the Word of God—the conscience perfect to face the foe. No thought for self is needed, and the heart is thus free to go on with God and think of others, and, with restfulness of spirit, shedding blessing upon those around. Thus we find that this relative state toward others only ensues when the personal, inward condition is right with God. "Feet shod with the preparation of the gospel of peace," follows the girded loin and breastplate of righteousness.

Keep Close

One frequently observes this in the history of Christians: the evils which in later years prove their greatest snares are those against which there is the greatest watchfulness at first. Most happy is it when the spirit of watchfulness increases with our increasing knowledge of the tendencies and capabilities of our hearts. But this is not always the way; on the contrary, how frequently do we find Christians of some years standing indulging in things which at first their consciences would have shrunk from. This may seem to be but a growing out of a legal spirit; should it not rather be viewed as a growing out of a tender and sensitive conscience? To grow in the knowledge of truth is to grow in the knowledge of God, and to grow in the knowledge of God is to grow in practical holiness. The conscience that can let pass without reproof things from which it would formerly have shrunk is, it is much to be feared, instead of being under the action of the truth of God, under the hardening influence of the deceitfulness of sin.

He Satisfieth the Longing Soul

In Psalm 107:9 we read these lovely words: "He satisfieth the longing soul, and filleth the hungry soul with goodness." Are we who are Christians, longing souls, hungry souls? Can we say as in Psalm 42, "As the hart panteth after the water brooks, so panteth my soul after Thee, 0 God. My soul thirsteth for God, for the living God"?

Are we longing to know more of the Lord Jesus, longing to "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ"? Are we desiring as newborn babes, the sincere milk of the Word that we may grow thereby? If so, we shall be filled. He fills and satisfies the longing soul.

When the Lord Jesus was down here and fed the multitude in the wilderness, He did not merely appease the pangs of hunger, for we read, "They did eat, and were all filled"—satisfied.

God delights in giving. He is the giving God. He has no need to act sparingly, either in temporal or spiritual things. He gives richly, He gives freely. He has given His own Son for us, and with Him will freely give us all we need to enjoy Him, to feed upon Him, to delight in Him. God the Father wants us to find our delight in the One in whom He finds all His delight—His own beloved Son. "He filleth the hungry soul with goodness."

Consider Him

"Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds." Heb. 12:3.

He was led into the wilderness to be tempted of the devil. He was led to the brow of the hill by men filled with wrath, that they might cast Him down headlong. He was led away by Annas; led away to Caiaphas; led into the counsel of the elders and the chief priests and scribes; led to Pontius Pilate, and into the hall of judgment. And then He, our Lord Jesus Christ, was led as a sheep to the slaughter; led away to be crucified! Never once was He gently led. F.R.H.

When the storm is raging high,

When the tempest rends the sky,

When my eyes with tears are dim,