The Mackintosh Treasury

Miscellaneous Writings

Volume III:

Lessons from the Old Testament:

Part 2 of 3

By C. H. Mackintosh

Published by:

www.book-ministry.com

Table of Contents

The Call of God — Abraham and Lot

Genesis 12

Genesis 13

Genesis 14

Genesis 15

Genesis 16 - 17

Genesis 18 - 19

Genesis 20 — Genesis 21

Genesis 22

The History of the Tribe of Levi

The Tribe of Levi Arranged According to their Families

Jehovah's Demand and Satan's Objections

Part 1

Part 2

Part 3

Part 4

Gilgal

Part 1

Part 2

Part 3

Part 4

Part 5

Gideon and His Companions

Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

Part 7

Discipleship in an Evil Day

Preface

Discipleship in an Evil Day

1. The King’s Dream

2. The King’s Image

3. The King’s Furnace

Now and Then – or – Time and Eternity

Simon Peter — His Life and its Lessons

Part 1

Part 2

Part 3

Part 4

Part 5

Part 6

Part 7

Part 8

Part 9

the procuring cause.

the producing means.

the state of the conscience.

the state of the heart.

restored to his work.

Conclusion

Grace and Government

Restoration

Genesis 35

John 21: 1-19

The Throne and the Altar

"Peace"

Sin in the Flesh and Sin on the Conscience

God's Way, and How to Find It

God's Fullness for an Empty Vessel

Christ in the Vessel

The Call of God — Abraham and Lot

C. H. Mackintosh

Genesis 12

In a day of such widely extended profession as the present, it is specially important that Christians should be deeply impressed with the necessity of realizing personally the call of God, without which there can be no permanence or steadiness in the Christian course.

It is a comparatively easy thing to make a profession at a time when profession prevails; but it is never easy to walk by faith — it is never easy to give up present things, in the hope of "good things to come." Nothing but that mighty principle which the Apostle denominates "the substance of things hoped for, the evidence of things not seen" (Heb. 11: 1), can ever enable a man to persevere in a course which in a world where all is wrong — all out of order, must be thorny and difficult. We must feel "persuaded" of something yet to come — something worth waiting for — something that will reward all the toil of a pilgrim's protracted course, ere we rise up out of the circumstances of nature and the world, to "run with patience the race that is set before us" (Heb. 12: 1).

All this is fully exemplified in Abraham, and the exemplification receives additional force from the contrast exhibited in the character of Lot and others who are introduced in the course of the narrative.

In Acts 7, we have the following words which bear directly upon the subject before us. "The God of glory appeared unto our father Abraham, when he lived in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy country and from thy kindred, and come into the land that I shall show thee" (vers. 12). Here then we are presented with the first dawning of that light which attracted Abraham out of the darkness of "Ur, of the Chaldees," and which shining in upon his wearisome path, from time to time, gave fresh vigour to his soul, as he journeyed in quest of "that city which hath foundations, whose builder and maker is God." "The God of glory" caused Abraham to see, in the light of His character, the true condition of things in Ur, and further, to believe, as someone has observed, a report concerning future glory and inheritance, and he therefore hesitates not, but instantly girds himself up for the journey.

However, upon a close comparison of the opening of Acts 7 with Genesis 12: 1, we get an important principle. From the time that God appeared unto Abraham, until he finally gets up into the land of Canaan, an event occurs involving much deep instruction to us. I allude to the death of Abraham's father, as we read in Acts 7, "From thence, when his father was dead, He removed him into this land wherein ye now dwell" (ver. 4). This will enable us to understand the force of the expression in Gen. 12, "The Lord had said unto Abram" etc. (ver. 1). From both these passages, it would plainly appear the movement made by Terah and his family, recorded in Gen. 10: 31, was the result of a revelation made by "the God of glory" to Abram, but it would not appear that Terah had received any such revelation from God. He is presented to us rather as a hindrance to Abram than anything else, for until he died, Abram did not come into the land of Canaan — his divinely appointed destination.

Now, this circumstance, trivial as it may seem to a cursory reader, confirms in the strongest manner the statement already advanced, namely, that unless the call of God — the revelation from "the God of glory" be personally realized, there can be no permanence or steadiness in the Christian course. Had Terah realized that call, he would neither have been a clog to Abram in his path of faith, nor yet would he have dropped off, like a mere child of nature, ere reaching the future land of promise. We get the same principle illustrated in Laban afterward in Gen. 24. Laban, as someone has well observed, was fully alive to the value of the gold and silver jewels which the servant of Abraham had brought with him, but he had not heart to value the report concerning future things, which dropped from his lips. In other words, he did not receive a revelation from "the God of glory," and as a consequence, he remained, as the same writer has observed, "a thorough man of the world."

In the conversion of Saul of Tarsus, we are taught the same truth. There were other persons with him when he was struck to the ground by the luster of the glory of the Lord Jesus; these persons "saw indeed the light" — they witnessed many of the external circumstances which had arrested the furious zealot; but as he himself states, "they heard not the voice of Him that spake to me" (Acts 22: 9). Here is the grand point. The voice must speak "to me" — "the God of glory" must appear "to me," ere I can take the place of a pilgrim and stranger in the world, and perseveringly, "run the race that is set before me." It is not national faith, nor family faith, but personal faith that will constitute us real witnesses for God in the world.

But when Abram was released from the clog which he had experienced in the person of his father, he was enabled to enter with vigour and decision upon the path of faith — a path which "flesh and blood" can never tread — a thorny path beset with difficulties from first to last, in which God alone can sustain the soul. "And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. And the Lord appeared unto Abram and said, "Unto thy seed will I give this land: and there builded he an altar unto the Lord who appeared unto him" (Gen. 12: 6-7). Here Abram at once takes his stand as a worshiper, in the face of "the Canaanite." The altar marks him as one who, having been delivered from the idols of Ur of the Chaldees, had been taught to bow before the altar of the one true God, "who made heaven and earth." In the following verse, we get the second grand feature in the character of the man of faith, namely, "the tent," denoting strangership in the world. "By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise"(Heb. 11: 9).

We shall have occasion to notice more fully, as we proceed, these two important points in the life of Abraham, and shall therefore rest satisfied for the present with establishing the fact that the tent and the altar do most clearly present him to us as a stranger and a worshiper, and that as such, he was a man entirely separated from the course of this evil world.

Scarcely had Abram entered upon his course, when he had to encounter one of those difficulties which have a special tendency to test the genuineness of faith both as to its quality and its object. "And there was a famine in the land." The difficulty meets him in the very place into which the Lord had called him. Now, it is no easy matter when we perceive trial and sorrow, privation and difficulty awaiting us, while walking in "the strait and narrow way," still to persevere — still to pursue the onward path, and especially if we observe within our reach, as Abram did, an entire exemption from the particular trial under which we may be smarting. The men of this world "are not in trouble as other men, neither are they plagued as other men." This feeling is still further increased by the entire absence of everything, as far as sight is concerned which could act as a confirmation of our hope. Abram had not so much as to set his foot upon — famine was raging around him on every side, save in Egypt. Could he only find himself there, he would be able to live in ease and abundance.

Here, however, the man of faith must pursue the path of simple obedience. God had said, "Get thee out of thy country unto a land that I will show thee." Abram may, it is true, afterward discover that obedience to this command will involve his abiding in a land where nothing but starvation, apparently, awaits him. But even though it should be so, God had not in any way qualified the command — No, the word was simple and definite: "Into a land that I will show thee." This should have been as true and as binding upon Abram when famine reigned around him, as when peace and abundance prevailed. Famine should not, therefore, have induced him to leave the land, neither should abundance have induced him to remain. The influential words were, "I will show thee."

But Abram leaves this land — he succumbs, for the moment, to the heavy trial, and bends his footsteps down to Egypt, leaving behind him his tent and altar. There he obtained ease and luxury; he escaped, no doubt, the formidable trial under which he had suffered in the land of promise; but he lost, for the time being, his worship and strangership —  things which should ever be dearest to the heart of a pilgrim.

There is nothing in Egypt for Abram to feed upon as a spiritual man; it might, and doubtless did, afford abundance for him as a natural man, but that was all. Egypt would give nothing to Abram unless he sacrificed his character both as a stranger and as a worshiper of God. It is needless to observe that it is exactly so at this very hour. There is plenty in the world upon which our old nature could feed most luxuriously. There are the rich delights "of the flesh and of the mind," and abundant means of gratifying the desires of the heart, but what of all these, if the enjoyment thereof leads, as it must necessarily do, right out of the path of faith — the path of simple obedience.

Here then is the question for the Christian: which shall I have, the gold and silver, the flocks and herds — the present ease and affluence of Egypt, or the tent and altar of "the land of promise"? Which shall I have: the carnal ease and delight of the world, or a peaceful holy walk with God here, and eternal blessedness and glory hereafter? We cannot have both, for, "If any man love the world, the love of the Father is not in him."

But, we may ask, why was it that Abram had to experience famine and trial in the land of promise? Why did he not find a home and plenty there? Simply because "the Canaanite and Perizzite dwelt then in the land" (Gen. 13: 7). The land had not as yet been fitted up to be the residence of God's redeemed ones. Abram's faith might have enabled him to penetrate through the long and dreary period which should intervene ere the promise could be consummated; but that very principle of faith it was that made him "a pilgrim and a stranger." He could wait for God's time, and until then remain without "so much as to set his foot on" (Acts 7: 5). So should it be now. The true man of faith cannot find a home in the earth because “the Canaanite” is there. By and by it will not be so, for, “all that offends” will be gathered out of the kingdom, and the kingdoms of the world shall become the kingdoms of our Lord and of His Christ.(Rev 11: 15) and then righteousness shall prevail “from sea to sea, and from the river to the ends of the earth.”

Genesis 13

This beautiful chapter shows us the man of faith recovering himself, through the faithfulness and loving-kindness of God, who never allows such to wander far, or tarry long away. The gold and silver, the flocks and herds of Egypt, could not long prove a satisfying portion for Abram, while deprived of his tent and his altar, and he therefore once more, in the renewed energy of faith rises, as it were, from the dust of Egypt, and retraces his steps to the land of promise. Happy recovery! Certain evidence of a fixed and honest purpose to serve the Lord. "The ship may be tossed by the waves and the winds, but the magnet still points to the north."

But some expressions in the opening of this chapter confirm most fully a thought already expressed, namely, that Abram gained nothing, "as before God," by his visit to Egypt. Thus, for example, "Abram went on his journeys . . . unto the place where his tent had been at the beginning, unto the place of the altar which he had made there at the first" (vers 3-4). The words "beginning," and "at the first," prove that Abram had made no progress while in Egypt, but that, while there, all his time was, as it were, lost. No doubt he learnt a wholesome lesson, and it is well when by our failures, we learn to distrust our own hearts, and dread the pernicious influence of the world Abram learnt that there could be no tent or altar in Egypt. It is only faith that can enable a man to raise an altar or erect a tent, but in Egypt all is sight and not faith, and hence, the moment Abram set his foot there he ceased to show forth the genuine fruits of faith — yea, the very principle which led him to leave the land of promise — led him, at the same time, to relinquish his character as a stranger and a worshiper.

How forcibly are we here reminded of a proposal made long after this, by a king of Egypt, to Abraham's seed. "And Pharaoh called for Moses and Aaron, and said: Go ye, sacrifice to your God in the land" (Ex. 8: 25). Thus, it would seem ever to have been the design of the enemy to get the people of God, the holy seed, to defile themselves by worshipping or sacrificing to God, in the world; i.e., to make their character, as worshipers of God, accord with that of men of the world — men holding a place in society where Christ is an outcast; thus, of course, declaring that there is no difference between the religion of the world and the religion of God — a truly fearful delusion, calculated to lead many souls out of the way of truth and holiness.

It is most sad to hear, at times, those who surely ought to know better, in order, as they say, to manifest a liberal spirit, speaking of the religion of the world in all its multiplied forms, as if it were all right; or, as if it were a matter of total indifference whether we remained in communion with error or not. Oh, let us not be deceived! God's principle of separation is as strong and as binding today as it was in the days of Abram or Moses. "Come out from among them, and be ye separate, and touch not the unclean thing," must hold good as long as the "unclean thing" exists; nor can any outward form alter the character — the true essential character of "the unclean thing" so as to make it "a clean thing."

Moses, then, was not liberal, in the above acceptation of the word, for he at once refused to countenance the religion of the world. "It is not meet so to do." Memorable words! Would that there were more amongst us who, when invited to countenance the religion of the world, would reply, "It is not meet so to do." Abram could not worship in Egypt, neither could his seed.

But Abram had more difficulties than one to encounter in his course. The path which every man of faith is called to tread lies between two dangerous extremes. One is the temptation to return to the world; the other, to strive with brethren by the way. Abram had just recovered himself from the effects of the former, and we have now to behold him buffeting the latter.

The moment Abram emerged from Egypt, he appeared in a special manner to move under a new responsibility, namely, responsibility to his brother to walk with him in harmony. While in Egypt, this responsibility stood quite in the shade. The institutions — laws — habits — luxury and ease of Egypt, would in an eminent degree tend to do away with every such feeling. All these things would have had the effect of erecting barriers around each individual tending to prevent him from recognizing the fact that he was his "brother's keeper." Nor is it otherwise now. So long as we continue in the world — the religious world, as it is termed — we shall find ourselves completely relieved from the difficult task of being our "brother's keeper." Those who advocate a continuance therein may deny this fact, but it is all in vain, for Scripture and experience alike demonstrate it. Abram and Lot did not strive in Egypt, and a religious establishment presents this attraction at least — and it is by no means a feeble one — it effectually prevents brotherly collision and, of course, where there is no collision there can be no strife — no dispute; where collision takes place, there must be either grace to enable us to walk in unity of mind, or strife and contention. But Egypt saps the very springs of grace by leading us out of a place of simple dependence upon the Lord, (for dependence ever genders grace and forbearance) and because she does so, she, at the same time, teaches us, or attempts at least to teach us, that we do not need grace, by leading us into a sphere in which responsibility to brethren is never realized; thus the need is not felt; weakness is mistaken for strength, folly for wisdom.

When the Christian at first starts on his course, he fondly dreams of nothing but perfection in his fellow Christians; but in this he soon finds himself mistaken, for we have all our infirmities, and as the apostle states, "In many things we offend all." But why, we may ask, was there such a speedy development of infirmity upon their coming up out of Egypt? Because they were now called to walk in the power of a naked principle, without any of the props or barriers of Egypt. They were called to walk by faith, and "faith worketh by love."

Now "the Canaanite," etc., "was then in the land." This should have acted as a hindrance to any strife between "brethren," for the Canaanite cannot understand anything about the infirmities of believers, and he therefore puts all their failure down to some defect in the principle professed.

But in every strife between brethren, there must be fault somewhere. In the contention between Paul and Barnabas there was fault somewhere. Nor can we be at any loss to decide where it lay. Barnabas wished to take his relative with him, but this relative had before proved himself unfit, or at least unwilling, to "endure hardness," therefore it could not have been with a single eye to the Lord's work that Barnabas desired his company. The Lord Himself, too, at once takes Paul's side of the question by providing him with a dear son and fellow-labourer, in the person of Timothy, with whom he had "none like-minded."

So it is exactly in the case before us. We can have no hesitation in asserting that Lot was the man in error here. Lot does not appear to have fully got rid of the spirit of the world, and where there is this spirit predominating in any one he will ever find the path of faith too strait for him to walk in, and so it was, "They could not dwell together."

If, then, it be asked on what grounds one would pronounce Lot to have been in the wrong? The answer is, first, Lot's subsequent conduct; and, secondly, the Lords dealings with Abram, "after that Lot was separated from him."

What then did Lot do? "He lifted up his eyes." This is ever our mode of acting when not under the direct power of faith. Whenever we lift up our eyes without divine direction, we are sure to go wrong. I say, without divine direction, for we find the Lord afterwards directing Abram to lift up his eyes, but then that was totally different from Lot's act, which was simply the suggestion of mere human wisdom and foresight. Human wisdom and foresight, however, can never assist our progress as men of faith — no, quite the reverse; human wisdom will ever suggest things which, if acted upon, will lead us right athwart the path of a man of faith. Therefore Lot, in lifting up his eyes, could not penetrate beyond the "things that are seen and temporal." Such was the utmost bound of his range of vision. The things on which his eyes rested were those with which he had been conversant while in Egypt, as we read, "He beheld all the plain of Jordan that it was well watered everywhere . . . like the land of Egypt" (ver. 10). Here we observe that Lot had never been really detached in heart and affection from Egypt — he had never learnt the vanity and unsatisfactoriness of all her resources in the light of a better order of things — he had never contrasted her with that "city which hath foundations, whose builder and maker is God" — in a word, he "having put his hand to the plough," was now beginning "to look back," and thus to prove himself "unfit for the kingdom of heaven."

There is a striking notice of all this afforded in the opening verse of this chapter, "Abram went up out of Egypt and Lot with him." Here we get the secret of Lot's after instability. He appears to have gone up rather with Abram than with God, and the consequence was that, when he parted with Abram, he had nothing to lean upon. He had been hitherto moving under Abram's protection and guidance instead of being directly before the Lord, and therefore when he lost Abram he went astray.

Now then is the moment for Abram to "lift up his eyes," at the Lord's command, and oh, what a different range of vision was his! While Lot could not penetrate beyond the narrow limits of the present scene, Abram was enabled to survey the length and breadth of God's inheritance. He soars on the strong and rapid pinion of faith, and is, as it were, lost in the unbounded beneficence of God; while Lot, the man walking by sight, is well-nigh lost in the deep gulf of Sodom's corruption.

Let us then, ere we enter upon the next chapter, take a view of the different circumstances of these two men who had started together. "Lot lifted up his eyes," and the prospect on which they rested was, as might be expected, such as suited his natural desires, "well-watered plains," which, however fair in man's view, were nevertheless, in the sight of the Lord, filled with exceeding wickedness (cp. vers. 10 and 14). Abram, on the contrary, had allowed his eye to wander over the length and breadth of the promised inheritance — uninfluenced by all else, he viewed the portion which God was reserving for him and his seed, and took up his position accordingly.

Thus do we find Lot in the unhallowed region of Sodom; and Abram — the pilgrim and stranger, with his tent and altar — "in the plain of Mamre, which is in Hebron."

Genesis 14

Here we have a very minute account of a battle fought by "four kings with five," and we may ask, What connection had this strife between "the potsherds of the earth," with the history of the people of God? With Abram indeed none, in one sense, for he was outside it all. His tent marked him as a stranger to all these things — it marked him as one to whom the battle of "four kings with five" would be a matter of very trivial moment. And then his altar marked him as one whose pursuits were quite of another character, even a heavenly. His tent showed him to be a stranger on earth — his altar showed him to be at home in Heaven. Happy man! Happy pilgrim! who could thus from his high elevation, even the lofty watch-tower of faith, look down, as a passer-by, upon the battle fields of an evil world. It mattered not to Abram whether the laurel of victory were about to wreath the brow of the king of Sodom, or of Chedorlaomer, king of Elam; his portion was not in danger through their strife, because he had it in that place "where thieves do not break through and steal."

But, though it was the happy lot of Abram to have his being and his portion in a place where wars could have no influence, yet such was not the case with his more worldly-minded brother. His position was such as to place him in the midst of the strife, and consequently the issue of this battle could not fail to be of the deepest moment to him. If the child of God will stoop so low as to mix himself up with the world, he must calculate upon being made a participator in its convulsions, and woe be to that man who shall have his portion in the world in that day (now fast approaching) when all things shall be shaken by the mighty hand of God in judgment.

I would here observe that what has ever made the history of nations and the movements of mighty kings and conquerors, matters of interest to the Holy Spirit, has been the connection of such things with the history of the people of God. Beyond this they possessed nothing of moment to Him. He could find no pleasure in dwelling upon the abstract history of man. The busy strife and tumult of nations — the fierce contests of ungodly tyrants grasping after power — the movements of armies, could not attract the notice of the Spirit of peace; nevertheless, when such things became, in the least degree, connected with the history of a "righteous soul," the Holy Ghost can be most minute in detailing the circumstances of a battle, as is observable in the case under consideration.

What then were the results of this contest to Lot? Ruin to him and his family. He was made prisoner and all his goods were taken (ver. 12). He had laid up treasure for himself upon earth, and the thieves had broken through; and thus, while Abram was above it all, in the power — the separating power of communion with God, he found himself a prisoner and a beggar. He had sown to the flesh, and of the flesh he must now "reap corruption."

But this was just the moment for Abram to show himself in the powerful activities of love. He had, as above observed, hitherto surveyed with calm indifference these movements of "kings and their armies," but the very same faith which had made him indifferent about the strifes of men, made him quick to take cognizance of a brother in distress. Faith not only purifies the heart from worldly and carnal desires, but it also "works by love," as is powerfully shown in Abram's case, for "when Abram saw that his brother was taken captive he armed his trained servants," etc. (ver. 14).

Now, it is to be observed that it is in the hour of distress and difficulty that the relationship of brother gets the prominent place. In days of unruffled peace, Lot might be known to Abram as "his brother's son," but now he was in sorrow, and therefore the claims of brotherhood act, and act powerfully and effectually. True he had contended about a piece of land — he had turned aside from his venerable companion, and had taken up his abode at Sodom, but what of that? He was now in trouble, and therefore all is forgotten, but the fact that they were brethren.

We are now called to witness a deeply interesting scene. Abram himself is about to meet a temptation — a temptation at once repulsed indeed by the power of God in him, but nevertheless, a temptation. The king of Sodom was about to come forth to display his treasures before the eye of Abram, and he had by nature a heart to value those treasures.

That man knows not his own heart who could say that the world does not present many — very many attractions to the natural heart. There is a species of misanthropy which looks like elevation above the world, but which, after all, is not it. The cynic philosopher Diogenes, when he told Alexander to get out of his sunshine, was as proud and as worldly a man as Alexander himself. The only true and real way in which to be separated from, and elevated above, the world, is by the knowledge of heavenly things, and Abram was led, through the mercy of God, into that knowledge.

But the victory obtained by Abram, was not owing to any power in himself. He had, as I have observed, a heart to value the things which the enemy had to give him; and, therefore, if he triumphed, it was through the operation of a power outside himself. In all this transaction, the One who had watched over His dear servant during the dark season of his sojourn in Egypt, and who, moreover, had, by that very sojourn, taught him a lesson as to the true character of the world, was now closely observing his ways, and making preparations for his relief; He was cognizant of the movements and designs of the enemy, from first to last, and He therefore prepares to supply a heavenly antidote to nullify his poison.

It is particularly worthy of observation that between the time at which the king of Sodom went forth to meet Abram, and that wherein he made the proposal to him with reference to "the persons and the goods," there is a remarkable character introduced, namely, Melchizedek. This stranger, commissioned by God, was on his way to fortify Abram's heart at the very moment when the enemy was on his way to attack (cp. ver. 17, 18, and 21). Now, why did not "the priest of the Most High God" come to meet Abram before? Because this was the very moment in which Abram most needed the strength which he had to bring. The enemy was about to display his gilded bait before the eye of the man of God, and therefore is Melchizedek at hand to display in his view the divine realities of the kingdom. He was about to feed and strengthen his soul with the "bread," and cheer him with the "wine," of the kingdom, in order that, "in the strength of that meat" he might mount above the influence of all the allurements of the world. From all this we may learn that it is communion with the joys and glories of the kingdom that can alone cause the heart to reject the pollutions of the world.

Reader, upon what are you now feeding? What constitutes your habitual food? Is it "the bread and wine" which the Lord provides, or "the goods" of Sodom? Are your ears open to the pernicious suggestions of the King of Sodom, or to the heavenly communications of the King of Salem? The Lord grant that our hearts may ever choose that in which He delights.

But to proceed, Melchizedek leads Abram's soul into present communion with "THE MOST HIGH GOD, THE POSSESSOR OF HEAVEN AND EARTH," and thus completes the wondrous contrast between "the King of Sodom" and "the Most High God, possessor of heaven and earth" — "the goods of Sodom" and the extensive possessions of Heaven and earth. Blessed contrast, which faith ever draws! It is needless to say that Abram at once rejects the offer of the King of Sodom. The bread and wine, and the benediction of "the priest of the Most High God," had raised Abram to such a height that he could, in one comprehensive glance, take in the vast possessions of Heaven and earth, and further, look down from thence upon the despicable proposal of the King of Sodom and reject it. Melchizedek had just said, "the Most High God, the possessor of heaven and earth," and Abram had laid hold on these words and made use of them in his reply to the adversary. "I have lifted up my hand," said he, "to the Lord, the Most High God, the possessor of heaven and earth, that I will not take from a thread even to a shoe-latchet and that I will not take anything that is thine, lest thou shouldest say, I have made Abram rich" (vers. 22-23).

Abram appears to breathe the very atmosphere of the presence of Him "who hath measured the waters in the hollow of His hand, and meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance, in whose sight the nations are as a drop of a bucket, and are counted as the small dust of the balance. Behold! he taketh up the isles as a very little thing, and Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. All nations before Him are as nothing, and they are counted to Him as less than nothing and vanity" (Isa. 40: 12, 15-18).

And surely, we may say, it was only thus that Abram could triumph; and let no one who moves not, in some measure, in the same sphere, affect to despise the world — nothing can be more truly vain. There must be the experimental acquaintance with the better thing — the fondly cherished hope of "good things to come" — ere we can obtain full victory over present things, and our own worldly desires. "Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance" (Heb. 10: 34). If we are really waiting for the manifestation of the glory, we shall be found standing apart from everything which will be judged in that day: and it is written, "Yet once more, I shake not the earth only but also heaven; and this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain" (Heb. 12: 26-27).

We have, in the last verse of our truly interesting chapter, a happy feature in the character of the true man of faith. Abram would not force others to walk according to his elevated standard. Although he might be able to reject, in the most unreserved manner, the offers of the king of Sodom, yet others might not be able to do so, and therefore he says, with regard to "Aner, Eshcol, and Mamre, let them take their portion. “Our walk should ever be "according as God hath dealt to every man the measure of faith" (Rom. 12: 3). We have seen, in our own day, many persons led, at the outset, to give up a variety of worldly things, and afterwards plunge still deeper into those things; and why? Because they acted through mere excitement or human influence, and were not able to say with Abram, "I have lift up my hand unto the Lord."

Genesis 15

In the opening verse of this chapter, we have a principle fraught with comfort and encouragement to us — a principle eminently calculated to call out into full exercise a spirit of true devotedness to the Lord. We observe here, the Lord's grace in acknowledging and accepting the sacrifice laid upon His altar — the willing offering of the devoted heart of His servant. Our God is never slow in owning such things, nor in rewarding them a hundredfold. Abram had just been manifesting a spirit of self-denial in refusing the attractive offers of the King of Sodom. He had refused to be enriched from such a source, and had taken "the Most High God" for his portion and his reward, therefore the Lord comes forth to confirm the soul of his servant with these words, "Fear not, Abram, I am thy shield, and thy exceeding great reward." "God is not unrighteous to forget the work and labour of love" (Heb. 6: 10). A similar principle is presented to us in Genesis 13, where Abram is seen giving way to Lot, in the matter of choosing the land. Abram's whole anxiety in that matter was about the Lord's honour, as maintained in the harmonious walk of "brethren" before the "Canaanite and the Perizzite." "Let there be no strife," says he, "between me and thee . . . for we be brethren." Nor did Abram desire to suppress the strife, by exacting concessions from Lot. No; he was willing to concede everything himself — to surrender every claim — to sacrifice every advantage, provided the strife were suppressed. "Is not the whole land before thee?" Take what you please — possess yourself of the fairest spot in all the region round about. Here, as someone has observed, is the liberality — the unselfishness of faith. What was land to Abram in comparison with the Lord's glory? Nothing. He could give up anything, or everything, for that. How then does the Lord meet this self-sacrifice on the part of His servant? Just as He does in this chapter 15, by coming in, in the plenitude of His goodness, to make it up to him a hundredfold. "Lift up now thine eyes . . . for all the land which thou seest to thee will I give it, and to thy seed after thee" (Gen. 13: 14-15). How truly gracious it is of the Lord to enable His servant to make a sacrifice for Him, and then reward that sacrifice by a vast increase of blessing. Such are His ways — His ever adorable ways.

We are now called to trace in Abram the development of a feature which, in a special manner, demonstrates the high order of his communion with God. After all God's revelations and promises to him, his soul still breathes after an object without which all besides was defective. True, he had surveyed, with the eye of faith, the promised inheritance. — the magnificent gift of divine benevolence: yet, notwithstanding all this, was there a great desideratum mighty blank. He sighed for a Son. A son alone could render complete, in Abram's estimation, all his previous privileges. "And Abram said, Lord God, what wilt Thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus. And Abram said, Behold to me thou hast given no seed: and lo, one born in my house is mine heir" (vers. 2-3). Now, we have, in tracing the path of this remarkable man, beheld him, at times, displaying some very noble features of character. His generosity — his high elevation of mind — his pilgrim-like habits — all these things denote a man of the very highest order; yet I hesitate not to say, that we find him, in the passage just quoted, exhibiting a temper of soul, more in harmony with the mind of Heaven than anything we have met hitherto. Abram desired to have his house enlivened by the cry of a child. He had been long enough conversant with the spirit of bondage breathed by "the steward of his house," but the titles of lord and master, though all very good in their place, could not satisfy the heart of Abram, for Abram had been taught of God, and God ever instructs His children in those things which He loves, and which He exhibits in His dealings with them. And I would just observe, in connection with this, that we see in the case of the prodigal in Luke 15, the development of a principle very much in connection with what we have been saying. He says, in the very midst of all his misery "I will arise and go unto my Father, and will say unto him, Father." Here we have a fine feature in the character of this poor wanderer. He had such a sense of the grace of him against whom he had sinned, that he could yet say "Father," notwithstanding his long course of rebellion and folly.

But let us observe with what accuracy Abram lays hold of the great principle afterwards brought out by the Spirit in Romans 8. "If children, then heirs." Abram felt that sonship and heirship were inseparably connected, so much so, that without the former the latter could not be. This is the meaning of his question, "Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?" Abram rightly judges that to have "no seed" was to have no inheritance, for the word is, not if stewards or servants, then heirs, but "if children, then heirs" (Rom. 8: 17).

How very important it is that we should ever bear in mind, that all our present privileges and future prospects stand connected with our character as "sons." It may be all well and very valuable, in its right place, to realize our responsibility to act as "faithful and wise stewards," in the absence of our Master; still the most ample privileges — the highest enjoyments — the brightest glories, which belong to us through the grace and mercy of our God, stand intimately connected with our character and place as "sons" (cp. John 1: 12; Rom. 8: 14, 19; 1 John 3: 1-2; Eph. 1: 5; Eph. 5: 1; Heb. 12: 5).

In the vision presented to us in the close of our chapter, and which was granted to Abram as an answer to his question, "Lord God, whereby shall I know that I shall inherit it?" we have a further illustration of the teaching of Romans 8. Abram is taught by the vision, that the inheritance was only to be reached through suffering — that the heirs must pass through the furnace, previous to their entering upon the enjoyment of that which God was reserving for them; and I doubt not that, were we more deeply and experimentally taught in the divine life, we should more fully apprehend the moral fitness of such training. Suffering then, is not connected, in this chapter, with sonship, but with heirship; and so we are taught in Romans 8. "If children, then heirs, heirs of God, and joint heirs with Christ, if so be that we suffer with Him, that we may be also glorified together." Again, we must, "through much tribulation, enter into the kingdom of God" (Acts 14:22). The Lord Jesus Himself, likewise, stands as the great illustration of the principle upon which we are dwelling. He occupied the place and enjoyed the favour of a Son from before all worlds (Prov. 8), yet ere He could lay His hand upon the inheritance He must pass through suffering. He had a baptism to be baptised with, and was straitened (sunecomenos) until it was accomplished. So I also when He remembered that "a corn of wheat must fall into the ground and die," or else abide alone, His soul was "troubled." l Now, we are to "know Him in the fellowship of His sufferings," before we can know Him in l the fellowship of His glory; hence it is that ; the palmed multitude mentioned in Revelation 7 had to pass through "great tribulation" (tes megales thlipseos) ere they reached their peaceful, heavenly home. Passages of Scripture might be multiplied in proof of this point, but I will merely refer to the following, viz. — Phil. 1: 29; 1 Thess. 3: 4; 2 Thess. 1: 5; 1 Tim. 4: 10; 2 Tim. 2: 12; 1 Peter 5: 10.

But, in this remarkable vision, there are two points which, as they appear prominently in the whole of Israel's after history, deserve to be particularly noticed. I allude to "the smoking furnace, and the burning lamp" (ver. 17). It has been well observed, by a recent writer, that Israel's history might be summed up in these two words, "the furnace and the lamp." Egypt was a trying furnace to the seed of Abraham. There the fire burned fiercely, but it was soon followed by "the burning lamp" of God's own deliverance. The cry of the suffering seed had come up into the ears of Jehovah. He had heard their groanings and seen their afflictions, and had come down to display above their heads "the lamp" of salvation. "I am come down to deliver them," said He to Moses. Satan might take delight in kindling the furnace, and in adding to its intensity, but the blessed God, on the other hand, ever delighted in letting the rays of His lamp fall upon the dark path of His suffering heirs. So, when Jehovah had, in the faithfulness of His love, brought them into the land of Canaan, they again and again, kindled a furnace by their sins and iniquities; He, as frequently, raised up deliverers in the persons of the judges which were as so many lamps of deliverance to them. Further, when by their aggravated rebellion, they were plunged into the furnace kindled at Babylon, even there we observe the glimmerings of "the burning lamp," and finally it shone out for their full deliverance, in the decree of Cyrus.

Now, the Lord was constantly reminding the children of Israel of the above truth. He says to them, "But the Lord hath taken you, and brought you forth out of the iron furnace" (Deut. 4: 20; 1 Kings 8: 51). Again, "Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers, in the day that I brought them forth out of the land of Egypt, from the iron furnace" (Jer. 11: 3-4).

Finally, we may ask, are the seed of Abraham now suffering in the furnace, or are they enjoying the lamp of God? — for they must be experiencing either the one or the other — the furnace, assuredly. They are scattered over the face of the earth as a proverb and a byword, a reproach and a hissing among all the nations of the earth. Thus are they in the iron furnace. But, as it has ever been, "the burning lamp" will assuredly follow "the smoking furnace," for "all Israel shall be saved; as it is written there shall come out of Zion the Deliverer and shall turn away ungodliness from Jacob" (Isa. 59: 20; Rom. 11: 26).

Thus we see how that Israel's eventful history has all along stood connected with the smoking furnace and the burning lamp, here seen in vision by Abram. They are either presented to us in the furnace of affliction through their own sin, or enjoying the fruit  -  of God's salvation; and even at this moment when, as has been already observed, they are manifestly in the furnace, we can witness the fulfilllment of God's promise, so often repeated, "And unto his son will I give on tribe, that David My servant may have a lamp [margin] always before Me in Jerusalem the city which I have chosen Me to put My name there" (1 Kings 11: 36; 1 Kings 15: 14; 2 King 8: 19; Psalm 132: 17). If it be asked where does this lamp shine now? Not on earth, for Jerusalem, the place of its earthly display, "trodden down of the Gentiles," but the eye of faith can behold it shining with undimmed luster "in the true tabernacle," where it will continue to shine "until the fullness of the Gentiles be come in"; and then, when the furnace, seen in this chapter by Israel's great progenitor, shall have been heated to the very highest degree of intensity, when the blood of Israel's tribes shall flow like water round the walls of Jerusalem, even then, shall the blessed lamp come forth from the place where it now shines, and cast its cheering rays upon the dark path of the oppressed and sorrowing remnant, bringing to mind those oft-illustrated words, "O ISRAEL, THOU HAST DESTROYED THYSELF; BUT IN ME IS THY HELP."

[I would refer the reader to the following Scriptures in confirmation of what has been above advanced on the subject of "the lamp." — Ex. 27: 20; 2 Sam. 22: 29; Ps. 119: 105; Prov. 6: 23; Prov. 13: 9; Isaiah 62: 1]

Genesis 16 - 17

These two chapters give us an account of Abram's effort to obtain the promised seed by harkening to the voice of his wife, also of God's mode of teaching him the unprofitableness of such an appeal to the mere energy of nature as that which his effort involved.

At the very opening of Abram's course we find his faith put to the test in the matter of the famine, but here we find him tried in quite another way, a way moreover, which involved a far higher exercise of faith and spiritual power. "His own body now dead and the deadness of Sarah's womb;" although, in the main, "he considered them not," must have acted upon his mind to a considerable extent.

Now, as is the case of the famine already alluded to, Egypt was at hand, holding out a refuge from anxiety as to present supply, so here, "an Egyptian maid" — one of those maid-servants, doubtless, which Abram had gotten during his sojourn in that evil place — was presented to him as a relief in the time of anxiety touching the promised seed. "Abram hearkened to the voice of Sarai."

But why introduce the element of bondage into his house? Why did not Abram's mind shrink from the thought of "the bondwoman and her son" as much as it had shrunk from the thought of "the steward of his house"? Might not the question, "Lord, what wilt Thou give me," be asked in connection with one as well as the other? Surely it was as much opposed to the divine economy to grant the inheritance to the seed of "a bond-woman," as to a "servant." In either case it would be an allowance of the claims of nature, which cannot be.

The principles involved in this act of Abram's are fully laid open to us in the inspired commentary given in the Epistle to the Galatians. There we read, "Abram had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh — but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all" (Gal. 4: 22-26).

The churches of Galatia had been led away from the simplicity and liberty of Christ and had returned to "the flesh." They were beginning to substitute religious ceremonies for the energies of the Spirit of Christ. Hence it is that the apostle, in the course of his reasoning with them on their unhappy movement, refers to the matter recorded in our chapters, and the way in which he expounds it to them renders it unnecessary to dwell longer upon it. This step of Abram's only “gendered to bondage;" it introduced an unhealthy and an unhappy element into his house which, as we shall see when we proceed further with our subject, he had to expel ere he could reach the highest point of elevation in his course.

In Genesis 17 we have God's remedy presented to us, and most consolatory it is to observe how the Blessed One at once comes in order to lead back His servant to the simple yet difficult position of faith in Himself — simple, because therein we have but one object with which to be occupied — difficult, because therein we have to contend against the workings of "an evil heart of unbelief," leading us to "depart from the living God."

"And when Abram was ninety years old and nine, the Lord appeared to Abram and said unto him, I AM THE ALMIGHTY GOD, walk before Me, and be thou perfect." Here was at once the effectual cure for all impatient anxiety. "I am Almighty" — I can quicken the dead — I can call those things that be not as though they were — I can, if needs be, raise up of stones, children unto you — no flesh shall glory in My presence. "I am Almighty, walk before Me and be thou perfect."

It is perhaps one of the finest principles with which the mind can be occupied, that our God desires that He may ever be learnt in the variety of His perfections, by the need of His people. We have already met a striking illustration of this important principle, in the matter of Abram's conflict with the king of Sodom, in Genesis 14. There, when Abram was tempted by the offers of the enemy, he found relief in the apprehension of God's character as "the Most High God, the possessor of heaven and earth." The character of the communion into which Melchizedek led the soul of Abram was suited to the circumstances in which he stood. So is it exactly in this 17th chapter. Communion with God as "the Almighty" was the sole remedy for impatient anxiety as to the fulfilllment of any promise.

Now, when once the Lord exhibits Himself in His character of "Almighty," there can be no obstacle whatsoever to the outflow of His grace; for, when almighty power and almighty grace combine in behalf of the sinner, faith may count upon a rich and an abundant harvest.

The promises, therefore, with which this chapter abounds are just such as we might have expected. "I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee, and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God" (Gen. 17: 6-8). Surely these are promises which almighty grace alone could utter, almighty power alone fulfilll.

The above promises stand connected with "the covenant of circumcision — which is specially important as looked at in connection with Abram's effort to obtain the seed otherwise than by the operations of God's own hand. It would be profitable to dwell for a little upon the doctrine of this covenant of circumcision but my design in taking up this history, is not by any means to handle it in a doctrinal way, but rather to draw from it some of those valuable principles of a decidedly practical tendency with which it so richly abounds; and therefore I pass rapidly over chapters 16 - 17, which contain a mine of precious doctrinal truth quite sufficient to occupy a separate treatise.

[I would observe here that the doctrine of the Epistle to Galatians stands intimately connected with Gen. 16 & Gen. 17. I might add, the important doctrine of Israel's future restoration. We also get the doctrine of justification by faith fully illustrated in Gen. 15.]

Ere closing my observations on this section of our narrative, I would add that it is faith alone which can enable one to listen, as Abraham here does, to the promises of Almighty God, and when faith listens, God will surely continue to speak. Abram here gets his name changed to Abraham, and the Lord unfolds to him the future greatness and number of his seed, while Abraham hearkens in the unquestioning silence of faith. But when the "Almighty God" goes on to say with reference to Sarai, "As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her; yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her" (vers. 15-16), he is at once overwhelmed by the pledges of such marvelous power and grace to be exercised towards him. They exceeded anything he had as yet known, and "Abraham fell on his face." This is very instructive. Abraham with his face in the dust, overcome by the plenitude of almighty power and grace! Surely, we may say, while dwelling upon such a Scripture as this, it is only faith that can rightly entertain the "Almighty God," it alone can give Him His due and proper place and honour Him as He should be honoured. When the Almighty displays Himself, self must be excluded, hence we find that Abram is set aside in all this — Sarai is lost sight of — "the bondwoman and her son" are, for the moment put far out of view, and nothing is seen but "the Almighty God" in the sovereignty and fullness of His grace and power, and the faith that could lie prostrate in the dust, in silent adoration of such a display of the divine glories.

How different is this from the preceding chapter! There we find Abram hearkening to the suggestion of Sarai his wife, with regard to the bondwoman — here we find him hearkening to the voice of Jehovah, as Almighty, who is about to quicken the dead womb of Sarah, and to call those things that be not as though they were, that no flesh might glory in His presence. There it is Abram and Sarai without God — here it is God without Abram and Sarai. In a word, there it is flesh — here it is spirit — there it is sight — here it is faith. Wondrous contrast! Exactly similar to that afterwards displayed by the apostle to the churches of Galatia, when he sought to restore them from the sad influence of "the beggarly elements" of the flesh and the world, to the full liberty wherewith Christ had made them free.

Genesis 18 - 19

I class these two chapters together because, like those we have just been considering, they furnish us with a contrast — a contrast most marked and striking between the position occupied by Abraham in Genesis 18, and that occupied by Lot in Genesis 19.

The Lord Jesus when asked by Judas, not Iscariot, "How is it that Thou wilt manifest Thyself unto us and not unto the world?" replied, "If a man love Me, he will keep My words: and My Father will love him, and We will come unto him and make Our abode with him" (John 14: 23). Again, "Behold, I stand at the door and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me" (Rev. 3: 20). Now, Abraham furnishes us with an exceedingly happy exemplification of the Galatians stands intimately connected with Gen. 16 - 17, and n. We also get the doctrine of justification by faith fully illustrated truth stated in the above passages. "The Lord appeared unto him in the plains of Mamre: and He sat in the tent door in the heat of the day" (Gen. 18: 1). Here we find Abraham again in the full exhibition of his stranger character. Mamre and the tent are associated in our minds with the day of his triumph over the king of Sodom. Abraham is still a stranger and a pilgrim "dwelling in tabernacles." The revelation made unto him by the Almighty God had not altered the tone of his character in this respect, but had rather imparted fresh vigour and energy thereto. A simple dependence upon the promise of the Almighty God was the most effectual means of maintaining him in his stranger condition.

Now, it is, in the very highest degree instructive to see the honour here put upon the character and condition of the stranger. Throughout the wide range of the world there was just one spot in which the Lord could accept the rites of hospitality and make Himself at home, and that was "in the tent of a pilgrim and stranger." The Lord would not honour the sumptuous halls and princely palaces of Egypt with His presence. No. All His sympathies and all His affections hung around the stranger of Mamre, who was the only one who, in the midst of an evil world could be induced to take God for his portion.

What a season of enjoyment it must have been to Abraham while those heavenly strangers sat with him and partook of the offerings of his generous heart. Mark how he calls forth into action all the energies of his house to do honour to his guests. He hastens from the tent to the field, and from the field to the tent again, and seems to lose sight of himself in his effort to make others happy.

Nor is it merely by partaking of Abraham's hospitality that the Lord gives expression to the high estimation in which He holds him He renews His promise to him with regard to the son — He opens up His counsels to him with reference to Sodom. "Shall I," says He "hide from Abraham that thing which I do seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which He hath spoken of him" (vers. 17-19).

Here Abraham is seen as "the friend of God." "The servant knoweth not what his lord doeth," but Abraham was made acquainted with what the Lord was about to do to Sodom, while Lot — the one who was so deeply interested in the solemn event — was left in profound ignorance about it.

How then does Abraham make use of his favoured position? Does he use it to strengthen more fully, and place on a firmer basis, the future interests of his house? Surely the natural heart would at once have prompted him to make such a use of his present advantage in the matter of nearness to Jehovah. Does he use it thus? Nay. Abraham had learnt too much of the ways of God to act in a way savouring so much of the selfishness of a heartless world. But, even had he thought of such a thing, he had no need to utter a syllable on the subject, for "the Almighty God" had most amply satisfied his heart with regard to the everlasting interests of his house — He had fixed it upon such a foundation that an anxious thought would have evidenced a complete want of moral order in Abraham's soul. He therefore entertained not a thought about himself or his house, but like a genuine man of faith, he takes advantage of his place in the presence of God to intercede for a brother, whose worldliness had plunged him into the very midst of that place which was about to be given over to everlasting destruction. "And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?" (ver. 23) "The righteous!" to whom can he allude? Can it be to the man who had so deliberately turned aside out of the path of faith to take up his abode at Sodom? Yes; he speaks of Lot — he calls him "righteous" — he speaks of him in the very same terms as the Spirit in the apostle afterward speaks of him when he calls him a "righteous soul." Abraham, therefore was taught of God when he could recognise in the man surrounded by all the pollution of Sodom "a righteous soul."

[Although I consider Lot the principal object in Abraham's mind while interceding before the Lord, I do not forget there is mention made of "fifty," etc.]

I doubt not it will be admitted by every one taught of God that the conduct of Abraham in this chapter, furnishes us with one of the most important results of a holy and separated walk. We observe in it a man pleading with God in a most urgent strain for one who had turned his back upon him, and selected Sodom as the place of his abode. How completely must Abraham's soul have been lifted above "the things that are seen" when he could thus forget "the strife" and the departure, worldliness and evil of Lot, and plead for him still as "a righteous soul." If Abraham appears as "the friend of God" under other circumstances and other scenes, surely he is here seen as the child of God exhibiting most sweetly those principles which he had learnt in communion with his heavenly Father.

We shall now leave Abraham, for a little, enjoying his happy place before the Lord, while we contemplate the last sad scene in the life of one who seems to have valued the things of this life more highly than was consistent with the character of "a stranger and pilgrim" or "a righteous soul." From the time that the separation took place between Abraham and Lot, the former seems to have proceeded "from strength to strength;" while the latter, on the contrary, seems to have proceeded only downwards, from one stage of weakness to another, until we find him, at the close, making shipwreck of everything, and merely "escaping with his life." The loss of all his goods in the battle between the "four kings and five" does not seem to have had any effect upon the mind of Lot in the way of teaching him the evil or being mixed up with the world; yea, he seem to have become more deeply involved it worldliness after that event than he had been before; for, at the first, he merely "pitches this tent towards Sodom" (Gen. 13: 12); but now we find him sitting "in the gate" (Gen. 19: 1), which, as we know, was then the place of honour. When once a man has put his hand to the plough if he begin to look back, we have been told by Him who cannot err, that "he is not fit for the kingdom of God." Nor is it possible to count upon the fearful lengths to which a man may go when once the world, in any one of its varied aspects, has taken possession of his heart, or when once he has begun to turn his back upon the people of God. The terrible declension spoken of in Hebrews 10, which stops not short of "trampling under foot the Son of God," has its beginning in the apparently simple act of "forsaking the assembling of ourselves together." How needful, therefore, it is that we should take heed to our ways, and watch the avenues of our hearts and minds, lest any evil thing should get dominion over us, which, however trivial in itself, might lead to the most appalling results.

Now, it strikes me, that we have in the circumstance presented to us in the opening of Genesis 19 the full evidence of Lot's fallen condition. The Lord Himself does not appear at all. He remains at a distance from the unholy place, and merely sends His angels to execute His commission upon the devoted city of Sodom. The angels, too, exhibit all the symptoms of distance and strangership — they refuse to go into Lot's house when invited, saying, "Nay, but we will abide in the street all night." True, they subsequently enter into his house; but, if they do so, it is not so much to enjoy refreshment as to counteract the sad effects of Lot's wrong circumstances. How different was the scene at Lot's house from that which they had so lately witnessed at the tent of the stranger of Mamre! The tumult of the men of Sodom — to whom, notwithstanding all their ungodly deeds and ungodly speeches, Lot applies the title of "brethren" — the evident embarrassment of Lot at being discovered in such painful circumstances — the shocking proposal which he is constrained to make in order to screen his guests from the violence of the ungodly men of Sodom — the struggle at the door, and Lot's danger — all these things must have shocked the heavenly strangers, and stood in marked contrast with the holy peace and retirement of Abraham's tent, together with his own calm and dignified demeanour throughout the scene. Well might those angels have been astonished to find "a righteous soul" in such a place, when he could have enjoyed, in company with his separated brother, the peaceful and holy joys of his steady and consistent course.

But the time had now arrived for the pouring out of the cup of divine wrath upon Sodom. "The men said unto Lot, Hast thou here any besides? . . . bring them out of this place: for we will destroy this place, because the cry of them is waxen great before the face of the Lord; and the Lord hath sent us to destroy it" (vers. 12-13). The critical moment which the Lord Jesus, in the gospel, notes by the exceedingly solemn word "UNTIL," was now at hand for the careless inhabitants of Sodom, who dreamed not of any interruption to their "eating, and drinking, buying and selling, marrying and giving in marriage." A moment's respite is allowed, during which Lot bears a message to his son-in-law, a testimony as to the rapidly approaching judgment; but, ah! what power could the testimony of one who had voluntarily come in and settled amongst them, have upon those who had lived and moved from their earliest infancy in the midst of the ungodly scene? How could Lot expect that his words would have any weight when his ways had so sadly contradicted them? He might now, with terrified aspect and earnest entreaties, urge them to leave a place which he knew was doomed to everlasting destruction, but they could not forget the calm and deliberate way in which he had at first "pitched his tent toward Sodom," and finally taken his seat "in the gate;" hence, as might be expected, "he seemed as one that mocked unto his sons-in-law" (Gen. 19: 14). And how, so far as he was concerned, could it be otherwise? His sons-in-law might be, and doubtless were, responsible before God for the rejection of the testimony; but Lot could not, by any means, expect them to heed him much, indeed, we find that even he himself was tardy in departing from the place; for "while he lingered" — while his heart still went after some object or another that was dear to him — "the men laid hold upon his hand, and upon the hand of his wife, and upon the hand's of his two daughters; the Lord being merciful to him, and they brought him forth and set him without the city" (Gen. 19: 16). From this statement, it is manifest that, had not the men "laid hold of, and brought forth" Lot, he would, no doubt, have "lingered" on "until the fire of God's judgment had fallen upon him, and prevented even his "escaping with his life." But they "pulled him out of the fire," because "the Lord had mercy upon him."

But this escape of Lot's only served to put fresh honour upon Abraham, for we read that "when God destroyed the cities of the plain, he remembered Abraham and sent Lot out of the midst of the overthrow" (ver. 29). Thus, as Abraham's sword had delivered Lot in the time of the conquest of Sodom, his prayer delivered him in the time of its final overthrow, "for the effectual fervent prayer of a righteous man availeth much." Nor does the contrast between those two men stop here. There is yet another scene in which they stand at a great distance from each other as to the moral condition of their souls. "Abraham gat him up early in the morning, to the place where he stood before the Lord" (ver. 27). Here the man of faith, the holy pilgrim, once more raises his head amid the mighty scene of desolation. All was over with Sodom and its guilty inhabitants, "the smoke of the country went up as the smoke of a furnace." Sad spectacle! The din and bustle of that once stirring city was hushed; silence reigned around — the buying and selling — the eating and drinking — the marrying and giving in marriage — all the intercourse of social life had been awfully broken in upon. The solemn "UNTIL" had come at last — the only one in all that wicked place who, notwithstanding his failure, could be regarded as "the salt," had been removed —  the measure of Sodom's iniquity had been filled up — the day of divine long-suffering closed, and nothing now met the eye of Abraham but misery and desolation throughout all the plain. How melancholy! And yet it was but a type of the far more terrible desolation which shall sweep across this guilty world when the Son of man makes His appearance, "when every eye shall see Him, and all the tribes of the earth shall mourn and wail because of Him."

Thus, "Abraham stood before the Lord" completely exempt from all the sad effects of the recent visitation, as far as he was personally concerned. His stranger condition which, in the days of Chedorlaomer, had enabled him to live outside of Sodom and all its circumstances, still kept him free, and was the means of his escape from Sodom's unutterable woe and misery. Had Abraham, when solicited by the King of Sodom, mixed himself up with the things of Sodom, he would have been involved, in some measure, as was his brother Lot, in its overthrow. He himself would have been saved, but his work would have been burnt up. But Abraham was looking for "a city that hath foundations," and he knew at once that Sodom was not that city, and hence he would have nothing whatever to do with it. He would "hate even the garment spotted by the flesh" — he would "touch not the unclean thing," and now he was permitted to realize the blessed results of his conduct, for, while Lot had to retreat in confusion and sorrow to a cave in the mountains, his wife and all his possessions being lost, Abraham takes his stand, in all that blessed calmness and dignity which ever characterised him, in the presence of Jehovah, and from thence surveys the heart-rending scene.

But what of Lot? How did he end his course? "Oh, tell it not in Gath! publish it not in the streets of Askelon!" Well may we desire to throw a veil over the closing scene of the life of one who does not seem to have ever realized, as he should, the power of the call of God. He had always displayed a secret desire for the things of Egypt or those of Sodom His heart does not seem to have been thoroughly detached from the world, and therefore his course was always unsteady; from the time he separated himself from Abraham, he went from bad to worse — from one stage of evil to another, until at last the scene closes with the shocking transaction in the cave; the sad results of which were seen in the persons of Moab and Ammon, the enemies of the people of God.

Thus ended the course of Lot, whose history ought to be a solemn warning to all Christians who feel a tendency to be carried away by the world. The history has not been left on record without a purpose. "Whatever things were written aforetime, were written for our learning," may we therefore learn from the above narrative, "not to lust after evil things," for, although "the Lord knows how to deliver the godly out of temptation," yet it is our place to keep as much out of the way of temptation as we can, and our prayer should ever be "lead us not into temptation." "The world passeth away, and the lust thereof; but he that doeth the will of God abideth forever" (1 John 2: 17)

Genesis 20 — Genesis 21

Lot has now passed off the scene — his sun has gone down amid thick clouds and a gloomy atmosphere; it now remains for us to pursue, for a few moments longer, the narrative of Abraham's ways, and God's dealings with him.

There was one point involved in Genesis 12 which I left untouched, knowing that it would come before us again in this place.

When Abraham went down into Egypt, he entered into a compact with Sarah his wife to conceal part of the truth, "Say, I pray thee," said he, "thou art my sister" (Gen. 12: 13). One evil ever leads to another. Abraham was moving in the wrong direction when he went down into Egypt for help, and therefore did not exhibit that refinement of conscience which would have told him of the moral unsoundness of this mental reservation. "Speak every man truth with his neighbour," being a divine principle, would always exercise an influence upon one walking in communion with God; but Abraham's desire to get out of present trial was an evidence of failure in communion, and hence "his moral sense," as a recent writer has termed it, was not as keen or as elevated as it should have been. However, although the Lord plagued Pharaoh's house because of his having taken Sarah into it, and further, although Pharaoh rebukes Abraham for his acting in the matter, yet the latter says nothing whatever about the deliberate compact into which he had entered with his wife, to keep back part of the truth; he silently takes the rebuke and goes on his way, but the root of the evil remained still in his heart, ready to show itself at any time if circumstances should arise to draw it out.

Now, it is marvelous to behold Abraham coming up out of Egypt — building an altar and pitching a tent — exhibiting the noble generosity of faith — vanquishing Chedorlaomer and repulsing the temptation of the King of Sodom — urging his request for a son and heir, receiving the most gracious answer — on his face before God in the sense of His almighty grace and power — entertaining the heavenly strangers and interceding for his brother Lot. In a word, I say, it is marvelous to behold Abraham passing through such brilliant scenes, comprising a series of years, and, all the while, this moral point, in which he had erred at the very threshold of his course, remains unsettled in his heart. True, it did not develop itself during the period to which I have just referred, but why did it not? Because Abraham was not in circumstances to call it out, but there it was notwithstanding. The evil was not fully brought out — not confessed, not got rid of — and the proof of this is, that the moment he again finds himself in circumstances which could act upon his weak point, it is at once made manifest that the weak point is there. The temptation through which he passed in the matter of the King of Sodom, was not by any means calculated to touch this peculiar point; nor was anything that occurred to him from the time he came up out of Egypt until he went down into Gerar, calculated to touch it, for had it been touched, it would no doubt have exhibited itself.

We never can know what is in our hearts until circumstances arise to draw it out. Peter did not imagine that he could deny his Lord, but when he got into circumstances which were calculated to act upon his peculiar weakness, he showed that the weakness was there.

It required the protracted period of forty years in the wilderness to teach the children of Israel "what was in their hearts" (Deut. 8: 2) and it is one of the grand results of the course of discipline through which each child of God passes, to lead him into a more profound knowledge of his own weakness and nothingness. "We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead" (2 Cor. 1: 9). The more we are growing in the sense of our infirmities, the more shall we see our need of clinging more closely to Christ — drawing more largely upon His grace, and entering more fully into the cleansing virtue and value of His atoning blood. The Christian, at the opening of his course, never knows his own heart; indeed, he could not bear the full knowledge of it; he would be overwhelmed thereby. "The Lord leads us not by the way of the Philistines lest we should see war," and so be plunged, in despair. But He graciously leads us by a circuitous route, in order that our apprehension of His grace may keep pace with our growing self-knowledge.

In Genesis 20, then, we find Abraham again, after the lapse of many years, falling into the old error, a suppression of truth, for which he has to suffer a rebuke from a mere man of the world. The man of the world, in this scene, seemed, for the moment, to possess a more refined moral sense than the man of God. "Said he not unto me," says he, "'She is my sister'! and she, even she herself said, 'He is my brother': in the integrity of my heart and innocency of my hands have I done this." But mark how God enters the scene for the purpose of vindicating His servant. He says to Abimelech, "Behold, thou art but a dead man." Yes, with all "the integrity of his heart and innocency of his hands" — with all his fine moral sense of right and wrong, he was "but a dead man," when it came to be a question, for one moment, between him and even an erring child of God. God, in His grace, was looking at His dear servant from quite a different point of view from that adopted by Abimelech. All that the latter could see in Abraham was a man guilty of a manifest piece of deception, but God saw more than that, and therefore He says to Abimelech, "Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live." What dignity is here put upon Abraham! God himself vindicates him before the world! Not a syllable of reproof! — not a breath of disapprobation! — no, "he is a prophet and he shall pray for thee and thou shalt live." How truly consolatory it is for the poor, weak, and harassed believer to remember that His Father is ever viewing him through the medium of the Lord Jesus Christ. He sees nothing whatever upon His child but the excellency and perfectness of Jesus. Thus, while a man of the world may have to rebuke a child of God, as in the case before us, God declares that He values that character which the believer has received from Him more than all the amiability, integrity, and innocency that nature can boast of.

[It has been observed that, if we look through a piece of stained glass, it will cast its peculiar hue upon everything at which we look; we may view the greatest variety of colours, yet do we see in all the shade of the medium through which we are looking. So it is with God. The Medium through which He views His people is Christ; hence, He sees not their various shades and imperfections, for all present to His eye the perfectness of the Lord Jesus. As He is, so are we.

“Beholders, many faults may find

But they can guess at Jesus mind,

content, if written in His book.”]

This reminds us of the way in which the Lord vindicates the Baptist before the multitude, although He had sent a message to himself which must have exercised him deeply: "I say unto you, among those that are born of women there is not a greater prophet then John the Baptist" (Luke 7: 28). Thus, whatever unfavourable aspect the child of God may wear in the world's view, God will ever show Himself the vindicator of such. "He suffered no man to do them wrong; yea, he reproved kings for their sakes, saying, Touch not mine anointed and do my prophets no harm" (1 Chr. 16: 21-22).

However, as was observed with regard to John the Baptist, the message sent from the Lord to His servant must have exercised his spirit deeply in secret, so is it in Abraham's case. Abraham must have felt deeply humbled in his soul at the thought of what had occurred, and the consciousness of the fact that God would not enter into judgment with him about it would have augmented that feeling. When Abraham fell into the same error in Egypt we do not find that Pharaoh's reproof produced any manifest effect. He was not humbled by it to such a degree as to make a full confession of the whole thing. He takes his departure out of Egypt, but the root of evil remains in his heart, ready to shoot forth its pernicious branches again. Not so in Genesis 20; here we get at once at the root of the matter — Abraham opens up his whole hearts he confesses that from the very first moment of his course he had retained this thing in his heart which had twice betrayed him into an act, which, to say the least of it, would not bear the light. And as there is the full confession of the evil on his part, so is there the complete renunciation of it — he gets rid of it fully, root and branch. The leaven is put forth out of every corner of his heart, he hearkens to Abimelech's reproof and profits by it; it was God's instrument by which He brought out the matter, and delivered the soul of his servant from the power of evil.

But, in addition to the point upon which we have been dwelling, there was yet another question to be settled ere Abraham could reach the most elevated point of his course as a man of faith. The bondwoman and her son were yet in the house. He must put forth these from his house as he had put forth the evil from his heart. The house and the heart must be cleared out. In Genesis 21 we find matters brought to a crisis with regard to the bondwoman and her son, concerning whom we have heard comparatively nothing until now. The element of bondage had heretofore lain dormant in Abraham's house because not roused into action, by anything of an opposite nature and tendency. But in the birth of Isaac — the son of the free woman — the child of promise — we see a new element introduced. The spirit of liberty and the spirit of bondage are thus brought into contact, and the struggle must issue in the expulsion of either one or the other. They cannot move on in harmony, for "how can two walk together except they be agreed."

Now we are invited by the apostle, in his Epistle to the Galatians, to behold in these two children, "the two covenants," the one gendering to bondage, the other to liberty; and further, to behold in them samples of the fleshly and spiritual seed of Abraham, the former, "born after the flesh," the latter, "born after the Spirit." Nor can anything be more marked than the line of demarcation between, not only the two covenants, but the two seeds. They are totally distinct the one from the other, and can never, by any operation, be brought to coalesce. Abraham was made to feel, and that painfully, this fact. "Cast out this and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac" (Gen. 21: 10). Here the natural result shows itself. The two elements could not mingle. As well might the north and the south winds be expected to blow in all their strength without exciting a convulsion in the elements.

But it was most painful work to Abraham to be obliged thus to thrust forth his son. "The thing was very grievous in Abraham's sight because of his son;" but it mattered not, he must be put out, for the son of a bondwoman could never inherit the promises made only to the spiritual seed. If Ishmael were to have been retained, it would have been an open allowance of the claims of the flesh. Abraham would have found something "as pertaining to the flesh and would thus have had "whereof to glory." But no — all God's promises are to be made good to those who, like Isaac, are the children of promise, born after the Spirit, "not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1: 13). Ishmael was manifestly born "of the will of the flesh, and of the will of man," and "flesh and blood cannot inherit the kingdom of God." The flesh must therefore be set aside and kept under, no matter how "grievous" it may be to our hearts. The Christian will often find it grievous enough to keep down the old principle which ever lusts against the new, but the Lord gives spiritual power for the struggle so that "we are more than conquerors through Him that loves us."

But it is not my present purpose to pursue the doctrinal matter involved in this instructive history; were I to do so it would carry me far beyond the limits I have prescribed for myself in this little paper, the design of which is, as before observed, simply to direct attention to a few leading principles put forward in the narrative. I will therefore pass on to the next chapter which is the last of the section laid out for consideration.

Genesis 22

The circumstances through which Abraham passed in chapters 20 and 21 were most important indeed. An evil which had long been harbored in his heart had been put away; the bondwoman and her son, who had so long retained quiet possession of his house, were cast out, and he now stands forth as "a vessel sanctified and meet for the master's use, prepared unto every good work."

"And it came to pass after these things, that God did tempt [or try] Abraham." Here Abraham is at once introduced into a place of real dignity and honour. When God tries an individual it is a certain evidence of His confidence in him. We never read that "God did tempt Lot" — no, the goods of Sodom furnished a sufficiently strong temptation for Lot. The enemy laid a snare for him in the well-watered plains of Sodom which he seemed but too prone to fall into. Not so with Abraham. He lived more in the presence of God, and was, therefore less susceptible of the influence of that which had ensnared his erring brother.

Now, the test to which God submits Abraham — the furnace in which He tries him, marks at once a pure and genuine metal. Had Abraham's faith not been of the purest and most genuine character, he would assuredly have winced under the fiery ordeal through which we behold him passing in this beautiful chapter. When God promised Abraham a son, he believed the promise "and it was counted unto him for righteousness." "He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." But then, having received this son, having realized the truth of the promise, was there not a danger that he would rest in the gift instead of in the Giver? Was there not a danger that he would lean upon Isaac, in thinking upon the future seed and future inheritance, rather than upon God Himself who had promised him the seed? Surely there was; and God knew that, and therefore tries His servant in a way, more than anything, calculated to put him to the test as to the object on which his soul was resting. The grand inquiry put to Abraham's heart, in this wondrous transaction, was, "are you still walking before the Almighty God, the quickener of the dead?" God desired to know whether he could apprehend in Him the One who was as able to raise up children from the ashes of his sacrificed son as from the dead womb of Sarah. In other words, God desired to prove that Abraham's faith reached forth, as someone has observed, to resurrection, for if it stopped short of this, he never would have responded to the startling command, "Take now, thy son, thine only son Isaac whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of" (Gen. 22: 2). But Abraham "staggered not." He at once responds to the call. God had asked for Isaac, and Isaac must be given, and that too without a breath of murmur. He could give up anything or everything so long as his eye rested upon "the Almighty God." And mark the point of view in which Abraham puts this journey of his to Mount Moriah, "I and the lad will go yonder and worship." Yes, it was an act of worship, for he was about to lay upon the altar of the Quickener of the dead the one in whom all God's promises centered. It was an act of worship — most elevated worship, for he was about to prove, in the sight of Heaven and hell, that no other object filled his soul but the Almighty God. Hence, what calmness! what self-possession! what pure devotion! what elevation of mind! what self-renunciation! He never falters throughout the scene. He saddles the ass, prepares the wood, and sets off to Mount Moriah, without giving expression to one anxious thought, although, as far as human eye could see, he was about to lose the object of his heart's most tender affection, yea, the one upon whom the future interests of his house, to all appearance, depended.

Abraham, however, showed most fully that his heart had found a nearer and dearer object than Isaac, dear as he was; he showed also that his faith was resting upon another object altogether with reference to the future interests of his seed, and that he was as simply resting upon the promise of Almighty God after the birth of Isaac as before it.

Behold, then, this man of faith as he ascends the mount, taking with him his "well-beloved"! What a scene of breathless interest!

[It strikes me that we get, in Abraham's journey to Mount Moriah a remarkable type of the mysterious scene afterwards exhibited at Calvary, when God was really providing Himself a lamb. We can have no difficulty in losing sight of Herod and Pilate, the chief priests and scribes, the Pharisees and the multitude, and thus we have none remaining but the Father and the Son who, in company, ascend the Mount and carry out the gracious work of redemption in the unbroken solitude of that place.]

How must the angelic hosts have watched this illustrious father from stage to stage of his wondrous journey, until at last they beheld his hand stretched forth for the knife to slay his son — that son for which he had so long and ardently wished, and for which he had so steadily trusted God. Then again, what an opportunity for Satan to ply his fiery darts! What abundant room for such suggestions as the following, viz., "What will become of the promises of God with regard to the seed and the inheritance, if you thus sacrifice your only son? Beware that you are not led astray by some false revelation; or, if it be true that God has said so and so, doth not God know that, in the day you sacrifice your son, all your hopes will be blasted? Further, think of Sarah; what will she do if she lose Isaac, after having induced you to expel from your house Ishmael?" All these suggestions, and many beside, the enemy might bring to bear upon the heart of Abraham. Nor would Abraham himself have been beyond the region of those thoughts and reasonings which, at such a time, would not fail to arise within him. What then was his answer to all such dark suggestions? RESURRECTION! "By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it was said, that in Isaac shall thy seed be called: ACCOUNTING THAT GOD WAS ABLE TO RAISE HIM UP, EVEN FROM THE DEAD; FROM WHENCE ALSO HE RECEIVED HIM IN A FIGURE" (Heb. 11: 17-19).

Resurrection is God's mighty remedy for all the mischief and ruin introduced by Satan; when once we arrive at this point, we have done with the power of Satan, the last exercise of which is seen in death. Satan cannot touch the life that has been received in resurrection, for the last exercise of his a power is seen in the grave of Christ; beyond that he can do nothing. Hence the security of Church's place; her "life is hidden with Christ in God." Blessed hiding place! May we rejoice in it more and more each day.

I will now draw this paper to a close. We have followed Abraham in his course, from Ur of the Chaldees up to the Mount Moriah — we have seen him resign, at the call of God, family and kindred, lands and possessions, worldly ease and prosperity; and lastly, we have seen him, in the power of faith, at the same call of God, ascend the solitary mount, for the purpose of laying "his only begotten" upon God's altar, and thus to declare that he could give up everything and everyone but God Himself — and that, being acquainted with the meaning of "THE ALMIGHTY" and "RESURRECTION," he cared not though he were called to look to the stones for the raising up of seed unto him.

On the other hand, we have followed Lot from Ur of the Chaldees also; but alas! his path was a far different one from that of his brother. He does not seem to have realized the power of the call of God in his own soul; he moved rather under Abraham's influence than under that of Jehovah; hence we find that, while Abraham was, at every step of his journey, letting go the world, Lot was doing the very reverse; he was grasping at the world in every shape and form, and he obtained that at which he was grasping, but what then? What of the end? Ah, that is the point. What of Lot's end? Instead of being a noble spectacle unto angels, and a pattern to all future generations of the faithful — of what faith can enable a man "to do and to suffer" for God — he was just the reverse; he was led away by the enemy of his soul, who ensnared him by means of the things of the world; he spent his days amid the uncleanness of Sodom, and the scene closes with the sad circumstances in the cave. All he did for God or his people was to beget the Ammonite and the Moabite, the enemies of both.

How wondrous then is that grace, which, speaking of the history of such an one, could say, "And delivered just Lot, vexed with the filthy conversation of the wicked; for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds" (2 Peter 2: 7-8).

The History of the Tribe of Levi

C. H. Mackintosh

The Tribe of Levi Arranged According to their Families

Name           Meaning

First Class:
Gershon        A stranger, or exile
Lael              Dedicated, or belonging to God
Eliasaph        God hath added
Shimei          Hearing, Renowned
Libni             For edification, White

Second Class:
Kohath          Congregation, Assembly
Hebron          Association, communion
Amram         Exalted people, of the exalted One
Izhar            Oil
Uzziel           The strength of God

Third Class:
Merari           Bitterness or sorrow
Mahli            Sick, Pardon or a harp, sickly
Mushi            Yielding, one who has found a refuge, forsaking
Abihail          Father of strength
Zuriel           My rock is God

There are few exercises more profitable for the Christian than that of reflecting upon the character of God as unfolded in the history of the saints and fathers of ancient times recorded in the Scriptures of the Old Testament: and indeed this might be expected from the very nature of the subject, which is such that, whatever be its extent, it unfolds principles to us which stand intimately connected with all that is important for us to know or be established in. Thus, whether we get the dealings of God on a limited scale, as with any one of the fathers personally or more widely extended, as with the seed of Israel afterwards, it is nevertheless the same lesson we are called upon to learn, namely, God and man. Now, this is what should enhance exceedingly the value of the Old Testament to the Christian; almost the great body of its teaching is of the above character: and not only so, but it also (as looked at in this point of view) guards effectually against the mere exercise of imagination; for when we consider the history of any man or people, it is not necessary that we should decide positively what is shadowed out therein;* It is enough for us to see that we have before us a more or less extensive development of the character and actings of God and man; and this, without ever descending beneath the surface of Scripture, cannot fail of being instructive and edifying to the soul.

[*In many of the Old Testament narratives, however, the instruction is so manifestly typical that even the most cautious reader, if at all familiar with Scripture, cannot refuse to look at it in that point of view.]

But, of all the histories of the Old Testament embodying instruction of the above character, I believe there are few more copious, deep and varied than that which is about to engage our attention. If the narrative of a soul taken up by sovereign and eternal grace from the pit of corruption and deep depravity, carried through the various stages which grace and truth had enacted for sinful man, until at last he is set down in the very sanctuary of God and established in the enjoyment of the covenant of life and peace forever; if, I say, such a narrative would possess charms and present attractions to us, then does the history of Levi abound in this. It is only a matter of astonishment that a history fraught with such rich and varied instruction has not occupied more of the thoughts of those luminaries of the Church whose writings have been a source of comfort and instruction to all who have been taught to value the truth of God.

Yet, much as I see in the history of Levi, and much as I admire what I do see, I could not think of directing the reader's thoughts to the subject without informing him that I purpose doing little more than to bring before his mind in a connected way the various Scriptures which treat of this most interesting question; however, these Scriptures are so plain and striking that no one who is at all familiar with Scripture truths can fail to enter into them. Now, as I purpose, with the Lord's blessing and grace, to follow the history of Levi through all the Scriptures in which it is brought before us, I will commence with his birth, as recorded in Genesis 29: 34; "And she [Leah] conceived again, and bare a son: and said, Now this time will my husband be joined unto me, because I have borne him three sons: therefore was his name called Levi" (that is, "joined").

Here, then, we are presented with the birth and name of this most remarkable character — a name of wondrous significance as looked at in connection with his after history, whether in nature's wild and lawless extravagance, in which we find him "joined" with his brother in the perpetration of a deed of blood and murder (Gen. 34), or in the day when he was called to drink deeply and largely of the cup of God's electing grace, when " joined" with Aaron in "the work of the tabernacle" (Num. 8).

Genesis 34: 25-26: "And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house and went out."

As the Spirit of God in Jacob has furnished us with a striking commentary on the above piece of cruelty, we will consider the Scripture in which the commentary is given, namely, Genesis 49: 5-7: "Simeon and Levi are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel; I will divide them in Jacob, and scatter them in Israel."

We have here a truly humbling view of human nature as looked at in the light of the holiness of God. It is as if the Lord would say to us, Look here! Behold a man clothed in nature's blackest garb, and presenting nature's most forbidding aspect. Examine him closely, in order that you, seeing what man is when stripped of all that false clothing which ignorance or vain self-righteousness would put upon him, may know the rich aboundings of My grace, which can avail to lift even such a one into the loftiest heights of communion — heights which human conception would utterly fail to mount, but which My grace, through the blood of the cross, can make available to the very chief of sinners.

In reading such a description as that which the above passage presents to us, how needful it is for the sinner to bear in mind that it is not only in the light of God's holiness that he is called to look at himself, but also in the light of His grace. When this is learned he needs not be afraid to penetrate deeply into the dark recesses of his heart's corruption; for if God in grace fill the scene, the sinner (so far as his own righteousness is concerned) must necessarily be out of the scene; and then it is no longer a question of what we think about sin, but how God will deal with it in grace, and that is simply to put it away forever — yea, to bury it forever in the waters of His forgetfulness: thus it will be placing our sin side by side with God 's grace; which is what the gospel invites us to do, and which, moreover, is the only way to arrive at a proper settlement of the question of sin. On the other hand, where this saving principle is not known — not believed — the sinner will undoubtedly seek to make the load of his guilt as light as possible, in order that he may have as little to do as he may. This will ever lead to the most unutterable and intolerable bondage; or if not to this, to that which is much worse, even to detestable religious pride, which is of all things most truly abominable in the sight of God.

Reader, if you have not as yet got the question of sin settled between your conscience and God, ponder, I do beseech you, what I have now stated; for to know this principle in spirit is life eternal. Christ has, once for all, borne sin's deepest curse in His own body on the tree, and now even Levi can lift up his head for although he be by nature only conversant with "instruments of cruelty," things which must have kept God forever at a distance from "his secret and his assembly;" although he be by nature cruel, fierce, self-willed, scattered, and divided, yet God can, in the exercise of His mercy, make him conversant with "the instruments of the tabernacle," bring him into the enjoyment of the covenant of life and peace, in union with the great head of the priestly family, and, in the power of this blessed union, cause him to have his "lights and perfections with his Holy One" (Deut. 33: 8; Mal 2: 4-5). However, we must not anticipate the teaching of passages which are yet to come under our notice; I will therefore close my remarks on this part of our subject by requesting my reader to compare attentively the character of Levi, as above recorded, with that which the Apostle Paul, quoting from the Psalms, has given of man generally whether Jew or Gentile: "There is none righteous, no, not one; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips, whose mouth is full of cursing and bitterness: their FEET ARE SWIFT TO SHED BLOOD: destruction and misery are in their ways; and the way of peace have they not known: there is no fear of God before their eyes" (Rom. 3: 10-18).

Exodus 32: 25-29 — "And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother; that He may bestow upon you a blessing this day."

Here a new scene opens to us, and we are called to witness the dawning of a new day upon Levi; a day, moreover, which may justly lead us to anticipate great things. It is true we get him here likewise with his sword by his side, but, oh, for what a different purpose, and in what a different cause! It is not now in anger and self-will slaying a man, but in holy jealousy and care for the honour of the Lord God of Israel, and in simple obedience to His command; and although this; may, and will, lead to the very cutting off of a brother, a son, or a friend, Levi cares not; for the word is, "Consecrate yourselves to the Lord, that He may bestow upon you a blessing." This was enough for Levi; and although by nature he was vile and utterly unfit either for the fellowship or service of God, yet is he not the foremost in jealous vindication of His holy name and worship against those who would seek to "turn their glory into the similitude of an ox that eateth grass." Nor is Levi now seen "joined" with his brother Simeon — no he might join in league with him in the days of his wickedness for the perpetration of deeds of blood; but here, as I before observed, we get the opening of a new scene and therefore he is seen "joined" with the Lord and His servant Moses for the execution of righteous judgment upon idolatry.

And henceforth, in following the footsteps of Levi, we shall find that, instead of being "swift to shed blood," they are to be "swift in following the movements of the cloud, and, "swift" in performing the service of the tabernacle.

It would, of course, be quite foreign to our subject to dwell upon the sad and humbling scene that called out the above act of service on the part of Levi Suffice it to say that it was, as we know, on the part of Aaron and the camp, a ceasing to exercise faith in the fact that Moses was alive in the presence of God for them. The consequence of which was an entire forgetfulness of the mighty Hand and stretched out Arm that had brought them up out of the land of Egypt, and of their present position in the wilderness; hence, as might be expected, "the people sat down to eat and drink and rose up to play." May the Lord preserve us from like forgetfulness; and, seeing "those things were written for our admonition," may we be truly admonished thereby not to "lust after evil things."

We shall now pass on to the next Scripture, where we get the Lord's own thoughts upon the above act of service, namely, Deuteronomy 33: 8-11: "And of Levi he [Moses] said, Let thy Thummim and thy Urim be with thy Holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed Thy word and kept Thy covenant. They shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense before Thee, and whole burnt sacrifice upon Thine altar. Bless, Lord, his substance, and accept l the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again."

In this passage we have real Levite service brought before us in the words, "who said unto his father and mother, I have not seen him," etc. The true and decided servant of God will ever have to experience something of this; indeed, the measure thereof will just be in proportion to the faithfulness and power of his walk: "flesh and blood cannot inherit the kingdom of God"; therefore every heir of that kingdom must show himself in '' readiness to deny all the claims which "flesh and blood" would make on him, whether in himself or in others. Most happily does the address to "the queen," in Ps. 45, connect itself with this point: "Harken, O daughter, and consider, and incline thine ear; forget ye also thine own people and thy father's house; so shall the King greatly desire thy beauty for He is thy Lord, and worship thou Him" (vers. 10-11).

We have all to watch against a tendency to be influenced by the claims of flesh and blood, in our testimony for Christ. He Himself has said on this subject that "no man having put his hand to the plow and looking back is fit for the kingdom of God" (Luke 9: 62). And, as someone has observed, it was upon this point that the prophet Elisha's character seemed a little defective, for when Elijah cast his mantle over him, or, in other words, when he had put upon him the high honour of making him a prophet of the Lord God, Elisha's heart seemed to yearn after home, and he said, "Let me, I pray thee, kiss my father and my mother, and then I will follow thee" (1 Kings 19: 20).

Now this was most natural, and, as some would say, amiable and affectionate; but, oh, amiability and natural affection have often hindered people from entering as they should into the Lord's service; and although it is one of the marks of the latter-day apostasy to be "without natural affection," yet does Moses, in the above-cited passage, ask the Lord to bless Levi, because "he said unto his father and his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children." How grossly inconsistent would it have been for Levi to have said, "Let me kiss my father and my mother," when called to enter upon the Lord's work; and not less so is it for us to allow the claims of "flesh and blood" to interfere with our true-hearted Levite service to our God, who has done so much for us.

But let us carefully observe the blessed consequences of this decision of character on the part of Levi. These are, first, "They shall teach Jacob Thy judgments, and Israel Thy law." Secondly, "They shall put incense before Thee, and whole burnt sacrifice upon Thine altar." Thirdly, "Bless his substance." Fourthly, "Accept the work of his hands." Fifthly, "Smite through the loins of them that rise against him, and of them that hate him, that they rise not again." All these fruits are distinct, and yet intimately connected, as springing from the same source, namely, sample, devoted and uncompromising obedience to the Lord. As to the first of these fruits, how true it is that it is only the man who himself endeavours to walk in power before God that can speak with effect to the hearts and consciences of others; nothing else will do — nothing else will tell, either upon the hearts or in the lives of Christians. There may be, and, alas, is much of mere systematic teaching and preaching of things which the mere intellect may have received, and which, by a natural fluency of language, we may be able to give out; but all such teaching is vain, and had much better be avoided in the sight of God. True, it might often give to our public assemblies an appearance of barrenness and poverty which our poor, proud hearts could ill brook; but would it not be far better to keep silence than to substitute mere carnal effort for the blessed energy of the Holy Spirit?

True ministry, however, the ministry of the Spirit, will always commend itself to the heart and conscience. We can always know the source from which a man is drawing who speaks in "the words which the Holy Ghost teacheth," and with the ability which God giveth; and while we should ever pray to be delivered from the mere effort of man's intellect to handle the truth of God amongst us, we should diligently cultivate that power to teach which stands connected, as in Levi's case, with the denial of the claims of flesh and blood, and with entire devotedness to the Lord's service.

In the second consequence above referred to we have a very elevated point: "They shall put incense before Thee, and whole burnt sacrifice upon Thine altar." This is worship. We put incense before God when we are enabled, in the power of communion, to present in His presence the sweet odor of Christ in His person and work. This is our proper occupation as members of the chosen and separated tribe.

But it is particularly instructive to look at both the above mentioned consequences in connection; i.e., the Levites in ministry to their brethren, and the Levites in worship before God: it was as acceptable in the sight of God, and as divine an exercise of his functions, for a Levite to instruct his brethren as it was for him to burn incense before God. This is very important. We should never separate these two things. If we do not see that it is the same Spirit who must qualify us to speak for God as to speak to Him, there is a manifest want of moral order in our souls. If we could keep this principle clearly before our minds, it would be a most effectual means of maintaining amongst us the true dignity and solemnity of ministry in the Word: having lost sight of it has been productive of very sad consequences. If we imagine for a moment that we can teach Jacob by any other power or ability than that by which we put incense before God, or if we imagine that one is not as acceptable before God as the other, we are not soundly instructed upon one of the most important points of truth; for, as someone has observed, "Let us look at this point illustrated in the personal ministry of Christ, and we shall no longer say that teaching by the Holy Ghost is inferior to praise by the same, for surely the apostleship of Christ when He came from God was as sweet in its savour to God as His priesthood when He went to God to minister to Him in that office. The candlestick in the holy place which diffused the light of life — God's blessed name — was as valuable, at least in His view, as the altar in the same place, which presented the perfume of praise, whether of Christ personally, or of His body the church, for in both do we not equally see Christ."

We now come to speak of the third point, namely, "Bless, Lord, his substance." This is just what we might have expected; an increase of blessing will ever be the result of real true-hearted devotedness to Christ. "Every branch in Me that beareth fruit He purgeth, that it may bring forth more fruit;" "The diligent soul shall be made fat;" and "To him that hath shall more be given." Levi had exhibited much diligence of soul in the Lord's service — he had shown himself in readiness to vindicate His name in strong and decided opposition to every mere human thought and affection; and now the Lord will show Levi that He is not unrighteous to forget his work and labour of love, "for He will bless his substance." We find the Apostle Paul bringing forward the same principle to his son Timothy when he tells him to "meditate on these things; give thyself wholly to them, that thy profiting may appear to all Here he connects the "profiting" with the "giving himself wholly": this will ever be the case; and if we would experience more than we do the meaning and power of the words, "Bless, Lord, his substance," we must first endeavour to enter into the meaning of what goes before, namely, "who said to his father and to his mother, I have not known him," etc. "Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive an hundredfold, and shall inherit everlasting life" (Matt. 19: 29).

Not less striking is the connection between what has just been stated and our fourth point, namely, "Accept the work of his hands." This I conceive to be a point of the greatest importance to us, and one which involves a question upon which we frequently display much want of intelligence. We often find it difficult to reconcile the idea of salvation through free grace with that of an increase of blessing and power for walking in obedience; and yet we find the two things constantly maintained in Scripture; thus we read, "He that hath My commandments, and keepeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him." And, again, "If a man love Me, he will keep My words; and My Father will love him, and We will come unto him and make Our abode with him" (John 14: 21, 23).

This is very clear and decided upon the subject: we see here that the manifestation of the Son is made to depend on our keeping the commandments of Christ. Grace takes up a sinner and leads him into the knowledge of the full forgiveness of his sins through faith in the blood of the Lord Jesus Christ: but all this is simply a means to an end: it is, in a word, to set him down in a position of responsibility to Christ, which position he by nature could never have sustained, because "the carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be." If, then, a man be put into a place of responsibility It is clear that the more faithfully and diligently he maintains that place, the more enlarged will be his communion.

A father may have two children, the one obedient, the other the very reverse; now, they are both his children; neither the obedience of the one nor the disobedience of the other can interfere in the least with the relationship existing between them; but can we have a question as to which of them would enjoy most of the father's presence and affection? Surely not; a father likes to be obeyed, and will love the obedient child. There may be extraordinary cases where, from a warped judgment or a blind and unmeaning partiality, the disobedient, lawless son may have more of the heart of the parent than the other; but this is not so with God: His judgment is clear and unerring: He can accurately distinguish between the one that honours Him and the one that despises Him: the former "He will honour," the latter He will "lightly esteem."

The Lord does not ask a sinner dead in trespasses and sins to serve Him, for all such a one could do would be polluted with sin — his very prayers are polluted — his meditations are polluted — his acts of benevolence are polluted; in a word, he is all polluted, from the crown of his head to the sole of his foot, and therefore can do nothing acceptable in the sight of God. But the Lord quickens those that are dead in trespasses and sins, and then teaches them to “walk worthy of Him as dear children," and to be fruitful in every good word and work, to the praise of His name: and when we do this He graciously condescends to "accept the work of our hands."

But not only does Scripture abound with precepts which confirm what has been above stated, it also affords numerous examples and illustrations of the same; thus, for instance, the case of Abraham and Lot, in the opening of the book of Genesis. These were both servants of God, but yet how differently they walked! one loved God; the other loved the well-watered plains of Sodom: and the consequence was, that while the Lord Himself could meet with Abraham, and sup with him, and, moreover, unfold to him His counsels with reference to Sodom, He merely sends angels to Sodom, and we can plainly perceive in their manner toward Lot their marked disapproval of his circumstances, for when he invites them into his house, they reply, "Nay, but we will abide in the street all night."

This is plain: the angels of the Lord would rather abide all night in the streets of guilty Sodom than go in to a child of His who was not walking in obedience; nor does the fact that they afterwards consented to go in at all interfere with the point which I am seeking to establish; no, their answer speaks volumes of the most solemn and practical instruction to us; they enter into Lot's house, it is true; but if they do, it is only to counteract the sad effects of Lot's sin. May we, then, seek, by prayer and communion with God, to keep ourselves in the path of obedience, so that we may prove in our soul's happy experience the meaning of the prayer in our text, "Accept the work of his hands."

We have now arrived at the fifth and last point in this branch of our subject, namely, "Smite through the loins of them that rise against him, and of them that hate him, that they rise not again." This is properly the last point, when there shall be neither “adversary nor evil occurrent” we shall rest from our labour and conflict, and enter into possession of that upon which hope now feeds; therefore, when it can be said of our enemies "that they rise not again," we shall be happy indeed.

However, there is much of practical value in this point in the connection in which it stands here, i.e., as a consequence of obedience; there is nothing that gives the soul such marvelous power over enemies as an obedient, holy walk. Christ has conquered the devil, the death and hell, and He has moreover crucified the flesh with the affections and lusts, and therefore when a soul believes on the Lord Jesus Christ, he is introduced at once into a place where he has Satan, the world, and the flesh under his feet; and it is as he walks in the power of resurrection life, that he can at all maintain this, his blessed ground. But alas! how often does it happen that instead of having all these our enemies under our feet, we are found under their feet, to the gross dishonour of our Lord, and the sorrow and debility of our own souls, and why, but because we walk not in simple obedience.

Every step we take in real obedience to Christ is, so far, a victory gained over the flesh, and the devil; and every fresh victory ministers fresh power for the conflict which follows; thus we grow. And on the other hand, every battle lost only serves to weaken us, while it gives power to our enemies to attack us again. Thus we see that the man whose heart is truly devoted to the Lord will have power to teach — power to worship; he will increase in substance, for Christ causes those that love Him "to inherit substance" (Prov. 8). He will enjoy more of God's favour and of the light of His countenance, for "them that honour Me I will honour"; and, finally, he will have enlarged power over all enemies. All these are the fruits of that true Levite devotedness which will enable a man to say "to his father, and to his mother, I have not seen him"; or, in other words, those fruits can only be enjoyed by one who is ready to "leave all and follow Christ."

This being the case, then, we can have little difficulty in accounting for the poverty in gifts of ministry — the poverty in worship — the meagreness of growth — the many interruptions in the enjoyment of divine favour — the almost total lack of power over enemies of which we have all to complain. Many seek to satisfy themselves by saying that we cannot expect the same power in gifts and worship now as that which fell to the lot of the saints in the apostolic day, and this, of course, we are not going to deny; but then, the question is, Have we as much power and freshness in these things as we might have? I believe we have not — and why? Is not Levi's God our God? Yes, He is, blessed be His name, and the same everlasting and abundant fountain of blessing as ever He was, but we, alas, are far behind in the matter of Levi's true devotedness; and this is the root of it all, for it remains unalterably true that "to him that hath shall more be given," and "we cannot serve two masters." This is true — solemn — and practical.

We are now called to consider a Scripture which will unfold to us at once the wondrous secret of how a sinner so degraded as Levi could hold a place of such elevation and nearness to God as that which he afterwards Occupied. There is nothing in a sinner by nature with which God could hold any intercourse; therefore, if ever He brings any one into a place of blessing and high communion, He does so in pure grace, and thus excludes "boasting" altogether, for "no flesh shall glory in His presence." Those who look upon it as presumption in a sinner to speak of holding a place of such nearness to God, seem to lose sight of this completely. It could never be pride that would lead any one into a place where he would be broken to pieces, and be shown that he was altogether corrupt and worthless; if God were to elevate flesh, and bring flesh into a place of nearness to Himself, then indeed there would be some force in the objection on the ground of presumption; but God does no such thing: the flesh is so far gone in ruin that it cannot be improved, and therefore God declares in the Cross His mind about the flesh, namely, that it is a condemned thing; but He, by the same Cross, gives the poor sinner life, and in the power of that life, and not in the power of life in the flesh, He brings the sinner into His presence and sets him down at His table; so that it is not the presumption of a poor prodigal that assigns the place which he is to occupy, but the grace and boundless loving kindness of the father: thus, God says to Noah, "The end of all flesh is come before Me," and what then? "Make thee an ark of gopher wood" — and in that ark is Noah raised up beyond the region of judgment, and a judged world, into a place of undisturbed communion. Now, we shall find the very same principles developed in God's dealings with Levi, in the Scripture which is about to engage our attention. I shall first consider their cleansing; and secondly, their position and service. First, their cleansing as recorded in

Numbers 8: 5-14:

"And the Lord spake unto Moses, saying, Take the Levites from among the children of Israel, and cleanse them. And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean. Then let them take a young bullock with his meat offering, even fine flour mingled with oil; and another young bullock shalt thou take for a sin offering. And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together: and thou shalt bring the Levites before the Lord: and the children of Israel shall put their hands upon the Levites: and Aaron shall offer the Levites before the Lord for an offering of the children of Israel, that they may execute the service of the Lord. And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the Lord, to make an atonement for the Levites. And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the Lord. Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be Mine."

This passage furnishes us with a very rich and blessed branch of our interesting subject. We were enabled to see, in looking at Levi by nature, that such was his character that God would have no fellowship with him whatever, and that, so far as Levi was concerned, he should abide forever in his own habitation, in company with the "instruments of cruelty" which were therein. But God will not leave him there, and therefore God must Himself provide the remedy — God Himself must cleanse this self-willed, cruel and fierce man. And here we are invited to recall a thought which occurred to the mind in the opening of this paper, viz., that man's sin must ever be brought into the presence of God's grace. Levi had nothing else to look to; his sin was such as to preclude every thought of human remedy; the law condemned Levi's nature; and God had pronounced him unfit for His presence. And what, then, had Levi to do? Could he set himself with heart and soul to keep the law? Impossible: the law had not only condemned his works, but pronounced the curse of God upon his very nature. The law said, "Thou shalt do no murder" and having said this, it added, "Cursed is every one that continueth not in all things that are written in the book of the law, to do them." But Levi had murder in his nature, therefore Levi's nature was cursed.

What, then, could Levi do? Might he not cast himself over upon the mercy of God with the hope that He would deal lightly with his sins? No; by no means: God had given forth His solemn and unalterable decree, "O my soul, come not thou into their secret"; God could not come into a habitation wherein were "instruments of cruelty."

Thus, then, Levi was completely shut up without a single means of escape; the law nailed him down to this one point, "Answer my demands." And all that Levi had towards the discharge of these demands was, "anger, fierceness, murder, self-will, cruelty," etc.: poor resources, alas! Nor would the law of God enter into any composition with the sinner; it should have "the uttermost farthing," or else the word was, "cursed art thou."Therefore Levi, as a man alive in the flesh, or, in other words, Levi, as seeking to get life through the law, was judged, condemned, and set aside, and it only remained for him to take thus the place of one dead, in order that God might in grace quicken him into new life, which God was ready and willing to do, and which, as we shall see, He graciously did, according to His own marvelous thoughts, and in His own way.

[The reader will, of course, bear in mind that what is stated the believer now knows in reality through the Holy Ghost.]

Levi, then, had just to see himself as one that was, in God's account, dead, as we read "for they [i.e., the Levites] are wholly given unto Me from among the children of Israel; instead of such as open every womb, even instead of the first-born of all the children of Israel, have I taken them unto Me: for all the first-born of the children of Israel are Mine both man and beast: on the day that I smote every first-born in the land of Egypt, I sanctified them for Myself; and I have taken the Levites for all the first-born of the children of Israel" (Num. 8: 16-18).

The Lord passed through the land of Egypt with the sword of justice unsheathed, to smite all the first-born, nor would Israel's first-born have escaped, had not the sword fallen upon the neck of the spotless victim and thus, as someone has beautifully observed, "There was death in every house, not only in the houses of the Egyptians, but also in those of the Israelites: in the former, it was the death of Egypt's first-born; in the latter, the death of God's LAMB."

The Levites, then, were taken instead of those upon whom the sword of the destroying about Levi in this paper is to be regarded as typical of that which angel should have fallen; or, in other words, the Levites were, typically a dead and risen people, and thus were no longer looked at in the circumstances of nature, but of new life through grace, in which they were placed by God Himself. And here let me observe that this is the path which every sinner must travel if he would know experimentally anything of Levi's after history. There is no other way in which to escape from the judgment of the law on the one hand, or from the horrid workings of indwelling corruption on the other, than simply to see ourselves "dead" to both, and "alive unto God through Jesus Christ." "How shall we," says the apostle, "that are dead to sin live any longer therein? Know ye not that so many of us as were baptised into Jesus Christ were baptised into His death? Therefore we are buried with Him by baptism into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6: 2-4). And, again, "Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God" (Rom. 7: 4). But not only are death and resurrection the only possible means by which a sinner can escape the condemnation of the law and the tyrannical sway of sin, they are also the only means by which he can acceptably serve God.

The flesh, or carnal mind, cannot serve God, for it is not subject to His law, neither indeed can be; therefore we infer that the sources of that life by which we can serve God are not to be found in the flesh, but only in union with the Lord Jesus in resurrection. "If a man abide not in Me, he is cast forth as a branch and is withered" (John 15: 6). Consequently, when God would bring Levi into a place of nearness and service to Himself, He shows him to us as passing through those circumstances which, in the clearest manner, illustrate death and resurrection; for they are taken instead of those that were as dead, but who escaped. through the death of the lamb: and then having thus passed through the circumstances of death, they are told in chap. 8 to "put off the old man and put on the new" for that is the meaning of the "washing of water,'' and "shaving of the flesh," etc. This is in full keeping with what the apostle states to his son Titus: "For we ourselves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour" (Titus 3: 3-6).

But in order that we may have a clearer and more comprehensive view of the ground upon which the Levites stood before God, I would refer, in as brief and concise a manner as I can, to the offerings connected with their consecration: these were the burnt offering, the meat offering, and the sin offering; all, as we shall see, showing out the Lord Jesus Christ in His varied aspects.* And first, the burnt offering: the principles unfolded in this offering are brought out in the first chapter of Leviticus, where we read, "If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord" (ver. 3).

[*It may be well just to observe here that in considering the offerings above referred to I have merely looked at them with reference to the question of Levi's history]

Here, then, is something real for the soul to feed on and rejoice in. We have in the burnt offering the Lord Jesus Christ, in all His fullness and perfections, as offering Himself "without spot to God," and also as accepted before God for us. In this He was found to be "a male without blemish"; so much so, that the One in whose sight the very heavens are not clean, could say, "In whom I am well pleased": and again, "Mine elect, in whom My soul delighteth."

But further, this unblemished offering presents Himself voluntarily at the door of the tabernacle. "No man," says the Lord Jesus, speaking of His life, "taketh it from Me, but I lay it down of Myself: I have power to lay it down, and I have power to take it again: this commandment have I received of My Father." And truly, in tracing the way of the blessed Jesus through this defiled world, we can recognize this feature of the burnt offering in a very striking manner. From first to last His course was marked with all the steadiness and divine uninterrupted calmness of true devotedness to God. The billows of dark and fierce temptation might roll and toss themselves with a range and fury which would have crushed one less than God. The devil might stir up all his deadly malice against Him; man might display all his enmity — enmity which could only be outdone by the eternal friendship of this devoted One. His disciples, moreover, may refuse to "watch with Him one hour." Death may arm himself with all his ghastly terrors, and pour out a cup mixed with hell's bitterest ingredients; and further, display his deadly sting in all its infernal keenness and power to wound. The grave may conjure up all its unutterable horrors to make one grand struggle for “victory," but all in vain. The answer of this unblemished voluntary offering to all these was, "My meat and My drink is to do the will of Him that sent Me, and to finish His work." He had His eye upon one object, and that was "the joy that was set before Him." He looked forward to the moment when He would be able to draw forth from the inexhaustible treasuries of eternal love the rich and princely fruits of His hard-bought victory, and pour them forth in divine profusion upon the "travail of His soul"; even the Church, which He loved, and purchased with His own precious blood. He eagerly anticipated "the morning without clouds," when, surrounded by the myriads of His ransomed brethren, He will sound forth in everlasting strains the mighty answer to all the foul aspersions of the enemy as to the love of God toward the sinner.

All these attractions, I say, He had before Him, and therefore He marched onward in the greatness of His strength; He steadfastly set His face to go to Jerusalem." Lord Jesus Christ, invigorate our poor cold hearts to sound forth the eternal honours of Thine adorable name; and may our lives be more and more the decided evidence of our hearts — love to Thee, for "Thou alone art worthy!" All this is surely most blessed for us; but, blessed as it is, it is not all; there are other strokes from the pencil of the Divine Artist, calculated, in the highest degree, to captivate our spiritual tastes, yea, more, to feed our souls. "He shall put his hand upon the head of the burnt offering; and it shall be accepted for him, to make atonement for him" (ver. 4). Here, then, is grace! Levi, the self-willed, cruel, fierce, and blood-shedding Levi, is accepted in all the perfectness and acceptableness of this "unblemished male" before God: whatever of excellency, whatever of value, whatever of purity, God beheld in this offering, that did He likewise behold in Levi as "accepted in the offering." Thus, look at Levi apart from the offering, and you will find him such that God could not come into his assembly: but look at him as in the offering, and you find him, through grace, as pure and as perfect as the offering itself. Nothing could surpass this most excellent grace. The grace that could take up a sinner from such a pit of corruption as that in which Levi lay groveling, and lead him into such high elevation, deserves the highest note of praise; and, blessed be God, it shall, ere long, have it from all who, like Levi, have felt its sacred power.

However, we must not enter too minutely into the detail of this burnt offering, and there are just two points further to which I will refer. The first is presented to us in ver. 6: "And he shall flay the burnt offering, and cut it into his pieces." Here we see at once to what a process of strict, jealous and uncompromising scrutiny the Lord Jesus exposed Himself in offering Himself before God. It was not enough that the animal should be APPARENTLY "without blemish," for the skin, or outward surface, might look very well, and at the same time the offering be not at all fit for God's altar; therefore the outward surface must be removed, in order that this offering may be examined in all its sinews, joints and veins, and thus be found, as to the springs of action, the structure of his frame, and the source and channels of the life that animated him, a perfectly unblemished offering. But further, "he shall cut it into his pieces," i.e., take the offering asunder, and examine its various parts, in order that it may not only form a perfect whole, but that each distinct joint may be found perfect. Thus, in whatever aspect we look at the Lord Jesus, we get divine perfection. He could say to God, "Thou hast tried Me, and shalt find nothing;" and God could answer, "I am well pleased." He could say of the devil, "The prince of this world cometh, and hath nothing in Me;" and the devil could reply, "I know Thee, who thou art, the Holy One of God." He could say to men, "Which of you convinceth Me of sin?" and man could answer, "Truly this was a righteous man." Thus, I say, our divine burnt offering, who voluntarily presented Himself at God's altar, and there poured forth His most precious blood, was found, in every feature and in every aspect, pure and perfect in the very highest sense of the word, and confessed so by heaven, earth, and hell.

[We may also observe, in the act of cutting the offering into his pieces, this important truth, that in whatever relationship of life we contemplate the Lord Jesus, we find the same unsullied perfection whether we consider Him as a public or as a private character, in one position or another, all is alike. Not so with man — here there must be failure in one way or another. If a man is a good public character, he may be the very plague of the family circle, and vice versa. And, surely, in all this we learn the glorious truth which shall shortly be owned by all created intelligences, that "He alone is worthy."]

All, therefore, having been found pure, and fit for God's altar, it becomes the happy place of Aaron's sons to send up before God the sweet savour of this most acceptable offering, as we read: "And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the altar, and lay the wood in order upon the fire. And the priests, Aaron's sons, shall lay the parts, the head and the fat, in order upon the wood that is on the fire which is upon the altar. But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice an offering made by fire, of a sweet savour unto the Lord" (vers. 7-9).

The fat of the offering was God's peculiar part; no one could with impunity touch that; yea, the punishment for so doing was the same as for eating blood; i.e., it was as wrong and as daringly presumptuous for a man to intrude upon God's portion of the offering as it was for him to assume life in his own right, which latter was an open denial of the state of death and ruin in which he was by reason of sin. God, then, I say, claimed the fat. He alone could feed upon the inward excellency and peerless perfections of Jesus, just as in the case of the unmeasured ointment in Exodus 30, where we see, as well as in the above cited passage, that the infinite mind of God could alone appreciate the infinite value of Christ. But we find the head burnt in connection with the fat, showing us, I suppose, that both the hidden energies of the Lord Jesus and the seat of His understanding were equally suited to be a sweet savour unto God. Lastly, the inwards and legs were washed and burned upon the altar, showing us that the secret thoughts, purposes and counsels of the Lord Jesus, as well as the outward development of these in His walk, were perfectly pure and fit for the altar: and, in connection with this last point, one cannot help dwelling with comfort upon the marvelous contrast between the Lord Jesus and His poor people. How often may our outward walk, typified by "the legs," appear quite right in the eye of man, when, at the same time, perhaps, in the eye of God, our "inwards" may be full of gross impurity. But it is well for us that such was not the case with our great Head: in Him all was alike, for all was pure. May our hearts enter more and more fully, under the teaching of the Spirit, into the intrinsic excellency of the Lord Jesus; and may we be enabled daily, standing at the altar before God, to send up in His presence the savour of all this!

As to the meat offering, we need not enter minutely into it. It was composed, as we know, of that which sprang from the earth, and such as aptly shadowed out "the Man Christ Jesus, the frankincense thereon marking the entire devotedness of all the actings of Christ's human nature to God His Father. Nothing was done by Him to meet man's eye, or man's approbation; nothing was done to produce mere effect; no, all was directly before God. Whether we trace the footsteps of the Lord Jesus, while, for thirty years, He was subject to His parents at home; or while, for three years, He was engaged in public ministry amongst the Jews — all was alike: all showed forth the pure frankincense that marked Him, in all things, as God's peculiar and devoted servant. We may observe further that this meat offering was baked with oil, and anointed with oil; thus showing forth, I suppose, the incarnate Son of God, who was first "conceived of the Holy Ghost" (Matt. 1: 20), and then "anointed with the Holy Ghost" (Matt. 3: 16; Acts 10: 38).

We now come to speak of the sin offering, and may the Lord graciously refresh our spirits while dwelling for a little on the blessed principles unfolded therein. The sin offering is brought before us in Leviticus 4, from whence we may select one case for our present purpose. "If the priest that is anointed do sin according to the sin of the people, then let him bring for his sin which he hath sinned a young bullock without blemish unto the Lord for a sin offering. And he shall bring the bullock unto the door of the tabernacle of the congregation before the Lord, and shall lay his hand upon the bullock's head and kill the bullock before the Lord" (vers. 3-4).

The reader will, no doubt, observe a marked difference between the above passage and that in which the burnt offering was referred to; and the difference so far mainly consists in this, that in the last cited passage the words "voluntary will" are not found, and this was quite to be looked for. In the burnt offering we were enabled to recognize the Lord Jesus Christ offering Himself voluntarily before God, in which aspect of His blessed work He could say, "No man taketh it [My life] from Me, I lay it down of Myself." In other words, He offered Himself "of His own voluntary will at the door of the tabernacle of the congregation before the Lord." But in the sin offering it is quite different: "He shall be brought" and "He shall be killed", i.e., instead of coming, He shall be brought; and instead of laying down His life of Himself, His life shall be taken from Him. These, I say, are important distinctions, and such as arise from the very nature of the two offerings. In the burnt offering the Lord Jesus is seen offering Himself in all the unblemished perfectness which belonged to Him; and in this His soul had great delight, because He was presenting that before God which was so acceptable to Him. But in the sin offering the Lord Jesus is seen standing in connection with that which His pure and spotless soul must have deeply abhorred and keenly resented — abhorred and resented, indeed, in a way of which we cannot form the faintest idea. He is seen, in a word, as standing in connection with sin: yea, more, as "made sin" (2 Cor. 5: 21). Thus it was that the prophet, through the Spirit, viewed Him when he said, "He was wounded for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all" (Isa. 53: 5-6).

Now I believe that by looking at the two offerings in connection we get a very deep and wondrous view of sin's dark and dreadful enormity in the sight of God: for sin in this point of view appears sinful just according to the measure of Christ's perfectness in God's account. If in the burnt offering we were enabled to see that such was the beauty and excellency of Christ that His whole man could go up before God as a sweet savour, and that God could "find nothing in Him" but perfection, as a necessary consequence then we must see in the sin offering the blackness and heinousness of sin, which could oblige God to hide His face from "His elect, in whom His soul delighted."

This brings us to the next point connected with the sin offering, viz., "He shall lay his hand upon the bullock's head" (ver. 4). Here we have at once the secret of the deep and profound mystery of the three hours' darkness.

It was before observed that God had to hide His face from the Lord Jesus on the cross, but how are we to account for such a mysterious circumstance? Simply by the words, "he (the sinner) shall lay his hand upon the bullock's head." If, in contemplating the burnt offering, we were struck by the fact that all the perfectness of the offering was communicated to the "fierce and cruel" Levi, so here we are called upon to adore the grace that devised the wondrous plan whereby that could be effected, which was by imputing to the offering all the sin and defilement of Levi, and dealing with the sin of Levi in the person of the sin offering, in order that Levi himself might be dealt with in the person of the burnt offering.

And all this, be it observed, is conveyed to us in the action of "the laying on of hands." This action was performed in both cases; i.e., Levi laid his hands on the head of the burnt-offering, and Levi laid his hands on the head of the sin offering. As to the act, it was the same in each case; but oh, how different the results! they were, in a word, as different as life and death, Heaven and hell, sin and holiness. In fact, we cannot conceive a wider contrast than that which is observable in the results of this action, to all appearance the same in each case. We may, perhaps, be able to form some idea of it by considering that the act of imposition of hands was at once the imputation of sin to one "who knew no sin," but was "holy, harmless, undefiled," and whose very nature abhorred all sin. And, on the other hand, it was the imputation of perfect righteousness to one who was by nature "a cruel, fierce, and self-willed murderer"* Furthermore, the act of all worlds dwelt in the bosom of the Father to travel far away into the cold and barren regions of death and darkness, where the genial and life-giving rays of His Father's countenance, which He alone could truly appreciate, had never penetrated; and standing upon the confines of which, He cried "If it be possible, let this cup pass from Me!" and again, when these gloomy regions, with their ten thousand unutterable horrors, burst upon His spotless soul, "My God, My God WHY HAST THOU forsaken Me?"

[*I would observe here that in speaking of "the imputation of righteousness," I by no means desire to be understood as giving any countenance to the prevailing theory of "the imputed righteousness of Christ." Of this expression, so much in use in the theology of the present day, it would be sufficient to say that it is nowhere to be found in the oracles of God. I read of "the righteousness of God" (Rom. 3 passim), and, moreover, of the imputation of righteousness (Rom. 4: 11), but never of "the righteousness of Christ." It is true, we read of the Lord Jesus being "made of God unto us righteousness" (Jer. 23: 6), but these, passages do not support the above theory. I would further add that the moral effect of this idea will be found to be decidedly pernicious because it of necessity supposes the believer as standing apart from the Lord Jesus, whereas the doctrine of Scripture is that the believer is "made the righteousness of God IN HIM " (2 Cor. 5: 21). And again, "we are in Him that is true, even in His Son Jesus Christ" (1 John 5: 20).]

And, on the other hand, it enabled the one who dwelt in "the habitations of cruelty," into whose "assembly" God could not come, to stand in the very blaze of the light of God's throne These considerations, I say, may perhaps assist our conceptions in some measure upon this astounding truth. Now, he apostle states the same truth in the didactic language of the New Testament when he says, "He [God] hath made Him to be sin for us, that we might be made the righteousness of God in Him" (2 Cor. 5: 21). That is, He hath made the One whose perfectness is seen in the burnt offering to be judged as sin, and treated as such in the sin offering in order that we, who deserved the treatment of the sin offering, might be created as accepted in the burnt offering.

I would also observe here that there is much force and value in the word "made" it shows out most fully that righteousness was just as foreign to the nature of man as sin was to the nature of Christ. Man had no righteousness of his own, or in other words, he knew no righteousness, and therefore he had to be "made" righteousness. Christ "knew no sin," and therefore had to be "made sin" in order that we might be made righteousness, even "the righteousness of God in Him." But further, we learn from the passage to which we are referring that the Lord Jesus having been "made sin for us," is not more real, not more true, not more palpable, than that the believer is "made righteousness in Him."

If there be any truth or reality in the record concerning the cross and passion of the Lord Jesus, then, it is plain that the moment a soul acts in faith upon Christ in His death and resurrection, that moment he is accepted in all the acceptableness of Christ. His consciousness of this is, of course, quite another question: a truth and the realization of a truth are quite distinct.

The measure of our realization will be in proportion to the measure of our communion with God. If we are satisfied to move at a cold and heartless distance from God, our consciousness of the power and value of any truth will, as a consequence, be meager and shallow: while, therefore, it is not to be forgotten that the root and source of all life and communion is the truth stated in the passage to which we are alluding, it is manifest that the more we walk in communion with Him who gives us the life, the more shall we enjoy both Himself and the life which He gives. Dear Christian reader, let us pray that the cross and passion of the Lord Jesus may sink so deeply into our hearts that we may have on the one hand such a view of the loathsomeness of sin as shall lead us to abhor it with a holy abhorrence "all the days of our life," and on the other hand such a view of the amazing love of God as shall constrain us "to live not unto ourselves but unto Him who died for us and rose again."

Thus, then, we see that the laying on of hands shows forth nothing less than a change of places on the part of the sinner and the Saviour. The sinner was out of the favour of God: "O my soul, come not thou into their habitation." The Saviour was in the favour of God, "daily His delight," dwelling in His bosom from before all worlds. But the amazing plan of redemption shows us the Saviour out of the favour of God, and God forsaking Him, while at the same time a condemned malefactor is brought at once into the very presence of a loving and pardoning God. Amazing, deep, inconceivable, eternal love! unfathomable wisdom! love which soars far aloft above the most gigantic conception! wisdom which has written everlasting contempt upon all the power and base designs of the great enemy of God and man! For, ere Levi could be introduced into the enjoyment of the "covenant of life and peace" (Mal. 2: 5), a spotless Victim must stand the shock of the king of terrors and all his thunders.

But who is this Victim? We ask not, "Who is this King of glory?" but Who is this Victim? The answer to this question it is which gives to the plan of redemption its grandest and most divine characteristic. The Victim was none less than the Son of God Himself! Yes! here was love, here was wisdom. The Son of God had to stoop because man had exalted himself. And surely we may say, If God had not entered upon the work, all, all were lost, and that forever. No mere mortal could have entered into that dark scene where sin was being atoned for; no one but the Son of God could have sustained the weight which, in the garden and on the cross, rested on the shoulders of the "One that was mighty." And here we might refer to the Lord's language to His disciples when He was about to enter into conflict with the adversary: "Hereafter I will not talk much with you; for the prince of this world cometh, and hath nothing in Me" (John 14: 30). Why could He not "talk much with them"? Because He was just going to enter upon the work of atonement, in which they could do nothing, because the prince of this world, had he come, would have had plenty in them, but then, the moment He, as it were, in spirit passes through that sorrowful hour, He says, "Arise, let us go hence"; i.e., although we could not move a single step in the achievement of the victory, yet we could enjoy the fruits of it; and not only so, but display the fruits of it in a life of service and fruit-bearing to God, which forms the subject of teaching in the next chapter.

Here, then, is what gives peace to the awakened conscience of the sinner. God Himself has done the work. God has triumphed over all man's wickedness and rebellion, and now every soul who feels his need of pardon and peace can draw near in faith and holy confidence and reap the fruits of this wondrous triumph of grace and mercy.

And now, dear reader, if you have not as yet made these wondrous fruits your own; if you have not as yet cast the whole burden of your sins on God's eternal love as seen in the cross, I ask you, Why do you stand aloof? Why do you doubt? Perhaps you feel the hardness of your heart, perhaps you are ready to say that you feel yourself even now unmoved by the contemplation of all the deep sorrow endured by the Son of God. Well, what of that? If it be a question of your guilt, you may go much farther than even this, for in that hour of which we have been speaking you stood unmoved, looked on with cold and heartless indifference, while all creation owned the wondrous fact. Yea, more, you yourself crucified the incarnate God, you spat in His face, and plunged your spear into His side. Do you shrink back and say, "Oh, not so bad!" I say it was the act of the human heart; and if you have a human heart, it was your act. But the Scriptures at once decide this point, for it is written, "For of a truth against Thy holy child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together" (Acts 4: 27). This passage, I say, proves that all the world were representatively around the cross. But why insist on this? Simply to show forth the riches of the grace of God, which can only be seen in all its effulgent luster in the cross; and therein it is seen mounting far above all man's sin and malignant rebellion; for when man, in the fiendish pride of his heart, could plunge his spear into the side of incarnate Deity, God's cry was — BLOOD! …and through that blood, "remission of sins, beginning at Jerusalem." Thus, where sin abounded, grace did much more abound," and "grace REIGNS through righteousness by Jesus Christ our Lord."

Enough, I trust, has been said to show the grounds upon which the Levites stood before God. These grounds were free and eternal grace — grace exercised toward them through the blood, which is the only channel through which grace can flow. Man has been found to be utterly ruined before God, and therefore it must be a question either of salvation through free grace, or eternal damnation; for by the deeds of the law there shall no flesh living be justified." But then, while man is by nature utterly unfit to render anything like an acceptable righteousness or service to God, yet, when God gives us new life through grace, He, of course, looks for the development of that life. In other words, grace brings the soul into circumstances of responsibility and service, and it is as we meet those circumstances that Gad is glorified in us and our souls grow in the knowledge of God. Thus it was in the case of the leper: up to a certain point in his history had nothing to do, the priest was the sole actor But when the priest had done his part; when, by virtue of the blood which had been shed, he had pronounced him "clean," the leper had then to begin to "wash himself" (Lev. 14: 8). Now we shall find that the history of Levi develops all these principles most fully.

We have hitherto been engaged with Levi's condition and character by nature and also the wondrous remedy devised by grace to meet him in his lost estate, and not only to save him from that estate but also to raise him up to an elevation which could never have entered into the heart of man, even into the very tabernacle of God. We shall now, with God's blessing and grace, proceed to examine that high elevation to which we have referred, and also the service which it involved, as put before us in

Numbers 3:

"And the Lord spake unto Moses, saying, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. And thou shalt give the Levites unto Aaron, and to his sons: they are wholly given unto him out of the children of Israel" (verse 5-9).

Here, then, God's marvelous purposes of grace toward Levi fully open before us, and truly marvelous they are indeed. We see that the sacrifices were but a means to an end; but both the means and the end were in every way worthy of each other. The means were, in one word, "death and resurrection," and all included therein. The end was, nearness to God, and all included therein.

Looking at Levi by nature, there could not be any point farther removed from God than that at which he stood; but grace in exercise, through the blood, could lift him up out of that ruin in which he stood, and "bring him nigh," yea, bring him into association with the great head of the priestly family, there to serve in the tabernacle. Thus, we read, "You hath He quickened who were dead in trespasses and sins, wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.... But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Eph. 2: 1-6). And again, "But now, in Christ Jesus, ye who sometime were afar off, are made nigh by the blood of Christ" (ver. 13).

When nature is left free to work, it will ever go as far away from God as it can. This is true since the day when man said "I heard Thy voice, and I was afraid and I hid myself" (Gen. 3: 10). But when grace is left free and sovereign to work, it will ever bring the soul "nigh." Thus it was with Levi. He was by nature "black as the tents of Kedar"; by grace, "comely as the curtains of Solomon": by nature he was "joined" in a covenant of murder; by grace "joined" in a covenant of "life and peace." The former, because he was "fierce and cruel'; the latter, because he feared and was afraid of the Lord's name. (Cp. Gen. 49: 6-7; Mal. 2: 5). Furthermore, Levi was by nature conversant with the "instruments of cruelty"; by grace, with "the instruments of God's tabernacle: by nature God could not come into Levi's assembly; by grace, Levi is brought into God's assembly: by nature "his feet were swift to shed blood ". by grace, swift to follow the movements of the cloud through the desert, in real, patient service to God. In a word, Levi had become a "new creature," and "old things had passed away," and therefore he was no longer to "live unto himself," but unto Him who had done such marvelous things for him in grace.

I would further observe, on the last cited passage, that the Levies are, in the first place, declared to be God's property, and then they are "WHOLLY GIVEN UNTO AARON." Thus we read: "Thine they were, and Thou gavest them Me, and they have kept Thy word" (John 17: 6). And again, "All that the Father giveth Me shall come to Me" (John 6: 37).

I would now look a little into the detail of their service, in which, I doubt not, we shall find much to edify and refresh us.

We find that although the whole tribe of Levi were, as to standing, "joined with Aaron," yet, as to service, they were divided into classes. "All had not the same office;" and this is what we might have expected, for, although in the matter of life and standing they were all on a level, yet, in the development of that life, and in the manifestation of the power of that standing, they would, no doubt, display different measures; and not only so, but there would also be seen an assignment to each of distinct position and line of service, which would serve to distinguish him from his brethren in a very marked and decided manner. And here I would observe that I know of nothing connected with the walk and service of the Christian which demands more attention than this point to which I am now alluding, viz., unity in the matter of life and standing, and at the same time the greatest variety in the manifestation of character and in the line of service.

A due attention to this important point would save us from much of that "unwise" comparing of ourselves and our service with the persons and services of others, which is most unholy, and, as a consequence, most unhealthy.* And not only would it lead thus to beneficial results in a negative point of view, it would also have a most happy effect in producing and cultivating originality and uniqueness of Christian character. But while there was this diversity in the line of service amongst the Levites, it is also to be remembered that there was manifested unity. The Levites were one people, and seen as such; they were "joined" with Aaron in the work of the tabernacle; moreover, THEY HAD ONE STANDARD, round which they all rallied, and that was "the tabernacle of the congregation," the well- known type of Christ in His character and offices. And, indeed, this was one of the ends which God had in view in calling out the Levites by His grace from amongst the people of Israel; it was that they should stand in marked association with Aaron and his sons, and in that association bear the tabernacle and all pertaining thereto on their shoulders, through the barren wilderness around.**

[*It is worthy the serious attention of the Christian reader who may desire the unity of the Church, that the tribe of Levi in the desert was a truly striking example of what may be termed "unity in diversity." Gershon was in one sense totally different from Merari, and Merari was totally different from Kohath; and yet Gershon, Merari and Kohath were one: they should not, therefore, contend about their service, because they wereone; nor yet would it have been right to confound their services, because they were totally different. Thus, attention to unity would have saved them from contention, and attention to diversity would have saved them from confusion. In a word, all things could only be "done decently and in order" by a due attention to the fact of there being "unity in diversity."]

[**I say "one of the ends," for we should ever remember that the grand object before the divine mind in redemption is to show in the ages to come His kindness towards us through Christ Jesus; and this object will be secured even though our poor puny services had never been heard of.]

God did not call out the Levites merely that they might escape the sad effects of God's absence from their assembly; or, in other words, God had more than their blessing and security in view in His dealings with them. He designed that they should serve in the tabernacle, and thus be to His praise and glory. We shall, however, I trust, see this principle upon which I am dwelling in a clearer and stronger point of view as we proceed in our subject.

We find that Levi had three sons, viz., "Gershon, and Kohath, and Merari" (Num. 3: 17). These formed the heads of the three classes alluded to, and we shall find that the nature of the service of each was such as of necessity to impart that tone of character signified by their very name. Thus: "Of Gershon was the family of the Libnites and the family of the Shimites: these are the families of the Gershonites. And the chief of the house of the father of the Gershonites shall be Eliasaph, the son of Lael. And the charge of the sons of Gershon in the tabernacle of the congregation shall be the tabernacle and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation, and the hangings of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it for all the service thereof" (ver. 21-26).

Here was Gershon's work, to carry through the waste and howling wilderness the tabernacle and its coverings. This was indeed true Levite service, but it was most blessed service, and its antitype in the Church now is what we should much seek after, because it is that which alone puts the Christian into his right place in the world, i.e., the place of a stranger. There could be but little attractiveness in the rams' skins and badgers' skins; but, little as there was, it was, nevertheless, the high privilege of the Gershonite to take them all up and bear them cheerfully on his shoulders across the trackless sands. What, then, are we to understand by the covering of the tabernacle? I believe, in a word, it shadowed out the character of the Lord Jesus Christ. It was that which would meet the eye. There might be, and were, other services among the Levites of a very blessed nature, but surely it was most elevated service to carry through the desert that which so strikingly prefigured the character of Christ.

This is what makes the saint "a stranger" (as the name Gershon imports) in the world. If we are walking in the manifestation of the character of the Lord Jesus, and in so doing realize our place as in the wilderness, we may rest assured it will Impart a very decided tone of strangership to our character in the world. And oh, would that we knew much more of this. The Church has laid down the rams' skins and badgers' skins, and with them the Gershonite character: in other words, the Church has ceased to walk in the footsteps of her rejected Lord and Master, and the consequence has been that instead of being the wearied and worn stranger, as she should be, treading the parched and sterile desert, with the burden on the shoulders, she has settled herself down in the green places of the world and made herself at home. But there was another feature of the stranger character shadowed out in the curtain, viz., anticipation. This was most blessed God dwelling in curtains showed plainly that neither God nor the ark of His strength had found a resting-place, but were journeying on towards "a rest that remained."

And how could there be a rest in the desert? There were no rivers and brooks there — no old corn there — no milk and honey there. True, the smitten rock sent forth its refreshing streams to meet their need, and Heaven sent down their daily bread; but all this was not Canaan. They were still in the desert, eating wilderness food and drinking wilderness water, and it was Gershon's holy privilege to carry upon his shoulders that which in the fullest manner expressed all this, viz., THE CURTAIN. "Thus saith the Lord, Shalt thou build Me an house for Me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle" (2 Sam. 7: 5-6). Here, too, we have sadly failed. The Church grew weary of the curtain, and wished to build a house before the time; she grew weary of "walking in a tent," and earnestly desired to "dwell in a house."

And truly we have all to watch and pray against this disposition to grow weary of our Gershonite character. There Is nothing so trying to nature as continual labour in a state of expectancy; our hearts love rest and fruition, and therefore nothing but the continual remembrance that "our sufficiency is of God" can at all sustain us in our Gershon or stranger condition.

Let us therefore remember that we bear on our shoulder the curtains, and have beneath our feet the sand of the desert, above our heads the pillar of cloud, and before us "the land of rest" clothed in never-withering green, and, both as a stimulus and a warning, let us remember that "He that endureth to the end THE SAME shall be saved."

[It would surely be of all importance in this day, when so many are declining from the narrow path of obedience to the written Word, and entering upon the wide and bewildering field of human tradition, to bear in mind that the Levite, when carrying the tabernacle through the desert, found no support nor guide from beneath: no, the grace in which he stood was his sole support, and the pillar above his sole guide. It would have been miserable indeed had he been left to find a guide in the footmarks on the sand, which would change at every wind that blew But all the sand did for him was to add to his labour and toil while he endeavoured to follow the heavenly guide above his head.]

We shall next consider the Merarite feature of character; for, although the family of Merari does not stand next in order in the chapter, yet there is a kindredness of spirit, as it were arising out of the very nature of their service that would link them together in the mind. But, not only is there this intimate connection between the services of these two classes of Levites, which would lead us to link them together thus, the Lord Himself presents them to us in marked unity of service, for we read, "And the Kohathites set forward bearing the sanctuary; and the other (i.e., the Gershonites and the Merarites) did set up the tabernacle against they came" (Num. 10: 21). Here, then, we see that it was the great business of these two families to pass onward through the desert in holy companionship, bearing with them, wherever they went, "the tabernacle," and, moreover, the tabernacle as looked at in its character of outward manifestation or testimony; which would, as a matter of course, put those who carried it thus into a place of very laborious discipleship. "And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto, and the pillars of the court round about, and their sockets, and their pins, and their cords" (Num. 3: 36-37). Here, then, was what Merari had to do: he had to take his place here or there, according to the movement of the cloud, and set up the boards of the tabernacle in their sockets of silver — and all this, be it remembered, upon the sand of the desert.

[It has been well observed that in the tabernacle God was seen bringing all His glory into immediate connection with the sand of the desert: and when the high priest went into the holy place, he found himself in the very presence of that glory, with his feet upon the sand of the desert likewise. In the temple, however, this was not the case, for the floor of the house was overlaid with gold (1 Kings 6: 30).

So is it with the Christian now he has not as yet his feet upon the "pure gold" of the heavenly city, but his deepest and most abiding knowledge of God is that which he obtains in connection with his sorrow, toil and conflict in the wilderness.]

Could anything be more opposed to another than the nature of all that Merari had to set up was to the waste and howling wilderness around? What could be more unlike than silver and barren sand? But Merari might not shrink from all this; no, his language was, when he had arrived at a spot in the desert at which the cloud halted, "I am come to set up the patterns of things in heaven in the very midst of all the desolation and misery of the wilderness around." All this was most laborious, and would, no doubt, impart to the character of Merari a tone of sadness or sorrow which was at once expressed in his name, which means "sorrow."

And surely the antitype of all this in the Church now will fully confirm what has been stated about the character of Merari. Let anyone take his stand firmly and decidedly in the world for Christ — let him penetrate into those places where "the world' is really seen in its vigour — let him oppose himself, firm as a rock, to the deep and rapid tide of worldliness, and there let him begin to set up "the sockets of silver," and, rest assured of it, he will find such a course attended with very much sorrow and bitterness of soul; in a word, he will realize it to be a path in which the cross is to be taken up "daily," and not only taken up, but borne. Now, if any further proof were needed of the above interpretation, we have a most striking one in the fact that there are but very few of the laborious Merarite character to be found; and why is this? Simply because the exhibition of such a character will ever be attended with very much labour and sorrow to nature, and nature loves ease, and therefore human nature never could be a Merarite; nothing will make us true Merarites but deep communion with Him who was "THE MAN OF SORROWS."

There is something in the service of Gershon from which one does not shrink so much as from that of Merari. For what had Gershon to do? He had to place the curtains and badgers' skins over the boards which had been already set up by his laborious and sorrowful brother. And just so now: if a laborious servant of God has gone to a place where hitherto the world and Satan have reigned supreme, and there raised a testimony for Christ, it will be comparatively easy for another to go and walk on in the simple manifestation of Christian character, which would of itself put him into the place of "a stranger."

But, although nature may assume the character of a misanthropist, yet nothing but grace can make us Merarites, and the true Merarite is the true philanthropist, because he introduces that which alone can bless; and the very fact that a Merarite should have to take a place of sorrow is a most convincing proof that the world is an evil place. There was no need of a Merarite in Canaan, nor a Gershonite either: for the Merarite was happy there, and the Gershonite at home. But the world is not the Levite's home, and therefore if any will carry the curtains, he must be a stranger; and if any will carry the sockets and boards, he must be a man of sorrow; for when He who was a true Gershonite and a true Merarite came into the world He was emphatically the Man of sorrows, who had not where to lay His head.

However, if the Gershonite and the Merarite had to occupy a place in which they endured not a little of "the burden and heat of the day," yet the Lord graciously met them in that with a very rich reward, for "He is not unrighteous to forget your work and labour of love," and therefore, if they had to labour and toil amongst their brethren, they were blessedly ministered to by their brethren. Thus we read concerning the offerings of the princes: "And the Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. And Moses took the wagons and the oxen and gave them unto the Levites. Two wagons and four oxen he gave unto the sons of Gershon, according to their service. And four wagons and eight oxen he gave unto the sons of Merari according unto their service, under the hand of Ithamar the son of Aaron the priest. But unto the sons of Kohath he gave none, because the service of the sanctuary belonging unto them was that they should bear upon their shoulders" (Num. 7: 4-9).

Here we see that the service of Gershon and Merari was that which met the rich and blessed ministrations of their brethren. Grace had filled the hearts and affections of the princes, and not only filled but overflowed them, and in its overflow it was designed to refresh the spirits of the homeless Gershonite and sorrowful Merarite: on the other hand, the Kohathites had no part in these ministrations; and why? Because their service, as we shall see presently, was in itself a rich reward indeed. We see the very same doctrine taught in the case of the Levites generally, as contrasted with the priests, in chap. 18, where we read: "And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel" (ver. 20).

On the other hand, He says of the Levites, "Behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation."

And again, "Ye shall eat it in every place, ye and your households, for it is your reward for your service in the tabernacle of the congregation" (ver. 21, 31).

Aaron occupied a position so truly elevated that any inheritance in the way of earthly things would have been to him most degrading; whereas the Levites (looked at in one aspect) had not this high standing, but had much hard labour; and consequently, while Aaron's very place and service was "his reward," the Levites had to get a tenth for "their reward."

We come now to consider the third and last division of the Levites, viz., the Kohathites, of whom we read, "The families of the sons of Kohath shall pitch on the side of the tabernacle southward. And the chief of the house of the father of the families of the Kohathites shall be Elizaphan the son of Uzziel. And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof" (Num. 3: 29-31). We can now have no difficulty in understanding why it was that Kohath had no share in the ministrations of the princes. Gershon and Merari might need wagons and oxen to carry the boards, etc., but not Kohath; his charge was too precious to be committed to any or aught but himself, and therefore it was his high and honoured place to carry all upon his shoulders. What a privilege, for example, to be allowed to carry the ark, the table, or the golden candlestick! And would it not have argued an entire absence of ability to appreciate his elevated calling if he had sought for the assistance of oxen in his holy service? What, then, we ask, would have been the effect produced upon the character of Kohath by this his service? Would it not have imparted a very elevated tone thereto? Surely it would. What can be more elevated, at least as far as development of character in the world is concerned, than the display of that congregational spirit which is expressed in the name of Kohath? Should not Christians be found rebuking, by a real union in everything, man's oft-repeated attempt at forming associations for various purposes? And how can they effect that if it be not by gathering more closely around their common center, Christ, in all the blessed fullness and variety of that Name? a foulness and variety typified by the varied furniture of the tabernacle, some of the most precious parts of which were designed to be borne on the shoulders of this favored division of the tribe of Levi.

And surely we may safely assert that what would lead the saints now into more of the congregational spirit is just communion with Him whom the ark and table shadowed forth. If we were more conversant with Christ as the ark, covering in this scene of death, and, moreover, with the table of showbread, whereon stood the food of the priests — if, I say, we knew more of Christ in these blessed aspects of His character — we should not be as we are, a proverb and a byword by reason of our gross disunion. But, alas, as the Church grew weary of the curtains and the boards, and laid aside her Gershonite and Merarite character, so has she laid aside her Kohathite character, because she has ceased to carry the ark and the table upon her shoulder, and cast those precious pearls which were, through the grace of God, her peculiar property, to the swine, and thus has she lost her elevated character and position in the world.

Thus, let us review those three grand features of character shown forth in the tribe of Levi.

Strangership: "Therefore the world knoweth us not, because it knew Him not." "Here we have no abiding city." "Dearly beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts, which war against the soul."

Sorrow in the world: "In the world ye shall have tribulation." "If they have persecuted Me, they will also persecute you." "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." "After that ye have suffered awhile, make you perfect" — "ye have need of patience" — "ye yourselves know that ye are appointed thereunto." "If we suffer with Him, we shall also reign with Him." "These are they that came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb."

Union: "That they all may be one." "He should gather together in one the children of God that are scattered abroad." "That He might reconcile both unto God in one body by the cross." And here, again, I would request of my reader to bear in mind that, while there was this beautiful diversity in the character and line of service of the Levites, yet they were one people, and that manifestly — they were one in life, one in standing,one in calling, one in inheritance; and so should it be with Christians now. We are not to expect uniformity of opinion on every point, nor yet are we to look for a perfect correspondence in the line of service and development of life; but then the saints should be seen as one people — one in worship,* one in labour, one in object, one in sympathy; in a word, one in everything that belongs to them in common as the people of God.

[*I say, one in worship and I would press this point, because at the present day it seems to be a thought in the minds of many that there may be unity in service and at the same time the greatest diversity in worship I would appeal to the spiritual mind of the Christian reader, and I would ask him, Can this really be? What should we say to a family who would unite, or appear to do so, for the purpose of carrying on their father's work, but who could not, by reason Of division, meet around their fathers table? Could such unity satisfy a father who loved his children]

How sadly out of order it would have been for a Levite to call upon one of the uncircumcised of the nations around to assist him in carrying any part of the tabernacle! and yet we hear Christians now justifying and insisting upon the propriety of conduct not less disorderly, viz., calling upon the openly unconverted and profane to put their hands to the Lord's work. Thus we see that the Levites have become scattered, and have forsaken their posts. The Gershonite has refused to carry the curtains because he has become weary of the stranger condition; the Merarite has laid down the boards and sockets because he grew weary of bearing the cross, and the Kohathite has degraded his high and holy office by making it the common property of those who have not authority from God to put their hands thereunto. Thus the name of God is blasphemed among the heathen by us, and we do not "sigh and cry for the abominations" thus practiced, but lift up our heads in proud indifference as if it all were right and as if the camp of God were moving onward in all heavenly order, under the guidance of the cloud, communicated by the silver trumpets. "My brethren, these things ought not so to be." May we walk more humbly before our God, and, while we mourn over the sad fact that "Overturn, overturn, overturn" has been written by the finger of God upon all human arrangements, let us remember that it is only "until He come whose right it is," and then all shall be set right forever, for God, in all things, shall be fully glorified through Jesus Christ.

Thus dear reader, have we followed Levi in his course; and oh, what a marvelous course has it been! a course, every step of which displays the visible marks of sovereign grace abounding over man's sin — grace, which led God to stoop from His throne in the heavens to visit "the habitations of cruelty," in order to lift a poor perishing sinner from thence, and bring him, through the purging power of the blood, into a place of marvelous blessing indeed, even into the very tabernacle of God, there to be employed about the instruments of God's house. We have found Levi to have been indeed the one who "was dead and is alive again, who was lost and is found."

May we, then, adore the grace that could do such mighty acts! And if we have felt in our hearts the operations of the same grace in delivering us from the death and darkness of Egypt, may we remember that its effects should be to constrain us to live, not unto ourselves, but unto Him who died for us and rose again. We are now in the wilderness, where we are called to carry the tabernacle. May we cheerfully move onward, "declaring plainly that we seek a country," and anxiously look out the "the rest that remains."

Jehovah's Demand and Satan's Objections

C. H. Mackintosh

"Let My people go, that they may hold a feast to Me in the wilderness" Exodus 5: 1

What a volume of truth is contained in this sentence! It is one of those comprehensive and suggestive passages which lie scattered up and down the divine volume, and which seize, with peculiar power, upon the heart, and open up a vast field of most precious truth. It sets forth, in plain and forcible language, the blessed purpose of the Lord God of Israel to have His people completely delivered from Egypt and separated unto Himself, in order that they might feast with Him in the wilderness. Nothing could satisfy His heart, in reference to them, but their entire emancipation from the land of death and darkness. He would free them not only from Egypt's brick-kilns and task-masters, but from its temples and its altars, and from all its habits and all its associations, from its principles, its maxims, and its fashions. In a word, they must be a thoroughly separated people, ere they could hold a feast to Him in the wilderness.

Thus it was with Israel, and thus it is with us. We, too, must be a fully and consciously delivered people ere we can properly serve, worship, or walk with God. We must not only know the forgiveness of our sins, and our entire freedom from guilt, wrath, judgment, and condemnation; but also our complete deliverance from this present evil world and all its belongings, ere we can intelligently serve the Lord. The world is to the Christian what Egypt was to Israel; only, of course, our separation from the world is not local or physical, but moral and spiritual. Israel left Egypt in person; we leave the world in spirit and principle. Israel left Egypt in fact; we leave the world in faith. It was a real, out-and-out, thorough separation for them, and it is the same for us. "Let My people go, that they may hold a feast to Me in the wilderness."

Part 1

To this rigid separation, as we very well know, Satan had and still has many objections. His first objection was set forth in the following words, spoken by the lips of Pharaoh, "Go ye, and sacrifice to your God in the land." These were subtle words — words well calculated to ensnare a heart that was not in communion with the mind of God. For it might with great plausibility and apparent force be argued, Is it not uncommonly liberal on the part of the king of Egypt to offer you toleration for your peculiar mode of worship? Is it not a great stretch of liberality to offer your religion a place on the public platform? Surely you can carry on your religion as well as other people. There is room for all. Why this demand for separation? Why not take common ground with your neighbours? There is no need surely for such extreme narrowness.

All this might seem very reasonable. But then, mark Jehovah's high and holy standard! Hearken to the plain and positive declaration, "Let My people go!" There is no mistaking this. It is impossible, in the face of such a statement, to remain in Egypt. The most plausible reasonings that ever could be advanced vanish into thin air in the presence of the authoritative demand of the Lord God of Israel. If He says, "Let My people go," then go we must, spite of all the opposing power of earth and hell, men and devils. There is no use in reasoning, disputing, or discussing. We must obey. Egyptians may think for themselves; Jehovah must think for Israel; the sequel will prove who is right.

And here let us just offer a word, in passing, as to the subject of "narrowness," about which we hear so much now-a-days. The real question is, "Who is to fix the boundaries of the Christian's faith? Is it man or God — human opinion or divine revelation?" When this question is answered, the whole matter is easily settled. There are some minds terribly scared by the bugbear of "narrow-mindedness." But then we have to inquire what is narrowness, and what breadth of mind? Now, what we understand by a narrow mind is simply a mind which refuses to take in and be governed by the whole truth of God. A mind governed by human opinions, human reasonings, worldly maxims, Selfish interests, Self will. This we unhesitatingly pronounce to be a narrow mind.

On the other hand, a mind beautifully subject to the authority of Christ — a mind that bows with reverent submission to the voice of Holy Scripture — a mind that sternly refuses to go beyond the written Word — that absolutely rejects what is not based upon "Thus saith the Lord" — this is what we call a broad, elevated mind.

Reader, is it not — must it not be so? Is not God's Word — His mind, infinitely more comprehensive, wide, and full than the mind and ways of man? Is there not infinitely greater breadth in the Holy Scriptures than in all the human writings under the sun? Does it not argue more largeness of heart, and devotion of soul to be governed by the thoughts of God than by our own thoughts or the thoughts of our fellows? It seems to us there can be but one reply to these questions; and hence the entire subject of narrowness resolves itself into this simple but very telling motto, "We must be as narrow as Christ, and as broad as Christ."

We must view everything from this blessed standpoint, and then our entire range of vision will be correct, and our conclusions thoroughly sound. But if Christ be not our standpoint, but self, or man, or the world, then our entire range of vision is false, and our conclusions thoroughly unsound.

All this is as clear as a sunbeam to a single eye and an honest and loyal heart. And, really, if the eye be not single, and the heart true to Christ, and the conscience subject to the Word, it is a complete loss of time to argue or discuss. Of what possible use can it be to argue with a man who, instead of obeying the Word of God, is only seeking to turn aside its edge? None whatever. It is a hopeless task to reason with one who has never taken in the mighty moral import of that most precious word — obey.

We must now return to our immediate theme. There is something uncommonly fine in Moses' reply to Satan's first objection, "It is not meet so to do: for we shall sacrifice the abomination of the Egyptians to the Lord our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? We will go three days' journey into the wilderness, and sacrifice to the Lord our God, as He shall command us" (Ex. 8: 26).

There would have been a lack of moral fitness in presenting to Jehovah, in sacrifice, the object of Egyptian worship. But, more than this, Egypt was not the place in which to erect an altar to the true God. Abraham had no altar when he turned aside into Egypt. He abandoned his worship and his strangership when he went down thither; and if Abraham could not worship there, neither could his seed. An Egyptian might ask, Why? But it is one thing to ask a question, and another thing to understand the answer. How could the Egyptian mind enter into the reasons of a true Israelite's conduct? Impossible. What could such an one know of the meaning of a "three days' journey"? Absolutely nothing.

"Beloved, the world knoweth us not, because it knew Him not." The motives which actuate, and the objects which animate, the true believer lie far beyond the world's range of vision; and we may rest assured that in the exact proportion in which the world can enter into and appreciate a Christian's motives the Christian must be unfaithful to his Lord.

We speak, of course, of proper Christian motives. No doubt there is much in a Christian's life that the world can admire and value. Integrity, honesty, truthfulness, disinterested kindness, care for the poor, self-denial — all these things may be understood and appreciated; but, admitting all this, we return to the apostolic statement that "The world knoweth us not": and if we want to walk with God — if we would hold a feast unto Him — if it is our heart's true and earnest desire to run a consistent heavenly course, we must break with the world altogether, and break with self also, and take our stand outside the camp, with a world-rejected, Heaven-accepted Christ. May we do so, with fixed purpose of heart, to the glory of His own precious and peerless name!

Part 2

Satan's second objection is very near akin to his first. If he cannot succeed in keeping Israel in Egypt, he will at least try to keep them as near to it as possible. "I will let you go, that ye may sacrifice to the Lord your God in the wilderness; only ye shall not go very far away" (Ex. 8: 28).

There is more damage done to the cause of Christ by an apparent, partial, half-hearted giving up of the world, than by remaining in it altogether. Wavering, undecided, half-and half professors injure the testimony of the Lord more than out-and-out worldlings. And, further, we may say, there is a very wide difference indeed between giving up certain worldly things, and giving up the world itself. A person may lay aside certain forms of worldliness, and, all the while, retain the world deep down in the heart. We may give up the theatre, the ball-room, the race-course, the billiard-table, etc., yet cling to the world all the same. We may lop off some of the branches, and yet cling with tenacity to the old trunk.

This must be carefully seen to. We feel persuaded that what multitudes of professing Christians need is to make a clean break with the world — that very comprehensive word. It is utterly impossible to make a proper start, much less to make any progress, while the heart is playing fast and loose with the holy claims of Christ. We do not hesitate to express it as our settled conviction that, in thousands of cases, where souls complain of doubts and fears, ups and downs, darkness and heaviness, lack of assurance and comfort, of light, liberty, joy, peace, and vivid realization, it is owing to the simple fact that they have not really broken with the world. They either seek to hold a feast to the Lord in Egypt, or they remain so near as to be easily drawn back again; so near that they are neither one thing nor the other.

How can such people be happy? How can their peace flow as a river? How can they possibly walk in the light of a Father's countenance, or in the joy of a Saviour's presence? How can the blessed beams of that sun that shines in the new creation reach them through the murky atmosphere that envelops the land of death and darkness? Impossible! They must break with the world, and make a clear, decided, whole-hearted surrender of themselves to Christ. There must be a full Christ for the heart, and a full heart for Christ.

Here, we may rest assured, lies the grand secret of Christian progress. We must make a proper start before ever we can get on; and in order to make a proper start we must break our links with the world, or, rather, we must believe and practically carry out the fact that God has broken them for us in the death of our Lord Jesus Christ. The cross has separated us forever from this present evil world. It has not merely delivered us from the eternal consequences of our sins, but from the present power of sin, and from the principles, maxims, and fashions of a world that lieth in the hands of the wicked one.

It is one of Satan's masterpieces to lead professing Christians to rest satisfied with looking to the Cross for salvation while remaining in the world, or occupying a border position — "not going very far away." This is a terrible snare, against which we most solemnly warn the Christian reader. What is the remedy? True heart-devotedness to and fellowship with a rejected and glorified Christ. To walk with Christ, to delight in Him, to feed upon Him, we must be apart from the godless, Christless, wicked world — apart from it in the spirit of our minds and in the affections of our hearts — apart from it, not merely in its gross forms of moral pravity, or the wild extravagance of its folly and gaiety, but apart from its religion, its politics, and its philanthropy — apart from the world in all that goes to make up that comprehensive phrase.

But here we may be asked, "Is Christianity merely a stripping, an emptying, a giving up? Does it only consist of prohibition and negation?" We answer, with hearty and blissful emphasis, No! A thousand times, No! Christianity is pre-eminently positive —  intensely real — divinely satisfying. What does it give us in lieu of what it takes from us? It gives us "unsearchable riches" in place of "dung and dross." It gives us "an inheritance incorruptible, undefiled and unfading, reserved in heaven," instead of a poor passing bubble on the stream of time. It gives us Christ, the joy of the heart of God, the object of Heaven's worship, the theme of angels' song, the eternal sunlight of the new creation, in lieu of a few moments of sinful gratification and guilty pleasure. And, finally, it gives us an eternity of ineffable bliss and glory in the Father's house above, instead of an eternity in the awful flames of hell.

Reader, what sayest thou to these things? Is not this a good exchange? Can we not find here the most cogent reasons for giving up the world? It sometimes happens that men favour us with their reasons for resigning this, that, and the other branch of worldliness; but it strikes us that all such reasons might be summed up in one, and that one be thus enunciated: "The reason for resigning the world — I have found Christ." This is the real way to put the matter. Men do not find it very hard to give up cinders for diamonds, ashes for pearls, dross for gold. No; and in the same way, when one has tasted the preciousness of Christ, there is no difficulty in giving up the world.

If Christ fills the heart, the world is not only driven out, but kept out. We not only turn our back upon Egypt, but we go far enough away from it never to return. And for what? To do nothing? To have nothing? To be gloomy, morose, melancholy, sour, or cynical? No; but to "hold a feast to the Lord." True, it is "in the wilderness"; but then the wilderness is heaven begun, when we have Christ there with us. He is our Heaven, blessed be His name — the light of our eyes, the joy of our hearts, the food of our souls; for even Heaven would be no Heaven without Him, and the wilderness itself is turned into a heaven by His dear, bright, soul-satisfying presence.

Nor is this all. It is not merely that the heart is thoroughly satisfied with Christ; but the mind also is divinely tranquillized as to the difficulties of the path, and the questions that so constantly crop up to trouble and perplex those who do not know the deep blessedness of making Christ their object, and viewing all in direct reference to Him.

For instance, if I am called to act for Christ in any given case, and, instead of looking at the matter simply in its bearing upon Him and His glory, I look at how it will affect me. I shall most assuredly get into darkness and perplexity, and reach a wrong conclusion. But if I simply look at Him, and consider Him, and see how the matter bears upon Him, I shall see the thing as clear as a sunbeam, and move with holy elasticity and firm purpose along that blessed path which is ever illuminated by the bright beams of God's approving countenance. A single eye never looks at consequences, but looks straight to Christ, and then all is simple and plain; the body is full of light, and the path marked by plain decision.

This is what is so needed in this day of easy-going profession, worldly religiousness, self-seeking, and man-pleasing. We want to make Christ our only standpoint — to look at self, the world, and the so-called Church, from thence, regardless of consequences. Oh that it may be so with us, through the infinite mercy of our God! Then we shall understand something of the force, depth, beauty, and fullness of the opening sentence of this paper, "Let My people go, that they may hold a feast to Me in the wilderness."

Note the way in which Satan disputes every inch of the ground in the grand question of Israel's deliverance from the land of Egypt. He would allow them to worship in the land, or near the land; but their absolute and complete deliverance from the land is what he will, by every means in his power, obstinately resist.

But Jehovah, blessed be His eternal name, is above the great adversary, and He will have His people fully delivered, spite of all the powers of hell and earth combined. The divine standard can never be lowered — "Let My people go, that they may hold a feast to Me in the wilderness." This is Jehovah's demand, and it must be made good, though the enemy were to offer ten thousand objections. The divine glory is intimately involved in the entire separation of Israel from Egypt, and from all the people that are upon the face of the earth. "The people shall dwell alone, and shall not be reckoned among the nations." To this the enemy demurs; and to hinder it he puts forth all his malignant power, and all his crafty schemes. We have already considered two of his objections, and we shall now proceed to the third.

Part 3

"And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go? And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds we will go; for we must hold a feast unto the Lord. And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh's presence" (Ex. 10: 8-11).

These words contain a very solemn lesson for the hearts of all Christian parents. They reveal a deep and crafty purpose of the arch-enemy. If he cannot keep the parents in Egypt, he will at least seek to keep the children, and in this way mar the testimony to the truth of God, tarnish His glory in His people, and hinder their blessing in Him. Parents in the wilderness, and their children in Egypt! — how opposed to the mind of God, and utterly subversive of His glory in the walk of His people.

We should ever remember — strange that we should ever forget! — that our children are part of ourselves. God's creative hand has made them such; and, surely, what the Creator has joined together, the Redeemer would not put asunder. Hence we invariably find that God links a man and his house together. "Thou and thy house" is a phrase of deep practical import. It involves the very highest consequences, and conveys the richest consolation to every Christian parent; and, we may truly add, the neglect of it has led to the most disastrous consequences in thousands of family circles.

Very many — alas, how many! — Christian parents, through an utterly false application of the doctrines of grace, have allowed their children to grow up around them in willfulness and worldliness and while so doing they have comforted themselves with the thought that they could do nothing, and that in God's time their children would, if included in the eternal purpose, be gathered in. They have virtually lost sight of the grand practical truth that the One who has decreed the end has fixed the means of reaching it, and that it is the height of folly to think of gaining the end while neglecting the means.

Do we, then, mean to assert that all the children of Christian parents are, of necessity, included in the number of God's elect; that they will all be infallibly saved? — and if not, that it is the parents' fault? We mean to assert nothing of the kind. "Known unto God are all His works from the beginning of the world." We know nothing of God's eternal decrees and purposes. No mortal eye has scanned the page of His secret counsels.

What, then, is involved in the weighty expression, "Thou and thy house"? There are two things involved in it. In the first place, there is a most precious privilege; and, in the second place, a deep responsibility. It is unquestionably the privilege of all Christian parents to count on God for their children; but it is also their bounden duty — do we dislike the homely word? — to train their children for God.

Here we have the sum and substance of the whole matter — the two sides of this great question. The Word of God, in every part of it, connects a man with his house. "This day is salvation come to this house." "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house" (Luke 19; Acts 16). Here lies the solid basis of the privilege and responsibility of parents. Acting on the weighty principle here laid down, we are at once to take God's ground for our children, and diligently bring them up for Him, counting on Him for the result. We are to begin at the very beginning, and go steadily on, from day to day, month to month, year to year, training our children for God.

Just as a wise and skillful gardener begins, while his fruit trees are young and tender, to train the branches along the wall where they may catch the genial rays of the sun, so should we, while our children are young and plastic, seek to mould them for God. It would be the height of folly, on the part of the gardener, to wait till the branches become old and gnarled, and then seek to train them. He would find it a hopeless task. And, most surely, it is the very greatest folly, on our part, to suffer our children to remain for years and years under the molding hand of Satan, and the world, and sin, ere we rouse ourselves to the holy business of molding them for God.

Let us not be misunderstood. Let no one suppose that we mean to teach that grace is hereditary, or that we can, by any act or system of training, make Christians of our children. No! Nothing of the kind. Grace is sovereign, and the children of Christian parents must, like all others, be born of water and of the Spirit, ere they can see or enter the kingdom of God. All this is as plain and as clear as Scripture can make it; but, on the other hand, Scripture is equally clear and plain as to the duty of Christian parents to "bring up their children in the nurture and admonition of the Lord."

And what does this "bringing up" involve? What does it mean? In what does it consist? These, surely, are weighty questions for the heart and conscience of every Christian parent. It is to be feared, that very few of us indeed really understand what Christian training means, or how it is to be carried on. One thing is certain, namely, that Christian training means a great deal more than drilling religion into our children, making the Bible a task-book, teaching our children to repeat texts and hymns like a parrot, and turning the family circle into a school. No doubt it is very well to store the memory of a child with Scripture and sweet hymns. No one would think of calling this in question. But is it not too frequently the case that religion is made a weariness to the child, and the Bible a repulsive school-book?

This will never do. What is really needed is to surround our children with a thoroughly Christian atmosphere, from their earliest moments; to let them breathe the pure air of the new creation; to let them see in their parents the genuine fruits of spiritual life — love, peace, purity, tenderness, holy disinterestedness, genuine kindness, unselfishness, loving thoughtfulness of others. These things have a mighty moral influence upon the plastic mind of the child, and the Spirit of God will assuredly use them in drawing the heart to Christ — the center and the source of all these beauteous graces and heavenly influences.

But, on the other hand, who can attempt to define the pernicious effect produced upon our children by our inconsistencies, by our bad temper, our selfish ways, our worldliness, and covetousness? Can we be said to bring our children out of Egypt when Egypt's principles and habits are seen in our whole career? It may be we use and teach the phraseology of the wilderness or of Canaan; but our ways, our manners, our habits are those of Egypt, and our children are quicksighted enough to mark the gross inconsistency, and the effect upon them is deplorable beyond expression. We have but little idea of the way in which the unfaithfulness of Christian parents has contributed to swell the tide of infidelity which is rising around us with such appalling rapidity.

It may be said, and said with a measure of truth, that children are responsible spite of the inconsistency of their parents. But, most assuredly, whatever amount of truth there may be in this statement, it is not for parents to urge it. It ill becomes us to fall back upon the responsibility of our children in view of our failure in meeting our own. They are responsible, no doubt, but so are we; and if we fail to exhibit before the eyes of our children those living and unanswerable proofs that we ourselves have left Egypt, and left it for ever, need we marvel if they remain?

Of what possible use is it to talk about wilderness life, and our being in Canaan, while our manners, our habits, our ways, our deportment, our spirit, the bent of our whole life, bears and exhibits the impress of Egypt? None whatever. The language of the life gives the lie to the language of the lips, and we know full well that the former is far more telling than the latter. Our children will judge from our conduct, not from our talk, where we really are; and is this to be wondered at? Is not conduct the real index of conviction? If we have really left Egypt, it will be seen in our ways; and if it be not seen in our ways, the talk of the lips is worse than worthless; it only tends to create disgust in the minds of our children, and to lead them to the conclusion that Christianity is a mere sham.

All this is deeply solemn, and should lead Christian parents into the most profound exercise of soul in the presence of God. We may depend upon it there is a great deal more involved in this question of training than many of us are aware of. Nothing but the direct power of the Spirit of God can fit parents for the great and holy work of training their children, in these days in which we live, and in the midst of the scene through which we are passing. That word falls upon the heart with heavenly sweetness and power: "My grace is sufficient for thee." We can, with fullest confidence, reckon upon God to bless the very feeblest effort to lead our dear children forth out of Egypt. But the effort must be made, and made, too, with real, fixed, earnest purpose of heart. It will not do to fold our arms and say, "Grace is not hereditary. We cannot convert our children. If they are of the number of God's elect they must be saved; if not, they cannot."

All this is one-sided and utterly false. It will not stand; it cannot bear the light of the judgment-seat of Christ. Parents cannot get rid of the holy responsibility of training their children for God; that responsibility begins with, and is based upon, the relationship; and the right discharge of it demands continual exercise of soul before God, in reference to our children. We have to remember that the foundation of character is laid in the nursery. It is in the early days of infancy that Christian training begins, and it must be steadily pursued, from day to day, month to month, and year to year, in simple, hearty dependence upon God who will, most assuredly, in due time, hear and answer the earnest cry of a parent's heart, and crown with His rich blessing the faithful labours of a parent's hands.

And, while on this subject of training children, we would, in true brotherly love, offer a suggestion to all Christian parents as to the immense importance of inculcating a spirit of implicit obedience.

If we mistake not, there is very wide-spread failure in this respect, for which we have to judge ourselves before God. Whether through a false tenderness, or indolence, we suffer our children to walk according to their own will and pleasure, and the strides which they make along this road are alarmingly rapid. They pass from stage to stage with great speed until, at length, they reach the terrible goal of despising their parents altogether, throwing their authority entirely overboard, and trampling beneath their feet the holy order of God, and turning the domestic circle into a scene of godless misrule and confusion.

How dreadful this is we need not say, or how utterly opposed to the mind of God, as revealed in His holy Word. But have we not ourselves to blame for it? God has put into the parents' hands the reins of government, and the rod of authority, but if parents, through indolence, suffer the reins to drop from their hands; and if through false tenderness or moral weakness, the rod of authority is not applied, need we marvel if the children grow up in utter lawlessness? How could it be otherwise? Children are, as a rule, very much what we make them. If they are made to be obedient, they will be so; and if they are allowed to have their own way, the result will be accordingly.

Are we then to be continually chucking the reins and brandishing the rod? By no means. This would be to break the spirit of the child, instead of subduing his will. Where parental authority is thoroughly established, the reins may lie gently on the neck, and the rod be allowed to stand in the corner. The child should be taught, from his earliest hour, that the parent only wills his good, but the parent's will must be supreme. Nothing is simpler. A look is enough for a properly trained child. There is no need whatever to be continually hawking our authority; indeed nothing is more contemptible whether in a husband, a father, or a master. There is a quiet dignity about one who really possesses authority; whereas the spasmodic efforts of weakness only draw out contempt.

We have found, through many years of experience and careful observation that the real secret of successful training lies in the proper adjustment of firmness and tenderness. If the parent, from the very beginning, establishes his authority, he may exercise as much tenderness as the most loving heart can desire or display. When the child is really made to feel that the reins and rod are under the direct control of sound judgment and true affection, and not of a sour temper and an arbitrary will, there will be little difficulty in training him.

In a word, firmness and tenderness are the two essential ingredients in all sound education; a firmness which the child will not dare to question; a tenderness which takes account of the child's every real want and right desire. It is sad indeed if the idea which a child forms of parental authority be that of arbitrary interference with, or a cold indifference to, his little wishes and wants. It is not thus our heavenly Father deals with us; and He is to be our model in this as in all beside.

If it be written, and it is written, "Children, obey your parents in all things"; it is also, in beautiful adjusting power, written, "Fathers, provoke not your children, lest they be discouraged." Again, if it be said, "Children, obey your parents in the Lord; for this is right"; it is also said, "Ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord." In short, the child must be taught to obey; but the obedient child must be allowed to breathe an atmosphere of tenderness, and to walk up and down in the sunshine of parental affection. This is the spirit of Christian education.

Most gladly would we dwell further on this great practical subject; but we trust sufficient has been said to rouse the hearts and consciences of all Christian parents to a sense of their high and holy responsibilities in reference to their beloved offspring; and also to show that there is a great deal more involved in bringing our children out of Egypt, and taking God's ground for them than many of us are aware of. And if the reading of the foregoing lines be used of God to lead any parent into prayerful exercise in this most weighty matter, we shall not have penned them in vain.

Part 4

We shall close this paper with the briefest possible reference to the enemy's fourth and last objection, which is embodied in the following words, "And Pharaoh called unto Moses, and said, Go ye, serve the Lord; only let your flocks and your herds be stayed: let your little ones also go with you." He would let them go, but without resources to serve the Lord. If he could not keep them in Egypt, he would send them away crippled and shorn. Such is the enemy's last demurrer.

But mark the noble reply of a devoted heart. It is morally grand. "And Moses said, Thou must give us also sacrifices and burnt-offerings, that we may sacrifice unto the Lord our God. Our cattle also shall go with us; there shall not a hoof be left behind: for thereof must we take to serve the Lord our God; and" — ponder these suggestive words — "We know not with what we must serve the Lord until we come thither."

We must be fully and clearly on God's ground and at His stand-point, before ever we can form any true idea of the nature and extent of His claims. It is utterly impossible while surrounded by a worldly atmosphere, and governed by a worldly spirit, worldly principles, and worldly objects, to have any just sense of what is due to God. We must stand on the lofty ground of accomplished redemption — in the full-orbed light of the new creation — apart from this present evil world, ere we can properly serve Christ.

It is only when, in the power of an indwelling Spirit, we see where we are brought by the death and resurrection of Christ — "three days' journey" — that we can at all understand what true Christian service is; and then we shall clearly see and fully own, that "all we are, and all we have, belong to Him." "We know not with what we must serve the Lord until we come thither." Precious words! May we better understand their force, meaning, and practical application! Moses, the man of God, meets all Satan's objections by a simple but decided adherence to Jehovah's demand, "Let My people go, that they hold a feast unto Me in the wilderness. "

This is the true principle we are called to maintain spite of all objections. If that standard be lowered, ever so little, the enemy gains his point, and Christian service and testimony are undermined — if not made impossible.

May the Eternal Spirit lead our souls into the wide field of practical truth indicated by the heading of this paper, “Jehovah's demand, and Satan's objections.”

Many are the chains that bound me

But the Lord has loosed them all,

Arms of mercy now surround me

Favours these, nor few, nor small

Saviour, keep me!

Keep Thy servant lest he fall.

Gilgal

C. H. Mackintosh

Joshua 5

Part 1

"Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." (Rom. 15: 4) These few words furnish a title, distinct and unquestionable, for the Christian to range through the wide and magnificent field of Old Testament scripture, and gather therein instruction and comfort, according to the measure of his capacity, and the character or depth of his spiritual need. And, were any further warrant needed, we have it with equal clearness in the words of another inspired epistle: “Now all these things happened unto them (Israel) for ensamples; and they are written for our admonition, upon whom the ends of the world are come." 1 Corinthians 10: 11.

No doubt, in reading the Old Testament, as in reading the New, there is constant need of watchfulness; need of self-emptiness, of dependence upon the direct teaching of the Holy Spirit, by whom all scripture has been indicted. The imagination must be checked, lest it lead us into crude notions and fanciful interpretations, which tend to no profit, but rather to the weakening of the power of scripture over the soul, and hindering our growth in the divine life.

Still, we must never lose sight of the divine charter made out for us, in Romans 15: 4 — never forget for a single moment, that “Whatsoever things were written aforetime were written for our learning." It is in the strength of these words that we invite the reader to accompany us back to the opening of the Book of Joshua, that we may together contemplate the striking and instructive scenes presented there, and seek to gather up some of the precious “learning" there unfolded. If we mistake not, we shall learn some fine lessons on the banks of the Jordan, and find the air of Gilgal most healthful and bracing for the spiritual constitution.

We have all been accustomed to look at Jordan as the figure of death — the death of the believer — his leaving this world, and going to heaven. Doubtless, the reader has often read and heard these lines —

"Could we but stand where Moses stood,

And view the landscape o'er,

Not Jordan's stream, or death's cold flood,

Could fright us from the shore."

But all this line of thought, feeling, and experience, is very far below the mark of true Christianity. A moment's reflection, in the true light which scripture pours upon our souls, would be sufficient to show how utterly deficient is the popular religious thought as to Jordan. For instance, when a believer dies and goes to heaven, is he called to fight? Surely not. All is rest and peace up yonder — ineffable, eternal peace. Not a ripple on that ocean. No sound of alarm throughout that pure and holy region. No conflict there. No need of armor. We shall want no girdle, because our garments may flow loosely around us. We shall not need a breastplate of righteousness, for divine righteousness shall there have its eternal abode. We shall have no want of sandals, for there will be no rough or thorny places in that fair and blissful region. No shield called for there, inasmuch as there will be no fiery darts flying; no helmet of salvation, for the divine and eternal results of God's salvation shall then be reached. No sword, inasmuch as there will be neither enemy nor evil occurrent throughout all that blissful, sunny region.

Hence, therefore, Jordan cannot mean the death of the believer and his going to heaven, for the simplest of all reasons that it was when Israel crossed the Jordan that their fighting, properly speaking, began. True they had fought with Amalek in the wilderness; but it was in Canaan that their real war commenced. A child can understand this.

But does not Jordan represent death? Most surely it does. And may not the believer have to cross it? True; but if he has, he finds it dry, because the Prince of Life has gone down into its deepest depths, and opened up a pathway for His people by the which they pass over into their eternal inheritance.

There is no such idea in the word of God — in the gospel of Christ, or in the entire range of our heavenly Christianity — as a Christian standing where Moses stood, when, from Pisgah's top, he looked forth over the promised land. Moses, in the governmental dealings of God, was prevented going over Jordan. And, looking at Moses officially, we know that the law could not possibly bring the people into Canaan.

But Christ, the true Joshua, has crossed the Jordan, and not only crossed it, but turned it into a pathway by which the ransomed host can pass over dry-shod into the heavenly Canaan. The Christian is not called to stand shivering on the brink of the river of death, as one in doubt as to how it may go with him. That river is dried up for faith. Its power is gone. Our adorable Lord “has abolished death, and brought life and incorruptibility to light by the gospel."

Glorious, enfranchising fact! Let us praise Him for it. Let all our ransomed powers adore Him. Let our whole moral being be stirred up to chant the praises of Him who has taken the sting from death, and destroyed him who had the power of death, that is the devil, and conducted us into a sphere which is pervaded throughout with life, light, incorruptibility, and glory. May our entire practical career be to His glory!

We shall now proceed to examine, more particularly, the teaching of scripture on this great subject, and may the Holy Spirit Himself be our immediate instructor!

"And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there, before they passed over. And it came to pass, after three days, that the officers went through the host; and they commanded the people, saying, When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it. Yet there shall be a space between you and it, about two thousand cubits by measure; come not near unto it, that ye may know the way by which ye must go; for ye have not passed this way heretofore." Joshua 3: 1-4.

There are three deeply important points in Israel's history, which the reader would do well to ponder. There is, first, the blood-stained lintel, in the land of Egypt; secondly, the Red Sea; thirdly, the river Jordan.

Now, in each of these we have a type of the death of Christ, in someone or other of its grand aspects — for, as we know, that precious death has many and various aspects, and nothing can be more profitable for the Christian, and nothing, surely, ought to be more attractive, than the study of the profound mystery of the death of Christ. There are depths and heights in that mystery which eternity alone will unfold; and it should be our delight, now, under the powerful ministry of the Holy Ghost, and in the perfect light of holy scripture, to search into these things for the strength, comfort, and refreshment of the inward man.

Looking, then, at the death of Christ, as typified by the blood of the paschal lamb, we see in it that which screens us from the judgment of God. "I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment; I am the Lord. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt." Exodus 12

Now, we need hardly say, it is of the deepest moment for the exercised, consciously guilty, soul, to know that God has provided a shelter from wrath and judgment to come. No rightly instructed person would think, for a moment, of undervaluing such an aspect of the death of Christ. “When I see the blood, I will pass over you." Israel's safety rested upon God's estimate of the blood. He does not say, “When you see the blood." The Judge saw the blood — knew its value, and passed over the house. Israel was screened by the blood of the lamb — by God's estimate of that blood, not by their own. Precious fact!

How prone we are to be occupied with our thoughts about the blood of Christ, instead of with God's thoughts! We feel we do not value that precious blood as we ought — who ever did or ever could? And then we begin to question if we are safe, seeing we so sadly fail in our estimate of Christ's work, and in our love to His Person.

Now, if our safety depends, in the smallest degree, upon our estimate of Christ's work, or our love to His Person, we are in more imminent danger than if it depended upon our keeping the law. True it is — most true — who could think of denying it? — we ought to value Christ's work, and we ought to love Himself. But if all this be put upon the footing of a righteous claim, and if our safety rests upon our answering to that claim, then are we in greater danger, and more justly condemned than if we stood on the ground of a broken law. for, just in proportion as the claims of Christ are higher than the claims of Moses, and in proportion as Christianity is higher than the legal system, so are we worse off, in greater danger, further from peace, if our safety depends upon our response to those higher claims.

Mark, it is not that we ought not to answer to such claims; we most certainly ought. But we have not; and hence, so far as we are concerned, our ruin and guilt are only made more manifest, and our condemnation more righteous, if we stand upon the claims of Christ, because we have not answered to them. If we are to be saved by our estimate of Christ, by our response to His claims, by our appreciation of His love, we are worse off by far than if we were placed under the claims of the law of Moses.

But, blessed be God, it is not so. We are saved by grace — free, sovereign, divine, and eternal grace — not by our sense of grace. We are sheltered by the blood, not by our estimate of the blood. Jehovah did not say, on that awful night, “When you see the blood, and estimate it as you ought, I will pass over you." Nothing of the kind. This is not the way of our God. He wanted to shelter His people, and to let them know that they were sheltered — perfectly, because divinely sheltered — and therefore He places the matter wholly upon a divine basis; He takes it entirely out of their hands, by assuring them that their safety rested, simply and entirely, upon the blood, and upon His estimate thereof. He gives them to understand that they had nothing whatever to do with providing the shelter. It was His to provide. It was theirs to enjoy.

Thus it stood between Jehovah and His Israel, in that memorable night; and thus it stands between Him and the soul that simply trusts in Jesus now. We are not saved by our love, or our estimate, or our anything. We are saved by the blood, and by God's estimate of it. And just as Israel, within that bloodstained lintel, screened from judgment — safe from the sword of the destroyer — could feed upon the roasted lamb, so may the believer, perfectly sheltered from the wrath to come — sweetly secure from all danger — screened from judgment, feed upon Christ in all the preciousness of what He is.

But more of this by-and-by.

We are specially anxious that the reader should weigh the point on which we have been dwelling, if he be one who has not yet found peace, even as to the question of safety from judgment to come, which, as we shall see (if God permit) ere we close this paper, is but a small part, though an ineffably precious part, of what the death of Christ has procured for us. We have very little idea indeed of how much of the leaven of self-righteousness cleaves to us, even after our conversion, and how immensely it interferes with our peace, and our enjoyment of grace. It may be we fancy we have got done with self-righteousness when we have given up all thoughts of being saved by our works; but, alas! it is not so, for the evil takes a thousand shapes, and of all these, none is more subtle than that at which we have glanced, namely, the feeling that we do not value the blood as we ought, and the doubting our safety on that ground. All this is the fruit of self-righteousness. We have not got done with self. True, we are not, it may be, making a saviour of our doings, but we are of our feelings. We are seeking, unknown to ourselves perhaps, to find some sort of title in our love to God, or our appreciation of Christ.

Now, all this must be given up. We must rest simply on the blood of Christ, and upon God's testimony to that blood. He sees the blood. He values it as it deserves. He is satisfied. This ought to satisfy us. He did not say to Israel, When I see how you behave yourselves; when I see the unleavened bread, the bitter herbs, the girded loins, the shod feet, I will pass over you.

No doubt all these things had their proper place; but that proper place was not as the ground of safety, but as the secret of communion. They were called to behave themselves — called to keep the feast; but it was as being, not in order to be, a sheltered people. This made all the difference. It was because they were divinely screened from judgment that they could keep the feast. They had the authority of the word of God to assure them that there was no judgment for them; and if they believed that word they could celebrate the feast in peace and safety. “Through faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them." Heb. 11: 28.

Here lies the deep and precious secret of the whole matter. It was by faith he kept the Passover. God had said, “When I see the blood, I will pass over you," and He could not deny Himself. It would have been a denial of His very nature and character, and an ignoring of His own blessed remedy, had a single hair of an Israelite's head been touched, on that deeply solemn night. It was not, we repeat, in anywise a question of Israel's state or Israel's deservings. It was simply and entirely a question of the value of the blood in God's sight, and of the truth and authority of His own word.

What stability is here! What peace and rest! What a solid ground of confidence! The blood of Christ, and the word of God! True — divinely true; — let it never be forgotten or lost sight of; it is only by the grace of the Holy Spirit that the word of God can be received, or the blood of Christ relied upon. Still, it is the word of God and the blood of Christ, and nothing else, which give peace to the heart, as regards all question of coming judgment. There can be no judgment for the believer. And why? Because the blood is on the mercy-seat, as the perfect proof that judgment has been already executed.

"He bore on the tree the sentence for me,

And now both the Surety and sinner are free."

Yes, all praise to His name, thus it stands as to every soul that simply takes God at His word, and rests in the precious blood of Christ. It is as impossible that such an one can come into judgment, as that Christ Himself can. All who are sheltered by the blood are as safe as God can make them — as safe as Christ Himself. It seems perfectly wonderful, for any poor sinful mortal to be able to pen such words; but the blessed fact is, it is either this or nothing. If there is any question as to the believer's safety, then the blood of Christ is not on the mercy-seat, or it is of no account in the judgment of God. If it be a question of the believer's state, of his worthiness, of his feelings, of his experience, of his walk, of his love, of his devotedness, of his appreciation of Christ, then would there be no force, no value, no truth in that glorious sentence, “When I see the blood, I will pass over ;" for, in that case, the form of speech should be entirely changed, and a dark and chilling shade be cast over its heavenly luster. It should then be, “When I see the blood, and . . . ."

But no, beloved anxious reader, it is not, and it never can be, thus. Nothing must ever be added — not the weight of a feather, the breadth of a hair, or the movement of an eyelash — to that precious blood which has perfectly satisfied God as a Judge, and which perfectly shelters every soul that simply believes what God says because He says it. If the righteous Judge has declared Himself satisfied, surely the guilty culprit may well be satisfied also. God is satisfied with the blood of Jesus; and when the soul is satisfied likewise, all is settled, and there is peace, as regards the question of judgment. “There is no condemnation to them that are in Christ Jesus." How can there be, seeing He has borne the condemnation in their stead? To doubt the believer's exemption from judgment is to make God a liar, and to make the blood of Christ of none effect.

The reader will note that, thus far, we have been occupied only with the question of deliverance from judgment — a most weighty question surely. But, as we shall see in the course of this series of papers, there is far more secured for us by the death of Christ than freedom from judgment and wrath, blessed as that is. That peerless sacrifice does a great deal more for us than keep God out as a Judge.

But, for the present, we pause, and shall close this paper with a solemn and earnest question to the reader — Art thou sheltered by the blood of Jesus? Do not rest, beloved, until you can answer with a clear and unhesitating “Yes." Remember, you are either sheltered by the blood, or exposed to the horrors of eternal judgment.

Part 2

In our last paper we had before us Israel under the shelter of the blood. A grand reality, most surely; who could duly estimate it? What human language could suitably unfold the deep blessedness of being screened from the judgment of God by the blood of the Lamb — of being within that hallowed circle where wrath and judgment can never come? Who can speak aright of the privilege of feeding, in perfect safety, on the Lamb, whose precious blood has for ever averted from us the wrath of a sin-hating God?

But, blessed as all this is, there is much more than this. There is far more comprehended in the salvation of God than deliverance from judgment and wrath. We may have the fullest assurance that our sins are forgiven, that God will never enter into judgment with us on account of our sins; and yet be very far indeed from the enjoyment of the true Christian position. We may be filled with all manner of fears about ourselves — fears occasioned by the consciousness of indwelling sin — the power of Satan — the influence of the world. All these things may crop up before us, and fill us with the gravest apprehensions.

Thus, for example, when we turn to Exodus 14, we find Israel in the deepest distress, and almost overwhelmed with fear. It would seem as if they had, for the moment, lost sight of the fact that they had been under the cover of the blood.

Let us look at the passage.

“And the Lord spake unto Moses, saying, Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea. For Pharaoh will say of the children of Israel They are entangled in the land, the wilderness hath shut them in. And I will harden Pharaoh's heart, that he shall follow after them: and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they did so. And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?" — mark these words: — "And he made ready his chariot, and took his people with him. And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with a high hand. But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them, encamping by the sea, beside Pi-hahiroth, before Baal-zephon. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the Lord."

Now, we may feel disposed to ask, “Are these the people whom we have seen so recently feeding, in perfect Safety, under the cover of the blood?" The very same. Whence, then, these fears, this intense alarm, this agonizing cry? Did they really think that Jehovah was going to judge and destroy them, after all? Not exactly. Of what, then, were they afraid? Of perishing in the wilderness after all. “And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness."

All this was most gloomy and depressing. Their poor hearts seem to fluctuate between “graves in Egypt" and death in the wilderness. There is no sense of deliverance; no adequate knowledge either of God's purposes or of God's salvation. all seems utter darkness, almost bordering upon hopeless despair. They are thoroughly hemmed in and “shut up." They seem in a worse plight than ever. They heartily wish themselves back again amid the brick-kilns and stubble fields of Egypt; the mountains on either side of them; the sea in front; Pharaoh and all his terrific hosts behind.

The case seemed perfectly hopeless; and hopeless it was, so far as they were concerned. They were utterly powerless, and they were being made to realize it, and this is a very painful process to go through; but very wholesome and valuable, yea, most necessary for all. We must all, in one way or another, learn the force, meaning, and depth of that phrase, “without strength"! It is exactly in proportion as we find out what it is to be without strength, that we are prepared to appreciate God's “due time."

But, we may here inquire, "is there aught in the history of God's people now answering to Israel's experience at the Red Sea?" Doubtless there is; for we are told that the things which happened unto Israel are our ensamples, or types. And, most surely, the scene at the Red Sea is full of instruction for us. How often do we find the children of God plunged in the very depths of distress and darkness as to their state and prospects! It is not that they question the love of God, or the efficacy of the blood of Jesus, nor yet that God will reckon their sins to them, or enter into judgment with them. But still, they have no sense of full deliverance. They do not see the application of the death of Christ to their evil nature. They do not realize the glorious truth that by that death they are completely delivered from this present evil world, from the dominion of sin, and from the power of Satan. They, to a certain extent, see that the blood of Jesus screens them from the judgment of God; but there is no bright, happy, emancipating sense of full and everlasting salvation. They are, to speak according to our type, at Egypt's side of the Red Sea, and in danger of falling into the hands of the prince of this world. They do not see “all their enemies dead on the seashore." They cannot sing the song of redemption. No one can sing it, until he stands by faith on the wilderness side of the Red Sea, or, in other words, until he sees his complete deliverance from sin, the world, and Satan.

Thus, in contemplating the facts of Israel's history, as recorded in the first fifteen chapters of Exodus, we observe that they did not raise a single note of praise until they had passed through the Red Sea. We hear the cry of sore distress, under the cruel lash of Pharaoh's task-masters, and amid the grievous toil of Egypt's brick-kilns. And we hear the cry of terror when they stood “between Migdol and the sea." All this we hear; but not one note of praise, not a single accent of triumph, until the waters of the Red Sea rolled between them and the land of death and darkness, and they saw all the power of the enemy broken and gone. “Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore. And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord and his servant Moses. Then sang Moses and the children of Israel."

Now, what is the simple application of all this to us as Christians? What grand lesson are we to learn from the scenes on the shores of the Red Sea? In a word, of what is the Red Sea a type? And what is the difference between the blood-stained lintel and the divided sea?

The Red Sea is the type of the death of Christ, in its application to all our spiritual enemies, sin, the world, and Satan. By the death of Christ the believer is completely and for ever delivered from the power of sin. He is, alas! conscious of the presence of sin; but its power is gone. He has died to sin, in the death of Christ; and what power has sin over a dead man? It is the privilege of the Christian to reckon himself as much delivered from the dominion of sin as a man lying dead on the floor. What power has sin over such an one? None whatever. No more has it over the Christian. Sin dwells in the believer, and will do so to the end of the chapter; but its rule is gone. Christ has wrested the sceptre from the grasp of our old master, and shivered it to atoms. It is not merely that His blood has purged our sins; but His death has broken the power of sin.

It is one thing to know that our sins are forgiven, and another thing altogether to know that “the body of sin is destroyed" — its rule ended — its dominion gone. Many will tell you that they do not question the forgiveness of their past sins, but they do not know what to say as to indwelling sin. They fear lest, after all, that may come against them, and bring them into judgment. Such persons are, to use the figure, “between Migdol and the sea." They have not learnt the doctrine of Romans 6. They have not as yet, in their Spiritual intelligence and apprehension, reached the resurrection side of the Red Sea. They do not know what it is to be dead unto sin, and alive unto God through Jesus Christ our Lord.

And let the reader particularly note the force of the apostle's word, “reckon." How very different it is, in every way, from our word, “realize!" This latter word may do very well where natural or human things are concerned. We can realize physical or material facts; but where a spiritual truth is involved, it is not a question of realizing, but of reckoning. How can I realize that I am dead to sin? All my own experience, my own feelings, my inward self-consciousness seems to offer a flat contradiction to the truth. I cannot realize that I am dead; but God tells me I am. He assures me that He counts me to have died to sin when Christ died. I believe it; not because I feel it, but because God says it. Reckon myself to be what God tells me I am. If I were sinless; if I had no sin in me, I should never be told to reckon myself dead to sin; neither should I ever be called to listen to such words as, “Let not sin, therefore, reign in your mortal body." But it is just because I have sin dwelling in me, and in order to give me full practical deliverance from its reigning I power, that I am taught the grand enfranchising truth, that the dominion of sin is broken by the death of Christ.

How do I know this? Is it because I feel it? Certainly not. How could I feel it? How could I realize it? How could I ever have the self-consciousness of it, while in the body? Impossible. But God tells me I am dead to sin. I believe it. I do not reason about it. I do not stagger at it because I cannot find any evidence of its truth in myself. I take God at His word. I reckon myself to be what He tells me I am. I do not endeavour to struggle, and strive, and work myself into a sinless state which is impossible. Neither do I imagine myself to be in it, which were a deceit and a delusion; but by a simple, childlike faith, I take the blessed ground which faith assigns me, in association with a dead and risen Christ. I look at Christ, and see in Him, according to God's word, the true expression of what I am, in the Divine Presence. I do not reason from myself upwards, but I reason from God downwards. This makes all the difference. It is just. the difference between unbelief and faith — between law and grace — between human religion and divine Christianity. If I reason from self, my process of reasoning is carried on in the dark, and all my conclusions must be utterly false. But if, on the other hand, I reason from God, my process of reasoning is carried on in the light, even the light of His eternal truth, and all my conclusions are divinely sound.

It is an unspeakable mercy to get done with self, in all its phases and in all its workings, and to be brought to rest, in all simplicity, on the written word, and on the Christ which that written word presents to our souls. Self-occupation is the death-blow to fellowship, and a complete barrier to the soul's rest. It is absolutely impossible for any one to enjoy peace so long as he is occupied with himself. He must cease from self, and hearken to God's word, and rest, without a single question, on its pure, precious, and everlasting record. God's word never changes. I change; my frames, my feelings, my experience, my circumstances, change continually; but God's word is the same yesterday, and to-day, and for ever.

Furthermore, it is a grand and essential point for the soul to apprehend that Christ is the only definition of the believer's place before God. This gives immense power, liberty, and blessing. “As he is, so are we, in this world." (1 John 4: 17) This is something perfectly wonderful; only let us ponder it. Let us think of a poor, wretched, guilty, slave of sin, a bondslave of Satan, a votary of the world, exposed to eternal judgment — the flames of an everlasting hell — such an one taken up by sovereign grace, delivered completely from the grasp of Satan, the dominion of sin, the power of this present evil world — pardoned, washed, justified, brought nigh to God, accepted in Christ, and perfectly and forever identified with Him, so that the Holy Ghost can say, as Christ is, so is he in this world.

All this seems too good to be true; and, most assuredly, it is too good for us to get; but, blessed be the God of all grace, and blessed be the Christ of God it is not too good for Him to give. God gives like Himself. He will be God, spite of our unworthiness and Satan's opposition. He will act in a way worthy of Himself, and worthy of the Son of His love. Were it a question of our deservings, we could only think of the deepest and darkest pit of hell. But seeing it is a question of what is worthy of God to give, and that He gives according to His estimate of the worthiness of Christ, then, verily, we can think of the very highest place in heaven. The glory of God, and the worthiness of His Son, are involved in His dealings with us; and hence everything that could possibly stand in the way of our eternal blessedness, has been disposed of in such a manner as to secure the divine glory, and furnish a triumphant answer to every plea of the enemy. Is it a question of trespass? “He has forgiven us all trespasses." Is it a question of sin? He has condemned sin. Is it a question of guilt? It is cancelled by the blood of the cross. Is it a question of death? He has taken away its sting, and actually made it part of our property. Is it a question of Satan? He has destroyed him. Is it a question of the world? He has delivered us from it, and snapped every link which connected us with it.

Thus, beloved Christian reader, it stands with us, if we are to be taught by scripture — if we are to take God at His word — if we are to believe what He says. And, we may add, if it be not thus, we are in our sins; under the power of sin; in the grasp of Satan; obnoxious to death; part and parcel of an evil, Christless, Godless, world, and exposed to the unmitigated wrath of God — the vengeance of eternal fire.

Oh! that the blessed Spirit may open the eyes of God's people, and give them to see their proper place, their proper portion, on resurrection ground, in association with a risen and glorified Christ.

Part 3

Having glanced at two of the leading points in our subject, namely, Israel under the shelter of the blood; and Israel on the shores of the Red Sea; we have, now, to contemplate for a few moments, Israel crossing the Jordan, and celebrating the paschal feast at Gilgal, in which they represent the true position of Christians now.

The Christian is one who is not only sheltered from judgment by the blood of the Lamb, but delivered from this present evil world, by the death of Christ, and associated with Him where He now is, at the right hand of God. He is blessed with all spiritual blessings, in the heavenlies in Christ. He is, thus, a heavenly man, and, as such, is called to walk — in this world, in all the varied relationships and responsibilities in which the good hand of God has placed him. He is not a monk, or an ascetic, or a man living in the clouds — fit neither for earth or heaven. He is not one who lives in a dreamy, misty, unpractical region; but, on the contrary, one whose happy privilege it is, from day to day, to reflect, amid the scenes and circumstances of earth, the graces and virtues of a heavenly Christ with whom, through infinite grace, and on the solid ground of accomplished redemption, he is linked by the power of the Holy Ghost.

Such is the Christian, according to the teaching of the New Testament. Let the reader see that he understands it. It is very real, very definite, very positive, very practical. a child may know it, and realize it, and exhibit it. A Christian is one whose sins are forgiven — who possesses eternal life and knows it — in whom the Holy Ghost dwells — He is accepted in, and associated with a risen and glorified Christ — He has broken with the world, is dead to sin and the law, and finds His object, and His delight, and his spiritual sustenance in the Christ who loved him and gave Himself for him, and for whose coming he waits every day of his life.

This, we repeat, is the New Testament idea of a Christian. How immensely it differs from the ordinary type of Christian profession around as, we need not say. But let the reader measure himself by the divine standard, and see wherein he comes short; for of this he may rest assured, that there is no reason whatsoever, so far as the love of God, or the work of Christ, or the testimony of the Holy Ghost is concerned, why he should not be in the full enjoyment of all the rich and rare spiritual blessings which appertain to the true Christian position. Dark unbelief, fed by legality, bad theology and spurious religiousness, robs many of God's dear children of their proper place and portion. And not only so, but from want of a thorough break with the world, many are sadly hindered from the clear perception and full realization of their position and privileges as heavenly men.

But we are rather anticipating the instruction unfolded to us in the typical history of Israel, in Joshua 3-5 to which we shall now turn. “And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over. And it came to pass, after three days, that the officers went through the host. And they commanded the people, saying, When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it. Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go; for ye have not passed this sway heretofore." Joshua 3: 1-4

It is most desirable that the reader should, with all simplicity and clearness, seize the true spiritual import of the river Jordan. It typifies the death of Christ in one of its grand aspects, just as the Red Sea typifies it in another. When the children of Israel stood on the wilderness side of the Red Sea, they sang the song of redemption. They were a delivered people — delivered from Egypt and the power of Pharaoh. They saw all their enemies dead on the sea shore. They could even anticipate, in glowing accents, their triumphal entrance into the promised land. “Thou in thy mercy hast led forth the people which thou hast redeemed; thou hast guided them in thy strength unto thy holy habitation. The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestine. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them: all the inhabitants of Canaan shall melt away. Fear and dread shall fall upon them: by the greatness of thine arm they shall be still as a stone; till thy people pass over, O Lord, till the people pass over which thou hast purchased. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in; in the sanctuary, O Lord, which thy hands have established. The Lord shall reign for ever and ever."

All this was perfectly magnificent, and divinely true. But they were not yet in Canaan. Jordan — of which, most surely, there is no mention in their glorious song of victory — lay between them and the promised land. True, in the purpose of God, and in the judgment of faith, the land was theirs; but they had to traverse the wilderness, cross the Jordan, and take possession.

How constantly we see all this exemplified in the history of souls. When first converted, there is nothing but joy and victory and praise. They know their sins forgiven; they are filled with wonder, love and praise. Being justified by faith, they have peace with God, and they can rejoice in hope of His glory, yea and joy in Himself through Jesus Christ our Lord. They are in Romans 5: 1-11; and, in one sense, there can be nothing higher. Even in heaven itself, we shall have nothing higher or better than "joy in God." Persons sometimes speak of Romans 8 being higher than Romans 5. But what can be higher than “joy in God?" If we are brought to God, we have reached the most exalted point to which any soul can come. To know Him as our portion, our rest, our stay, our object, our all; to have all our springs in Him, and know Him as a perfect covering for our eyes, at all times and in all places, and under all circumstances. This is heaven itself to the believer.

But there is this difference between Romans 5 and Romans 8 that 6 and 7 lie between; and when the soul has travelled practically through these latter, and learnt how to apply their profound and precious teaching to the great questions of indwelling sin and the law, then is it in a better state, though, most assuredly, not in a higher standing.

We repeat, and with emphasis, the words, “travelled practically." For it must be even so, if we would really enter into these holy mysteries, according to God. It is easy to talk about being “dead to sin “and “dead to the law" — easy to see these things written in Romans 6 and Romans 7 easy to grasp, in the intellect, the mere theory of these things. But the question is, have we made our own of them? — Have they been applied practically to our souls, by the power of the Holy Ghost? And are they livingly exhibited in our ways, to the glory of Him who, at such a cost to Himself, has brought us into such a marvelous place of blessing and privilege?

It is much to be feared that there is a vast amount of merely intellectual traffic in these deep and precious mysteries of our most holy faith which — were they only laid hold of in spiritual power — are calculated to produce the most marked results in practice.

But, we must return to our theme; and, in doing so, we would ask the reader if he really understands the true spiritual import of the river Jordan? What does it really mean? We have said that it typifies the death of Christ. But in what aspect? — For that precious death has many and various aspects. We believe the Jordan sets forth the death of our Lord Jesus Christ, not so much in its application to that from which we are delivered, as to that into which we are introduced. The Red Sea delivered Israel from Egypt and the power of Pharaoh. Jordan brought them into the land of Canaan.

We find both in the death of Christ. He, blessed be His Name, has by His death on the cross — His death for us, delivered us from our sins — from guilt and condemnation — from Satan's power, and from this present evil world.

But, more than this, He has by the same infinitely precious work, brought us, now, into an entirely new position, in living union and association with Himself, where He is at God's right hand. Such is the distinct teaching of Ephesians 2. “But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in the heavenlies in Christ Jesus." Verses 4-6

Note the little word “Hath." He is not speaking of what God will do; but of what He hath done — done for us and with us in Christ Jesus. The believer is not one who is waiting to go to heaven when he dies. He is there already in the Person of His living and glorified Head — there, too, in spirit and by faith.

Is all this real and true? As real and true as that Christ hung on the cross and lay in the grave …As real and true as that we were dead in trespasses and sins …As real and true as the eternal truth of God can make it …As real and true as the indwelling of the Holy Spirit in the body of every true believer.

Mark, reader, we are not, now, speaking of the practical working out of all this glorious truth in the life of Christians, from day to day. This is another thing altogether. Alas! alas! if our only idea of true Christian position were to be drawn from the practical career of professing Christians, we might give up Christianity as a myth, a sham and a fable.

But thank God, it is not so. We must learn what true Christianity is from the pages of the New Testament; and, having learnt it there judge ourselves, our ways, our surroundings, by its heavenly light. In this way, while we shall ever have to confess and mourn over our shortcomings, our hearts shall, ever more and more, be filled with praise to Him whose infinite grace has brought us into such a glorious position in union and fellowship with His own Son — a position, blessed be God, in nowise dependent upon our personal state; but which, if really apprehended, must exert a powerful influence upon our entire course, conduct and character.

Part 4

The more deeply we ponder the typical instruction presented in the river Jordan, the more clearly we must see that the whole Christian position is involved in the standpoint from which we contemplate it. If Jordan means death, and we have to meet it, then, verily, our prospect is a gloomy one. Death is the wages of sin, and sin is death's sting; and most surely, if we have to encounter death, there can be but the one terrible issue.

But, thanks be to God, it is not so. The great Antitype of the ark has passed over before us into Jordan, to stem its torrent for us, and make it a dry path for our feet, so that we might pass clean over into our heavenly inheritance. The Prince of life has destroyed, on our behalf, him that had the power of death. He has taken the sting from death; yea, He has made death itself the very means by which we reach, even now, in spirit and by faith, the true heavenly Canaan.

Let us see how all this is unfolded in our type. Mark particularly the commandment given by the officers of the host. “When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it." The ark must go first. They dared not to move one inch along that mysterious way, until the symbol of the divine presence had gone before.

“Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it that ye may know the way by which ye must go; for ye have not passed this way heretofore." It was an unknown, an untrodden way. No mortal could tread it with impunity. Death and destruction are linked together. "It is appointed unto men" — not to all men, thank God — "once to die; but after this the judgment." (Heb. 9) Who can stand before the king of terrors? Who can face that grim and terrible foe? Who can encounter the swellings of Jordan? Poor Peter thought he could; but he was sadly mistaken. He said unto Jesus, “Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards."

How fully these words explain the import of that mystic “space" between Israel and the ark. Peter did not understand that space. He had not studied aright Joshua 3: 4. He knew nothing of that terrible pathway which his blessed Master was about to enter upon. "Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake."

Poor dear Peter! How little he knew of himself, or of that which he was — sincerely, no doubt, though ignorantly — undertaking to do! How little did he imagine that the very sound of death's dark river, heard even in the distance, would be sufficient so to terrify him, as to make him curse and swear that he did not know his Master! “Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, the cock shall not crow till thou hast denied me thrice."

"Yet there shall be a space between you and it." How needful! How absolutely essential! Truly there was a space between Peter and his Lord. Jesus had to go before. He had to meet death in its most terrific form. He had to tread that rough path in profound solitude — for who could accompany Him? “There shall be a space between you and it: come not near to it, that ye may know the way by which ye must go; for ye have — not passed this way heretofore."

"Thou canst not follow me now': but thou shalt follow me afterwards." Blessed Master! He would not suffer His poor feeble servant to enter upon that terrible path, until He Himself had gone before, and so entirely changed its character, that the pathway of death should be lighted up with the beams of life and immortality. Our Jesus has "abolished death, and brought life and incorruptibility to light by the gospel."

Thus death is no longer death to the believer. It was death to Jesus, in all its intensity, in all its horrors, in all its reality. He met it as the power which Satan wields over the soul of man. He met it as the penalty due to sin. He met it as the just judgment of God against sin — against us. There was not a single feature, not a single ingredient, not a single circumstance, which could possibly render death formidable which did not enter into the death of Christ. He met all; and, blessed be God, we are accounted as having gone through all in and by Him. We died in Him, so that a death has no further claim upon us, or power over us. Its claims are disposed of, its power broken and gone for all believers. The whole scene is cleared completely of death, and filled with life and incorruptibility.

And hence, in Peter's case, we find our Lord, in the last chapter of John, most graciously meeting the desire of His servant's heart — a desire in which he was perfectly sincere — the desire to follow his beloved Lord. “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he signifying by what death he should glorify God." Thus death, instead of being the judgment of God to overwhelm Peter, was turned into a means by which Peter could glorify God.

What a glorious fact! What a stupendous mystery! How it magnifies the cross, or rather the One who hung thereon! What a mighty revelation, when a poor sinful man can, in death, glorify God! So completely has death been robbed of its sting — so thoroughly has its character been changed — that, instead of shrinking from it with terror, we can meet it — if it does come — and go through it with songs of victory; and instead of its being to us the heavy wages of sin, it is a means by which we can glorify God.

All praise to Him who has so wrought for us — to Him who has gone down into Jordan's deepest depths for us, and made there a highway by which His ransomed people can pass over into their heavenly inheritance! May our hearts adore Him! May all our powers be stirred up to magnify His holy name May our whole life be devoted to His praise.

But we must proceed with our type.

"And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. And the Lord said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that as I was with Moses, so I will be with thee." Joshua stands before us as a type of the risen Christ, leading His people, in the power of the Holy Ghost, into their heavenly inheritance. The priests bearing the ark into the midst of Jordan typify Christ going down into death for us, and destroying completely its power. “He passed through death's dark raging flood, to make our rest secure;" and not only to make it secure, but to lead us into it, in association with Himself, now, in spirit and by faith; by-and-by, in actual fact.

“And Joshua said unto the children of Israel, Come hither, and hear the words of the Lord your God. And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan."

The passage of the ark into Jordan proved two things, namely, the presence of the living God in the midst of His people; and that He would most surely drive out all their enemies from before them. The death of Christ is the basis and the guarantee of everything to faith. Grant us but this, that Christ has gone down into death for us, and we argue, with all possible confidence, that, in this one great fact, all is secured. God is with us, and God is for us. “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" The difficulty of unbelief is, "How shall he?" The difficulty of faith is, “How shall he not?"

Israel might wonder how all the hosts of Canaan could ever be expelled from before them; let them gaze on the ark in the midst of Jordan, and cease to wonder, cease to doubt. The less is included in the greater. And hence we can say, “What may we not expect, seeing that Christ has died for us?” There is nothing too good, nothing too great, nothing too glorious, for God to do for us, and in us, and with us, seeing He has not spared His only-begotten Son, but delivered Him up for us all. Everything is secured for us by the precious death of Christ. It has opened up the everlasting floodgates of the love of God, so that the rich streams thereof might flow down into the very depths of our souls. It fills us with the sweetest assurance that the One who could bruise His only begotten Son, on the cursed tree, for us, will meet our every need, carry us through all our difficulties, and lead us into the full possession and enjoyment of all that His eternal purpose of grace has in store for us. Having given us such a proof of His love, even when we were yet sinners, what may we not expect at His hands now that He views us in association with that blessed One who glorified Him in death — the death that He died for us? When Israel saw the ark in the midst of Jordan, they were entitled to consider that all was secured. True they had, as we know, to take possession: they had to plant their feet upon the inheritance; but the power that could stem death's dark waters, could also drive out every foe from before them. and put them in peaceful possession of all that God had promised.

Part 5

In closing this series of brief papers on Gilgal, we must turn our thoughts to the practical application of that which has been engaging our attention. If it be true — and it is true — that Jesus died for us, it is equally true that we have died in Him, as one of our own poets has sweetly put it:

"For me, Lord Jesus, thou hast died

And I have died in thee;

Thou't risen; my bands are all untied;

And now Thou livest in me.

The Fathers face of radiant grace

Shines, now in light on me."

Now this is a great practical truth — none more so. It lies at the very foundation of all true Christianity. If Christ has died for us, then, in very deed, He has taken us completely out of our old condition, with all that appertained to it, and placed us upon an entirely new footing. We can look back, from resurrection ground into the dark river of death, and see there, in its deepest depths, the memorial of the victory gained for us by the Prince of Life. We do not look forward to death; we look back at it. We can truly say, “The bitterness of death is past."

Jesus met death for us, in its most terrible form. Just as the river of Jordan was divided when it presented its most formidable appearance — " For Jordan overfloweth all its banks all the time of harvest" — so our Jesus encountered our last great enemy, vanquished him in his most terrific form, and left behind, in the very center of death's dark and dreary domain, the imperishable record of His glorious victory. All praise, homage, and adoration to His peerless name! It is our privilege, by faith and in spirit, to stand on Canaan's side of Jordan, and erect our memorial of what the Saviour, the true Joshua, has done for us.

“And it came to pass, when all the people were clean passed over Jordan, that the Lord spake unto Joshua, saying, Take you twelve men out of the people, out of every tribe a man. And command ye them, saying, Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm, twelve stones; and ye shall carry them over with you, and leave them in the lodging-place where ye shall lodge this night. Then Joshua called the twelve men whom he had prepared of the children of Israel, out of every tribe a man. And Joshua said unto them, Pass over before the ark of the Lord your God, into the midst of Jordan, and take you up everyman of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel. That this may be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones? Then ye shall answer them, that the waters of Jordan were cut off before the ark of the covenant of the Lord; when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever." Joshua 4: 1-7.

The great fact was to be seized, and practically carried out, by the whole assembly — "of every tribe a man" — "Every man of you a stone upon his shoulder" — a stone taken from the very spot where the priests' feet stood firm. All were to be brought into living personal contact with the great mysterious fact that the waters of Jordan were cut off. All were to engage in erecting such a memorial of this fact as should elicit inquiry from their children as to what it meant. It was never to be forgotten.

What a lesson is here for us! Are we erecting our memorial? Are we giving evidence — such evidence as may strike even the mind of a child — of the fact that our Jesus has vanquished the power of death for us? Are we affording any practical proof in daily life that Christ has died for us, and that we have died in Him? Is there aught in our actual history, from day to day, answering to the figure set forth in the passage just quoted — "Every man of you a stone upon his shoulder?" Are we declaring plainly that we have passed clean over Jordan — that we belong to heaven — that we are not in the flesh, but in the Spirit? Do our children see aught in our habits and ways, in our spirit and deportment, in our whole character and manner of life, leading them to inquire, “What mean ye by these things?" Are we living as those who are dead with Christ — dead to sin — dead to the world? Are we practically sitting loose to the world — letting go our hold of present things, in the power of communion with a risen Christ?

These are searching questions for the soul, beloved Christian reader. Let us seek to meet them honestly as in the divine presence. We profess these things, we hold them in theory. We say we believe that Jesus died for us, and that we died in Him. Where is the proof? Where the abiding memorial? Where the stone on the shoulder? Let us judge ourselves honestly before God. Let us no longer rest satisfied with anything short of the thorough, practical, habitual, carrying out of the great truth, that “We are dead, and our life is hid with Christ in God." Mere profession is worthless. We want the living power — the true result — the proper fruit.

"And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho. And those twelve stones which they took out of Jordan" — stones of peculiar import — no other stones could tell such a tale, teach such a lesson, or symbolize such a stupendous fact — no other stones like them — "those twelve stones did Joshua pitch in Gilgal. And he spake unto the children of Israel, saying, When your children shall ask their fathers in time to come, saying, What mean these stones? Then ye shall let your children know, saying, Israel came over this Jordan on dry land. For the Lord your God dried up the waters of Jordan from before you, until ye were passed over, as the Lord your God did to the Red Sea, which he dried up from before us, until we were gone over. That all the people of the earth might know the hand of the Lord that it is mighty; that ye might fear the Lord your God for ever."

Here, then, we see Israel at Gilgal. “Everything was finished that the Lord commanded Joshua to speak unto the people, according to all that Moses commanded Joshua." Every member of the host had passed clean over Jordan, not one had been suffered to feel the slightest touch of the river of death. Grace had brought them all safely over into the inheritance promised to their fathers. They were not only separated from Egypt by the Red Sea, but actually brought into Canaan across the dry bed of the Jordan, and encamped in Gilgal, in the plains of Jericho.

And now mark what follows. “And it came to pass, when all the kings of the Amorites which were on — the side of Jordan westward, and all the kings of — the Canaanites which were by the sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. At that time" —note the words! when all the nations were paralyzed with terror at the very thought of this people — "At that time the Lord said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time."

How deeply significant is this! How suggestive are these “sharp knives!" How needful! If Israel are about to bring the sword upon the Canaanites, Israel must have the sharp knife applied to themselves. They had never been circumcised in the wilderness. The reproach of Egypt had never been rolled away from them. And ere they could celebrate the Passover, and eat of the old corn of the land of Canaan, they must have the sentence of death written upon them. No doubt this was aught but agreeable to nature, but it must be done. How could they take possession of Canaan with the reproach of Egypt resting upon them? How could uncircumcised people dispossess the Canaanites! Impossible. The sharp knives had to do their work throughout the camp of Israel ere they could eat of Canaan's food, or prosecute its warfare.

“And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. And this is the cause why Joshua did circumcise. All the people that came out of Egypt that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt And their children, whom he raised up in their stead, them Joshua circumcised; for they were uncircumcised, because they had not circumcised them by the way.....And the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal ("rolling") unto this day. And the children of Israel encamped in Gilgal, and kept the Passover on the fourteenth day of the month, at even, in the plains of Jericho. And they did eat of the old corn of the land on the morrow after the Passover, unleavened cakes and parched corn, in the selfsame day. And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year."

Here, then, we have a type of the full Christian position. The Christian is a heavenly man, dead to the world, crucified with Christ, associated with Him where He now is: and, while waiting for His appearing, occupied in heart with Him, feeding, by faith, upon Him as the proper nourishment of the new man.

Such is the Christian's position — such his portion; but in order to enter fully into the enjoyment thereof, there must be the application of the “sharp knife “to all that belongs to mere nature. There must be the sentence of death written upon that which scripture designates “the old man."

All this must be really and practically entered into, if we would maintain our position, or enjoy our proper portion as heavenly men. If we are indulging nature, if we are living in a low, worldly atmosphere, if we are going in for this world's pursuits, its pleasures, its politics, its riches, its honours, its fashions, and its distinctions, then, verily, it is impossible that we can be enjoying fellowship with our risen Head and Lord.

[The reader may here remark that “the old corn of the land of Canaan" is a type of Christ risen and glorified. The manna is a type of Christ in His humiliation. The remembrance of Him in the latter is ineffably precious to the soul. It is sweet to look back and trace His way, as the lowly, humble, self-emptied man. This is to feed upon the hidden manna — "Christ once humbled here." Nevertheless, a risen, ascended, and glorified Christ is the true object for the heart of the Christian; but to enjoy this object, the reproach of this present evil world must be rolled away from us by the spiritual application of the circumcision of Christ.]

Christ is in heaven, and to enjoy Him we must be living, in spirit and by faith, where He is. He is not of this world; and if we are of it, we cannot be enjoying fellowship with Him. “If we say that we have fellow ship with him, and walk in darkness, we lie, and do not the truth." 1 John 1: 6.

This is most solemn. If I am living in and of the world, I am walking in darkness, and I can have no fellowship with a heavenly Christ. “Wherefore," says the blessed apostle, “if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances?" Do we really understand these words? Have we weighed the full force of the expression, “living in the world?” Is the Christian not to be as one living in the world? Clearly not. He is to live in spirit where Christ is. As to fact, He is obviously on this earth, moving up and down, and in and out, in the varied relations of life, and in the varied spheres of action in which the hand of God has set him. But his home is in heaven. His life is there. His object, his rest, his proper all, is in heaven. He does not belong to earth. His citizenship is in heaven; and in order to make this good in actual practice, from day to day, there must be the denial of self, the mortification of our members.

All this comes vividly out in Colossians 3. Indeed, it would be impossible to give a more striking exposition of the entire subject of “Gilgal" than that presented in the following lines: "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ our life shall appear, then shall ye also appear with him in glory." And now comes the true spiritual import and application of “Gilgal" and its “sharp knives."

“Mortify, therefore, your members which are upon the earth." May the Holy Spirit lead us into a deeper and fuller understanding of our place, portion, and practice, as Christians! Would to God that we better knew what it is to feed upon the old corn of the land, at the true spiritual Gilgal, that thus we might be better fitted for the conflict and service to which we are called?

Gideon and His Companions

C. H. Mackintosh

Judges 6-8

Part 1

In studying the history of the nation of Israel, we notice two distinct eras, namely, the era of unity, and the era of individuality — the period in which the twelve tribes acted as one man, and the period in which one man was called to act for the twelve tribes. We may take the Book of Joshua as illustrating the former; and the Book of Judges as a sample of the latter. The most cursory reader cannot fail to discern the difference between these two books. The one is characterized by external power and glory; the other by weakness and failure. Power is stamped on the former, ruin on the latter. In that, Jehovah gives the land to Israel; in this, Israel fails to take the land from Jehovah.

Now, all this is expressed in the two words which may be regarded as the motto of the two books, namely, "Gilgal" and "Bochim." In the Book of Joshua we find the congregation always starting from Gilgal to prosecute the war, and returning thither to celebrate their victory. Gilgal was their center, because there they were circumcised; and there the reproach of Egypt was rolled away. See Joshua 5: 9, 10.

But no sooner have we opened the Book of Judges than the eye rests upon the sad record, "An angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars; but ye have not obeyed my voice; why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you. And it came to pass, when the angel of the Lord spake these words unto all the children of Israel, that the people lifted up their voice, and wept. And they called the name of that place Bochim, that is, weepers; and they sacrificed there unto the Lord." Judges 2: 1-5

Here, then, we have, very remarkably, the contrast between the two books of Joshua and Judges — the book of unity and the book of individuality — the book of external power and glory, and the book of internal weakness, failure, and ruin. Alas! alas! the glory speedily departed. Israel's national greatness soon faded away. "The people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord, that he did for Israel. And Joshua the son of Nun, the servant of the Lord, died, being an hundred and ten years old.... And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel. And the children of Israel did evil in the sight of the Lord, and served Baalim.... And they forsook the Lord, and served Baal and Ashtaroth. And the anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. Whithersoever they went out, the hand of the Lord was against them for evil, as the Lord had said, and as the Lord had sworn unto them: and they were greatly distressed."

This, truly, is a gloomy and humiliating record. Joshua's sword was sheathed. Those balmy days in which he had led Israel's compact host to splendid victories over the kings of Canaan were passed and gone. The moral influence of Joshua and of the elders that survived him had passed away, and the whole nation had rushed, with terrible avidity, into the gross moral evils and abominable idolatries of those nations whom they ought to have driven out from before them. In a word, the ruin was complete, so far as Israel was concerned. Like Adam, in the garden; and Noah, in the restored earth; so Israel, in the land of Canaan, utterly failed. Adam ate the forbidden fruit; Noah got drunk; and Israel bowed before the altars of Baal.

Thus much as to man; but, thank God, there is another side of the picture. There is what we may call a bright and beauteous "Nevertheless;" for God will be God, no matter what man may prove himself to be. This is an unspeakable relief and consolation to the heart. God abideth faithful. Here is faith's stronghold, come what may. God is always to be counted upon, spite of all man's failure and shortcoming. His goodness and faithfulness form the resource and the refuge of the soul amid the darkest scenes of human history.

This soul-sustaining truth shines out with remarkable luster in the very passage from which we have just given such a depressing quotation. "Nevertheless, the Lord raised up judges, which delivered them out of the hand of those that spoiled them." But mark the following words, so illustrative of the individuality of the Book of Judges: "And when the Lord raised them up judges, then the Lord was with the judge and delivered them out of the hand of their enemies all the days of the judge: for it repented the Lord because of their groanings by reason of them that oppressed them and vexed them." Judges 2: 16, 18

In these last quoted words, we have the great root principle of the Book of Judges — the divine secret of the ministry of the Baraks, the Gideons, the Jephthas, and the Samsons, the record of whose ministry occupies so large a portion of this most interesting section of inspiration. Israel had failed — sadly, shamefully, inexcusably failed. They had forfeited all claims to the protection of Jehovah's shield. They were justly given over into the ruthless hands of the kings of Canaan. As to all this there could be no possible question. "Nevertheless" Jehovah's heart could feel for his poor, oppressed, and groaning Israel. True, they had proved themselves naughty and unworthy, yet His ear was ever ready to catch their very earliest groan; yea, we are even told, in Judges 10, that "his soul was grieved for the misery of Israel."

What touching words! What exquisite tenderness! What deep compassion! How such a statement lets us into the profound depths of the heart of God! The misery of His people moved the loving heart of Jehovah. The very faintest and earliest symptoms of brokenness and contrition, on the part of Israel, met with a ready and gracious response, on the part of Israel's God. It mattered not how far they had wandered, how deeply they had sunk, or how grievously they had sinned; God was ever ready to welcome the feeblest breathings of a broken heart. The springs of divine mercy and compassion are absolutely inexhaustible. The ocean of His love is boundless and unfathomable; and hence, the very moment His people take the place of confession, He enters the place of forgiveness. He delights to pardon, according to the largeness of His heart, and according to the glory of His own Name. He finds His peculiar joy in blotting out transgressions, in healing, restoring, and blessing, in a manner worthy of Himself. This glorious truth shines in the history of Israel; it shines in the history of the church; and it shines in the history of every individual believer.

But it is high time we should turn to our immediate subject, namely, "Gideon and his companions," as presented in that portion of the Book of Judges given at the head of this paper. May the eternal Spirit unfold and apply its precious contents to our souls!

Judges 6 opens with a very sad and depressing record — a record only too characteristic of Israel's entire history: "And the children of Israel did evil in the sight of the Lord; and the Lord delivered them into the hand of Midian seven years. And the hand of Midian prevailed against Israel; and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strongholds." What a humiliating picture! What a reverse for the. Israel of God! What a contrast to the conquering host that had crossed the Jordan and walked across the ruins of Jericho! How sad, how humbling, to think of Israel crouching and hiding in the dens and caves of the mountains, through terror of the uncircumcised Midianites!

It is well for us to gaze upon this picture, and ponder its salutary lesson. Israel's power and glory consisted simply in having the presence of God with them. Without that, they were as water spilt upon the ground. They were as the autumn leaf before the blast. But the divine presence could not be enjoyed in connection with allowed evil; and therefore, when Israel forgot their Lord, and wandered away from Him into the forbidden paths of idolatry, He had to recall them to their senses by stretching out His governmental rod, and causing them to feel the crushing power of one or another of the nations around.

Now all this has a voice and a lesson for us. So long as God's people walk with Him in holy obedience, they have nothing to fear. They are perfectly safe from the snares and assaults of all their spiritual foes. Nought can, by any means, harm them while they abide in the shelter of God's own presence. But, clearly, that presence demands and secures holiness. Unjudged evil cannot dwell there. To live in sin and talk of security — to attempt to connect the presence of God with sanctioned evil — is wickedness of the very deepest dye. No, it must not be!" God is greatly to be feared in the assembly of the saints; and to be had in reverence of all them that are round about him." "Thy testimonies are very sure; holiness becometh thy house, O Lord, for ever." If God's people forget these wholesome truths, He knows how to recall them to their remembrance by the rod of discipline, and, blessed for ever be His name, He loves them too well to spare that rod, however reluctant He may be to use it. "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees." Hebrews 12: 6-12.

These are encouraging words for the people of God, at all times. The discipline may be — and no doubt is — painful; but when we know that a Father's hand is in it, and when we realize what His object is, we can pass through the trial with exercised hearts, and thus reap the peaceable fruits of righteousness. On the other hand, if we meet the discipline with an impatient spirit, a rebellious will, an unsubdued mind, we only render

it necessary for the pressure to be continued and augmented, for our loving Father will never let us alone. He will have us in holy subjection to Himself, cost what it may. He graciously takes our part against ourselves, subdues the proud risings of our will, and crushes all that in us which hinders our growth in holiness, grace, and divine knowledge.

Oh! what infinite grace shines in the fact that our God occupies Himself with our very failures and follies, our waywardness and willfulness, our sins and shortcomings, in order to deliver us from them! He knows all about us. he understands and takes into account all our surroundings and all our inward tendencies, and He deals with us in infinite wisdom and perfect patience, keeping ever before Him that one gracious object, to make us partakers of His holiness, and — wondrous thought — to bring out in us the expression of His own nature and character. Surely, then, in the presence of such abounding grace and mercy, we may well "lift up the hands that hang down, and the feeble knees."

Part 2

There is one truth which shines out with uncommon luster in the Book of Judges, and that is, that God is ever to be counted upon, even amid the darkest scenes of human history; and, moreover, faith can always count upon God; God never fails a trusting heart No, never. He never has failed, never will, never can fail the individual soul that confides in Him, that takes hold of His precious word, in the artless simplicity of a faith that trusts Him in the face of man's deepest and most humiliating failure and shortcoming.

This is most consolatory and encouraging, at all times, and under all circumstances. True it is — alas! How true! Man fails in everything. Trace him where you will; mark him in whatever sphere of action or responsibility he occupies, and it is the same sad tale, over and over again, of unfaithfulness, failure, and ruin. Let man be set up in business, as often as he may, with the largest capital and the fairest prospects, and he is sure to become a bankrupt. It has ever been so, from the days of Eden down to the present moment. We may assert, without fear of contradiction, that there has not been one solitary exception to the dismal rule, in the history of Adam's fallen race. We mast never forget this. True faith never forgets it, in its highest flights and brightest visions. It would be the blindest folly to attempt to ignore the fact that ruin is stamped, in characters deep and broad, upon the entire of man's story, from first to last.

But, in the face of all this, God abideth faithful. He cannot deny Himself. Here is the resource and the resting-place of faith. It recognizes and owns the ruin; but it counts on God. Faith is not blind to human failure; but it fixes its gaze on divine faithfulness. It confesses the ruin of man; but it counts on the resources of God.

Now, all this comes strikingly out in the interesting and instructive story of Gideon. He, truly, was made to realize, in his own person and experience, the fact of Israel's fallen condition. The contrast between Joshua and Gideon is as striking as anything can be, so far as regards the question of their condition and circumstances. Joshua could place his foot on the necks of the kings of Canaan. Gideon had to thrash his wheat in a corner to hide it from the Midianites. The day of Joshua was marked by splendid victories; the day of Gideon was a day of small things. But the day of small things for man is the day of great things for God. So Gideon found it. True, it was not permitted him to witness the sun and moon arrested in their course, or the cities of the uncircumcised leveled with the ground. His was a day of barley cakes and broken pitchers, not of astounding miracles and brilliant achievements. But God was with him; and this was enough. "There came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abi-ezrite; and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour." Judges 6: 11, 12

What words were these to fall upon the ear of Gideon, cowering in the winepress, through fear of the enemy! They were words from heaven to lift his soul above the trials and sorrows, and humiliations of earth — words of divine power and virtue to infuse vigour into his depressed and sorrowing heart. "Thou mighty man of valour!" How hard was it for Gideon to take such wondrous accents in! How difficult to apply them to himself Where was the might or where was the valour? Most surely not in himself or in his surroundings. Where then? In the living God; precisely where Joshua found his might and his valour. Indeed there is a striking similarity in the terms in which both these eminent servants of God were addressed. The similarity of the terms is quite as marked as is the contrast in their circumstances. Here are the terms to Joshua: "Have not I commanded thee? Be strong and of a good courage: be not thou afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest." And what were the terms to Gideon? Even the very same — "The Lord is with thee, thou mighty man of valour."

Precious words! Soul-stirring, heart-strengthening accents! Words of light, life, and power! And yet Gideon was slow to make his own of them — slow to grasp them, in the lovely appropriating power of faith, which so delights the heart of God, and glorifies His name. How often is it thus with us! How constantly we fail to rise to the height of God's gracious thoughts and purposes towards us! We are prone to reason about ourselves and our surroundings, instead of believing God, and resting, in sweet tranquility, in His perfect love and infallible faithfulness.

Thus it was with that dear man of God on whose history we are dwelling. The divine statement was clear, full, absolute, and unconditional: "The Lord is with thee." There was no ground, in these words, for any question, doubt, or difficulty whatsoever; and yet mark Gideon's reply: "And Gideon said unto him, O my Lord, if the Lord be with us, why then is all this befallen us? And where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? But now the Lord hath forsaken us, and delivered us into the hands of the Midianites." Verse 18

Here, as is evident, Gideon reasons from his surroundings. Hence the "if" — that little monosyllable of unbelief; it is a familiar remark amongst us. "If you want to be miserable, look within; if you want to be distracted, look around; if you want to be peaceful and happy, look up” — “look off unto Jesus.” This is most true. So surely as we become occupied with self, or with men and things, the circumstances which surround us, we must be unhinged and unhappy. Our only strength, our only comfort, our only light, is to keep the eye of faith fixed on Jesus, and the heart firmly centered in Him. Most certainly Gideon's surroundings were of the gloomiest character. His "sensible horizon" was overhung with dark and heavy clouds. But there was one bright and blessed ray which shone in upon his depressed spirit — a ray emanating from the very heart of God, and conveyed in that one brief but comprehensive sentence, "The Lord is with thee." There was no "if" in this — no doubt, no difficulty, no reserve, no condition. It was distinct and unqualified, and needed only one thing to make it a spring of joy, strength, and victory in Gideon's soul, and that was to mix it with faith. But then "if" is not faith. True faith never answers God with ifs, for the simplest of all reasons, that it looks only at God, and there are no ifs with Him. Faith reasons from God downwards; not from man upwards. Faith has only one difficulty, and that difficulty is embodied in the question, "How shall he not?" It never says, "How shall he?" This is the language of sheer unbelief.

But, it may be asked by some, was there not some foundation for Gideon's "if" and "why?" Certainly not in God or in His word, whatever there had been in Israel and their actings. No doubt, if Gideon had only cast his eye back over the pages of his national history, he might have discovered ample reason for the sad and humiliating condition in which he found himself. Those blotted pages would have furnished an abundant answer to his question, "Why then is all this befallen us?" But had Israel's actings dimmed the luster of Jehovah's mighty "miracles?" Not in the vision of faith, most surely. God had done great and glorious things for His people; and the record of those doings lay ever under the eye of faith, in all its soul-sustaining virtue. No doubt Israel had failed — shamefully failed; and the record of that failure lay also under the eye of faith, and furnished a solemn answer to Gideon's inquiry, "Why is all this befallen us?" Faith recognizes God's government as well as His grace, and moreover it bows, in solemn awe, before each stroke of His governmental rod.

It is well to keep all this in mind. We are apt to forget it. God has, at times, to stretch forth his hand and lift the rod of authority. He cannot own what is contrary to His name and His nature. Now, Gideon needed to remember this. Israel had sinned, and this was the reason why they were under the rod, of which the power of the Midianites was the expression in Gideon's day.

Gideon, we repeat, was called to enter practically into the meaning of all this; and not only so, but to taste the reality of identification with his people in all their pressure and affliction. This latter, as we know, was the portion and experience of every true servant of God in Israel. All had to pass through those deep exercises of soul consequent upon their association with the people of God. It mattered not whether it were a judge, a prophet, a priest, or a king; all had to participate in the sorrows and trials of the nation of Israel; nor could any true heart — any genuine lover of God or His people — desire exemption from such deep and holy exercises. This was pre-eminently true of the only perfect Servant that ever stood upon this earth. He, though personally exempt from all the consequences of Israel's sin and failure — though pure and spotless, divinely holy in nature and in life — did nevertheless, in perfect grace, voluntarily identify Himself with the people in all their sorrow and humiliation. "In all their affliction he was afflicted." Thus it was with our blessed Lord Jesus Christ; and all who, in any degree, partook of His Spirit, had, according to their measure, to taste of the same cup, though none could ever come up to Him in this or in aught else.

But when we come to compare closely the angel's words to Gideon, with his reply, we notice a point of deep interest, and one which illustrates the individual character of the Book of Judges. The angel says, "The Lord is with thee." Gideon replies, "If the Lord be with us." This is very interesting and instructive; moreover it is in full keeping with a passage already referred to, in Judges 3: "And when the Lord raised them up judges, then the Lord was with the judge" — it does not say, "with the people," but adds, with touching grace — "and delivered them out of the hand of their enemies all the days of the judge; for it repented the Lord because of their groanings by reason of them that oppressed them and vexed them." Verse 18

There is peculiar sweetness and beauty in this. If Jehovah had to hide His face from His people, and give them over, for the time, into the hand of the uncircumcised, yet His loving heart was ever turned towards them, and ever ready to mark and recognize the faintest traces of a repentant spirit. "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old." Micah 7: 18-20

Part 3

Nothing can be more encouraging to the heart than the mode in which the Lord deals with the soul of Gideon — the way in which He prepares him for the course of action to which He was calling him. Gideon, like ourselves, was full of "ifs" and "whys," those little words so big with unbelief The poor human heart is ever slow to take in the magnificence of divine grace; our feeble vision is dazzled by the brilliancy of divine revelation. It is only artless faith which can cause the soul to feel perfectly at home in the presence of the richest unfoldings of the goodness and loving-kindness of God. Faith never says "if" or "why?" It believes what God says, because He says it. It rests, in sweet tranquility, upon every word that proceedeth out of the mouth of the Lord. Unbelief looks at circumstances and reasons from them. Faith looks at God, and reasons from Him. Hence the vast difference in their conclusions. Gideon, judging from his surroundings, concluded that Jehovah had forsaken His people. A simple faith would have led him to the very opposite conclusion; it would have enabled him to see and know and remember that Jehovah would ever be true to His promise to Abraham, Isaac, and Jacob, however He might, in His governmental dealings, have to hide His face from their rebellious and sinful offspring. Faith always counts on God; and God, blessed be His name, ever honours faith. He first creates it, and then owns it.

But, not only does God graciously honour faith; He rebukes our fears. He rises above our unbelief, and hushes all our silly reasonings. Thus, in His dealings with His chosen servant Gideon, it would seem as though He heard not the "if" or the "why?" He goes on to unfold His own thoughts, to display His own resources, and to fill the soul of His servant with a confidence and a courage which were to lift him above all the depressing influences with which he was surrounded.

"And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel out of the hand of the Midianites: have not I sent thee?" Here we have the true secret of strength: "The Lord looked upon him." There was divine power in this look, if Gideon could only have taken it in. But alas! he was still full of questions. "And he said unto him, O my Lord, wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father's house."

Thus it is ever. Unbelief turns the eye in upon self, or out upon our surroundings. It leads us to compare our visible resources with the work to which God is calling us. Jehovah had said, "Go in this thy might." What was the "might?" In what did it consist? Was it great wealth, lofty position, or great physical power?  Nothing of the kind. "Jehovah looked upon him, and said, Go in this thy might, and thou shalt save Israel." This was absolute and unqualified. It left no room for Gideon's "wherewith?" It made it very plain that the might with which he was to deliver Israel was not in himself or in his father's house, but in the God of Israel. It mattered little whether his family was rich or poor; whether he was little or great. It was God who was about to use him. What was wealth or greatness to Him? He could use a barley cake or a broken pitcher. Indeed we may observe this special feature in the varied instruments taken up in the Book of Judges, namely, that "no flesh shall glory in God's presence." How does human glory fade away before the humiliating fact that Israel's hosts were called forth to battle under the leadership of a woman! What a stain on human pride in the fact of deliverance coming through the agency of a "left-handed man!"

But, on the other hand, we find that, just in proportion as man's glory fades away, the divine glory shines out. The humbler the instrument, the more we see the power of God. What difference does it make to the Almighty God whether His instrument be left-handed or right-handed — a man or a woman — a dwarf or a giant? The instrument is nothing. God is all in all. True, He deigns to use instruments; but all the power is His, and His shall be the eternal and universal praise. Gideon had to learn this; and so had Moses; and so have we all. It is an invaluable lesson. We are all so prone to think of our competency for any work or service which may lie before us, when we ought to remember that the works that are done upon the earth, God is the doer of them. Our sufficiency is of Him. We can do nothing; and if we could do aught it would be badly done. The human finger can only leave a soil behind. The works of men perish like their thoughts. The work of God abideth for ever. Let us remember these things, that we may walk humbly and lean ever and only on the mighty arm of the living God. Thus the soul is kept in a well-balanced condition, free from self-confidence and fleshly excitement, on the one hand; and from gloom and depression, on the other. If we can do nothing, self-confidence is the height of presumption. If God can do everything, despondency is the height of folly.

But in the case of Gideon, as in that of all God's servants, we observe two things worthy of our deepest attention. In the first place, we have the divine commission, as embodied in those weighty words, "Have not I sent thee?" And in the second place, we have the assurance of the divine presence, as set forth in these encouraging words, "Surely I will be with thee."

These are the two grand points for all who will serve God in their day and generation. They must know that the path they tread has been marked out distinctly by the hand of God; and, furthermore, they must have the sense of His presence with them along the path. These things are absolutely essential. Without them we shall waver and vacillate. We shall be running from one line of work to another. We shall take up certain work, go on with it for a while, and then abandon it for something else. We shall work by fits and starts; our course will be faltering, our light flickering: "Unstable as water, we shall not excel." We shall never succeed at anything. There will be no certainty, no stability, no progress.

These are weighty matters for all of us. It is of immense importance for every servant of Christ, every child of God, to know that he is at his divinely appointed post, and at his divinely given work. This will give fixedness of purpose, moral elevation, and holy independence. It will preserve us from being tossed about by human thoughts and opinions — being influenced by the judgment of one or another. It is our happy privilege to be so sure that we are doing the very work which the Master has given us to do, that the thoughts of our fellows respecting us shall have no more weight with us than the pattering of rain on the window.

Not — be it carefully observed — that we should, for a moment, countenance, much less cultivate, a spirit of haughty independence. Far away be the thought! We, as Christians, can never, in one sense, be independent one of another, How can we, seeing we are members one of another? We are united to one another and to our risen Head in glory, by the one Spirit who is with us and in us. The most intense individuality — and our individuality should be as intense as our unity is indissoluble — can never touch the precious truth of the one body and one Spirit.

All this is divinely true, and most fully and thankfully owned. But, at the same time, we must insist upon the truth of our individuality, and of our personal responsibility. This must be maintained with all possible energy and decision. Each servant has to do with his Lord, in that particular sphere of work to which he has been called. And, moreover, each should know his work, and give himself to it diligently and constantly. He should possess the holy certainty and authority imparted to the soul by that divine and powerful sentence, "Have not I sent thee?"

It will, perhaps, be said, "We are not all Gideons or Joshuas. We are not all called to occupy such a prominent place or tread such a brilliant path as those illustrious servants." True; but we are called to serve; and it is essential to every servant to know his commission, to understand his work, and to be fully assured in his own soul that he is doing the very work which the Lord has given him to do, and treading the very path which the hand of God has marked out for him If there be any uncertainty as to this, we do not see how there can be any progress.

But there is more than this. It is not enough to know that we are treading the divinely appointed path. We want to realize the divine presence. We want to have the precious words made good in our experience, "Surely I will be with thee." This completes the servant's equipment. The divine commission and the divine presence are all we want; but we must have these in order to get on. With these priceless realities it matters not who we are, what we are, or where we are. The Lord can use a feeble woman, a left-handed man, a cake of barley meal, or a broken pitcher. The instrument is nothing. God is the workman. Unbelief may cry out, "O my Lord, wherewith shall I save Israel? Behold my family is poor in Manasseh, and I am the least in my father's house." Faith can cry out, in reply, "What of all this if God be for us? Does He want the rich or the noble? What are riches or greatness to Him? Nothing." "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the foolish things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence." 1 Corinthians 1: 26-29

These are wholesome words for all of us. It is an unspeakable mercy for every dear servant of Christ to be kept in the abiding sense of his own utter nothingness — to be taught to realize, in some measure, the depth, fullness, and power of that one brief but most comprehensive statement, "Apart from me ye can do nothing." There is not a single branch in all the vine, however imposing or wide-spreading it may seem to be, which, if separated from the parent stem by the thickness of a gold leaf, can produce the very smallest atom of fruit. There must be the abiding realization of our vital union with Christ the practical, living, abiding in Him, by faith, day by day, hour by hour, moment by moment, in order to bring forth any fruit that God can accept. It is as we abide in Christ that the living sap circulates freely through us, and gives forth the healthy bud, the green leaf, and the seasonable fruit.

Here lies the grand secret of power. It is abiding in the living vine. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is; for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river; and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit." Jeremiah 17: 7, 8

All this is intensely personal. We must each, for himself and herself, cling, by faith, to Christ. It is of the very last possible importance for Christians to bear in mind that Christianity is a thoroughly individual thing. We are individual in our repentance, in our faith, in our salvation, in our communion, in our service, and in our reward. Look at the addresses to the seven churches in Revelation 2 & 3. Hearken to those pointed words, "He that hath an ear" — "To him that overcometh." What do they mean? Do they not set forth, in the most distinct and forcible manner, that blessed individuality of which we speak? Unquestionably. But do they touch unity? Not in the smallest degree. They leave its sacred domain wholly untouched." There is one body and one Spirit." This must ever hold good, spite of all the ruin and failure of the professing church. Nevertheless, the writings of John are pre-eminently individual. From the opening lines of his Gospel to the closing sentence of his Apocalypse, we trace this feature. He shows us the Philips, the Simons, the Andrews, and the Nathanaels coming, in their individuality, to Jesus. He tells us of  a Jewish ruler here, and a Samaritan sinner there, who were drawn by the Father to Jesus. He tells us of the good Shepherd who calleth His sheep by name he tells us of the branches clinging to the living vine. Thus it is in John's Gospel; and when we turn to his Epistles, we find the same principle running through them all. He writes to an elect lady, and to his beloved Gaius; and if he once speaks of "the church," it is but to weep over its departed glory, and to raise amid its ruins that warning note for individual ears, "Look to yourselves." And as to the Revelation, it ends as it begins, with a solemn appeal "to him that heareth."

Part 4

The more closely we study the narrative of the Lord's dealings with Gideon, the more we must be struck with the marvelous way in which He prepares him for his after course. Like all God's servants, in all ages, Gideon had to undergo a course of secret training and discipline, ere he was fit to appear in public The space of time occupied in this training may vary, as may also the character of the discipline; but of this we may rest assured that all who will be used of God in public mast be taught of God in private. It is a fatal mistake for anyone to rush into prominence without proper equipment, and that equipment can only be attained in the secret of the divine presence. It is in profound and hallowed retirement with God that vessels are filled and instruments fitted for His work.

Let us never forget this. Moses had to spend forty years at "the back side of the desert" ere he was fit to enter upon his public career. David had to feed his father's flock, ere he was called to rule the nation of Israel. He slew a lion and a bear in secret, ere he was called to slay Goliath in public. The great apostle of the Gentiles spent three years in Arabia, notwithstanding his very remarkable conversion and call. The apostles spent three years and a half in companionship with their Master, and then had to tarry until they were endued with power from on high. Thus it has been with all those who have ever been called to occupy a prominent place in the Lord's work; and even the blessed Master Himself — though surely needing no training or discipline, inasmuch as He was ever perfect — to set us an example, spent thirty years in retirement ere He came forth in public.

All this is full of most wholesome instruction for our souls. Let us seek to take it in and profit by it. No one can ever get on in public work without this private teaching in the school of Christ. It is this which gives depth, solidity, and mellowness to the character. It imparts a tone of reality and a fixedness of purpose most desirable in all who engage in any department of the Lord's work. It will invariably be found that where anyone goes to work without this divine preparation, there is shallowness and instability, There may perhaps, for a time, be more flash and show in those superficial characters than in those who have been educated in the school of Christ: but it never lasts. It may create a momentary sensation, but it soon passes away like the morning cloud or the early dew. Nothing will stand but that which is the direct result of private communion with God — secret training in His presence — the excellent discipline of the school of God.

Let us see how all this is exemplified in Gideon's case. It is very evident that this honoured servant was called to pass through deep exercises of soul before ever he took a single step in public action, yea before he ever unfurled the standard of testimony in his father's house. He had to begin with himself, with his own personal condition, with his own heart. Those who will be used for others must begin with themselves. So Gideon found it. Let us pursue his history.

"And the Lord said unto Gideon, Surely I will be with thee, and thou shalt smite the Midianites as one man. And he said unto him, If now I have found grace in thy sight, then show me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry till thou come again. And Gideon went in and made ready a kid, and unleavened cakes of an ephah of flour; the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes; and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. And the Lord said unto him, Peace be unto thee; fear not: thou shalt not die." Judges 6: 16-23.

Here we reach a profoundly interesting stage of Gideon's preparatory course. He is called to enter practically and experimentally into the great and universal law for the servants of God, namely, "When I am weak, then I am strong." This is a most precious law, and one which forms an indispensable element in the education of all Christ's servants. Let no one imagine that he can ever be used in the Lord's work, or ever make progress in the divine life, without some measure of real entrance into this invaluable principle We hold it to be absolutely essential in forming the character of the true servant of Christ. Where it is not known, where it has not been felt, where it has not been, to some extent, realized, there is sure to be unsubduedness, unbrokenness, self-occupation, in some form or another. There will be more or less of self-confidence, and various points and angles turning up, here and there, and acting as a sad hindrance to all that is good, useful, and holy.

On the other hand, when one has learnt that great family motto quoted above — when one has learnt, in the divine presence to say, "When I am weak, then I am strong" — when nature has been weighed in the balance of the sanctuary, there you will always find a measure of brokenness, softness, and tenderness of spirit; and not only so, but also largeness of heart, and readiness for every good work, and that lovely elasticity of mind which enables one to rise above all those petty selfish considerations which so sadly hinder the work of God. In short, the heart must first be broken, then made whole; and, being made whole, be undividedly given to Christ and to His blessed service. It is impossible to run the eye along the brilliant array of Christ's workmen, and not see the truth of this. Moses, Joshua, David, Isaiah, Jeremiah, Ezekiel, and Daniel, in Old Testament times; and Peter, Paul, and John, in those of the New, all stand before us as vivid illustrations of the value of broken material. All those beloved and honoured servants had to be broken in order to be made whole — to be emptied in order to be filled — to learn that, of themselves, they could do nothing, in order to be ready, in Christ's strength, for anything and everything.

Such is the law of the household — the law of the vineyard — the law of the kingdom. So Gideon found it in his day. His "alas!" was followed by Jehovah's "Peace; fear not," and then he Was ready to begin. He had been brought face to face with the angel of God, and there he learnt not only that his family was poor in Manasseh, and he the least in his father's house, but that in himself he was perfectly powerless, and that all his springs must be found in the living God. Priceless lesson this, for the son of Joash, and for us all!  a lesson not to be learnt in the schools and colleges of this world, but only in the deep and holy retirement of the sanctuary of God.

And now let us see what was Gideon's first act after his fears were hushed, and his soul filled with divine peace. His very first act was to build an altar. "Then Gideon built an altar there unto the Lord, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites." He takes the happy place of a worshipper, and his worship is characterized by the revelation of the divine character. He calls his altar by that precious title, "The Lord send peace." He had gone through many and deep exercises of soul-exercises which none can know save those who are called out into a prominent place amongst God's people. He felt the ruin and the weakness of all around him. He felt the fallen and humiliating condition of his beloved people. He felt his own littleness, yea his own emptiness and nothingness. How could he come forward? How could he smite the Midianites? How could he save Israel? Who was sufficient for these things? It is all very well for those persons who live an easy, irresponsible kind of life; who know not the toils, the cares, and anxieties connected with the public service of Christ and the testimony for His name in an evil day. These know nothing of Gideon's painful exercises of soul; nothing of the pressure upon his spirit as he looked forth from beneath the shade of his father's oak tree, and contemplated the dangers and responsibilities of the battle-field. They can enter but feebly into the meaning of those words of one high up in the school of Christ, "We had the sentence of death in ourselves that we should not trust in ourselves, but in God who raiseth the dead."

These are weighty words for all Christ's servants; but we must be His servants in reality, in order to enter into their deep significance. If we are content to live a  life of indolence and ease, a life of self-seeking and self-pleasing, it is impossible for us to understand such words, or indeed to enter into any of those intense exercises of soul through which Christ's true-hearted servants and faithful witnesses, in all ages, have been called to pass. We invariably find that all those who have been most used of God in public have gone through deep waters in secret. It is as the sentence of death is written practically upon self, that the power of resurrection life in Christ shines out. Thus Paul could say to the Corinthians, "Death worketh in us; but life in you." Marvelous words! Words which let us into the profound depths of the apostle's ministry. What a ministry must that have been which was carried on upon such a principle as this! What power! What energy! Death working in the poor earthen vessel, but streams of life, heavenly grace, and spiritual power flowing into those to whom he ministered.

This, reader, we may depend upon it, is the true secret of all effective ministry. It is an easy matter to talk about ministry; to set up to be ministers of Christ; but oh! how has the professing church departed from the divine reality of ministry! Alas! the heart sinks at the bare thought of it. Where are the Pauls, the Gideons, and the Joshuas? Where are the deep heart searchings and profound soul exercises which have characterized Christ's servants in other days? We are flippant and wordy, shallow and empty, self-sufficient and self-indulgent. Need we wonder at the small results? How can we expect to see life working in others when we know so little about death working in us?

May the eternal Spirit stir us all up, and work in us a more powerful sense of what it is to be the true-hearted, single-eyed, devoted servants of Jesus Christ!

Part 5

We are now to contemplate Gideon called forth into action. He has received his commission from Jehovah. His questions have been answered, his fears hushed, his heart tranquillized, and he is enabled to build an altar. All this had reference to his own personal condition, to the state of his own soul, to the attitude of his own heart as in the sight of God.

Thus it must ever be. We must all begin in this way, if we are ever to be used of God to act on others. We must have to do with God in the secret of our own souls, else we shall prove to be but sorry workmen in the sequel. All who go forth in public work, without this secret training, are sure to prove flimsy and shallow. Self must be measured in the divine presence. We must learn that nature is of no account in the Lord's work. "Not by might, nor by power, but my Spirit, saith the Lord of hosts." Zechariah 4: 6.

It was not until Gideon had gone through somewhat of this holy discipline in secret that he was led out into service. And let us carefully note where he had to commence. "It came to pass the same night, that the Lord said unto him, Take thy father's young bullock, even the second bullock of seven years old" — for Jehovah knew how many bullocks Joash had, and the age of each — "and throw down the altar of Baal that thy father hath, and cut down the grove that is by it. And build an altar unto the Lord thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down."

Here we see that Gideon had to begin at home. He was called to unfurl the standard of testimony in the very bosom of his family — in the very center of his father's house. This is intensely interesting, and deeply practical. It teaches a lesson to which we should all bend our ears and apply our hearts. Testimony must begin at home. It will never do to rush forth into public work while our private and domestic ways are anything but what they ought to be. It is useless to set about throwing down the altar of Baal in public, while the selfsame altar remains standing at home.

This is of the very last possible importance. We are all of us imperatively called upon to show piety at home. Nothing is more sorrowful than to meet with persons who, abroad amongst their fellow men or their fellow Christians, are marked by a high tone of spirituality — a style of speaking which would lead one to suppose them far beyond the ordinary level of Christians, and yet when you come to close quarters with them — when you become acquainted with their private life and ways, their actual history from day to day, you find them very far indeed from bearing testimony for Christ to those with whom they come in contact. This is most deplorable. It dishonours the Lord Jesus, grieves the Spirit, stumbles and repulses young believers, gives occasion to the enemy to speak reproachfully, and to our brethren to speak doubtfully, of us. Surely these things ought not to be. There ought to be a testimony yielded at home. Those who see most of us should see most of Christ in us. Those who know us best ought best to know that we are Christ's. But alas! how often is it otherwise! How often does it happen that the home circle is just the place where we least exhibit the lovely traits of Christian character! The wife or the husband, the parent or the child, the brother or the sister, the master or the servant, the fellow servant or some other companion in daily life, is just the one in whose sight we least display the beauteous fruits of divine life. It is in private life that all our weak points come out — our oddities and peculiarities, our silly tendencies and sinful tempers: instead of which it ought to be in that very sphere that the grace of Jesus is most faithfully manifested.

Christian reader let us not turn away from the word of reproof, of admonition, or exhortation. It may not be pleasant; but, we may rest assured it is salutary. It may not be agreeable to the flesh; but it is wholesome to the soul. We are called, like Gideon, to begin at home, if we would prove helpful to our brethren, or act effectively against the common foe.

No doubt, there are difficulties involved in this home testimony. It is often very hard, for example, for a child to bear witness against the worldliness of a parent, or of the whole family; but where there is humility of mind and simple dependence upon God, He maintains and carries us through marvelously. One thing is certain, there is nothing like decision. "The first blow is half the battle," yea, the whole battle is often gained by a single blow, when that blow is dealt in full communion with the mind of Christ.

On the other hand, where there is weakness and vacillation — playing fast and loose with the truth of God, trifling with divine principles and one's own conscience, a looking at consequences and a weighing of probable results — there the enemy is sure to have the upper hand, and the testimony altogether fails. God acts with those who act for Him. This is the grand secret of their success; but where the eye is not single, there is no real progress, no divine result.

Here is where so many of us signally fail. We are not whole hearted, not decided, not thoroughly out — and out for Christ. Hence there is no result for God, no action on others. We have no idea of what may be accomplished by a single devoted heart, one earnest and energetic soul. Such an one may be used to raise up a standard round which thousands will flock who might never have had the courage or energy to unfurl the standard themselves.

Look at Gideon. See how he wrought for God, and how God wrought with him. "Then Gideon took ten men of his servants, and did as the Lord had said unto him; and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night. And when the men of the city rose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built. And they said one to another, Who hath done this thing? And when they inquired and asked, they said, Gideon the son of Joash hath done this thing. Then the men of the city said unto Joash, Bring out thy son, that he may die; because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it."

This is what we may call striking at the very root of the matter. The worship of Baal is completely overturned. This was no trifle. We have little idea of what it cost the son of Joash to do this thing; but, by the grace of God, he did it. True it may have been with fear and trembling, still he did it. He dealt one vigorous blow at the entire system of Baal, and it crumbled into dust beneath his feet. No half measures would have availed. It would have been of no possible use to pick a stone, here and there, out of the idol's altar; the whole fabric had to be overturned from its very foundation, and the idol itself degraded in the very presence of its deluded worshippers. A bold decisive stroke was needed, and that stroke was given by the hand of Gideon the son of Joash, God's "mighty man of valour."

There is nothing, we repeat, like plain decision — bold, uncompromising faithfulness for Christ, cost what it may. Had Gideon been less decided, had his line of action been less thorough, his father Joash would not have been so perfectly won over. It needed just such a method of dealing with Baal to convince a rational person that the worship of such a god was a sham and a falsehood. "And Joash said unto all that stood against him, ‘Will ye plead for Baal? Will ye save him? He that will plead for him, let him be put to death whilst it is yet morning. If he be a god, let him plead for himself, because one hath cast down his altar.’ Therefore on that day he called him Jerubbaal, saying, ‘Let Baal plead against him, because he hath thrown down his altar.’"

This was very simple reasoning, "If he be a god, let him plead for himself." Gideon's decided course had brought matters to a point. Baal was either a reality or a most complete delusion. If the former, let him plead for himself. If the latter, who would think of pleading for him? Nothing could be simpler. Gideon's action was a complete success. The worship of Baal was overturned; and the worship of Jehovah Elohim set up instead.

Thus we see that the divine work in the soul of Gideon is making very rapid but very real progress. He is conducted from strength to strength. How little idea had he, when first the divine voice fell on his ear, that, in so short a time, he would take so bold a step. If anyone had said to him, then, "In a few hours you will overturn the worship of Baal in the very midst of your father's house," he would not have believed it. But the Lord led him along, step by step, gently yet firmly; and as the heavenly light broke in upon his soul his confidence and courage grew.

Thus it is the Lord ever deals with His servants. He does not expect them to run before they have learnt to walk; but where the heart is true, and the purpose honest and firm, He graciously supplies the needed strength, moment by moment. He causes mountains of difficulty to remove, rolls away many a dark and heavy cloud, fortifies the heart, and girds up the loins of the mind, so that the very feeblest are armed with giant strength, and the coward heart filled with wonder, love, and praise at the triumph of divine grace.

All this is illustrated with great vividness in Gideon's interesting story. No sooner had he levelled Baal's altar, than he was called to encounter Midian's hosts. "Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the Spirit of the Lord came upon Gideon, and he blew a trumpet, and Abi-ezer was gathered after him. And he sent messengers throughout all Manasseh, who also was gathered after him; and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them."

In short there was a thorough awakening. The tide of spiritual energy rose majestically, and bore hundreds and thousands upon its bosom. The work which had begun in Gideon's heart was extending itself far and wide, throughout the length and breadth of the land. The Spirit of the Lord was displaying His mighty energy, and multitudes were stirred up to gather round the standard which the hand of faith had unfurled.

But just at this point, it would seem that Gideon's faith needed fresh confirmation. It may be his spirit was overawed when he saw the mighty host of the uncircumcised mustering before him; and then, for a moment, his courage failed, and his heart craved a fresh sign from the Lord. "And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said" — alas! the poor heart can place its unbelieving "if" right in front of the word of God who cannot lie — "behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and if it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said."

How marvelous! And yet we need not marvel if we know aught of our own hearts. Anything for the poor human heart but the naked word of the living God; a sign, a token, something that the eye can see. The word of God is not enough for unbelieving nature.

But oh! The matchless grace of God! His unupbraiding love! His tender considerateness! He graciously meets the weakness of His poor servant, for "It was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowlfull of water." What condescending grace! Instead of severely rebuking Gideon's unbelieving "if," He graciously confirms his wavering faith by superabounding evidence.

And yet all this sufficed not. Gideon seeks still further confirmation. "And he said unto God, Let not thine anger be hot against me, and I will speak but this once. Let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. And God did so that night: for it was dry upon the fleece only, and there was dew upon all the ground." Such is the abounding grace and exhaustless patience of the God with whom we have to do. For ever adored be His holy name! Who would not trust Him, and love Him, and serve Him?

Part 6

We shall now ask the reader to open his Bible at Judges 7. Here Gideon's companions are brought before us; and their history, as well as that of their leader, is full of interest and profit for us. They had to be trained and tested as well as he. Let us ponder the narrative.

"Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me."

The clear and soul-stirring blast of Gideon's trumpet had drawn around him a very large and imposing company; but this company had to be tested. It is one thing to be moved by the zeal and energy of some earnest servant of Christ, and it is quite another thing to possess those moral qualities which alone can fit a man to be an earnest servant himself. There is a vast difference between following in the wake of some devoted man of God, and walking with God ourselves — being propped up and led on by the faith and energy of another, and leaning upon God in the power of individual faith for ourselves.

This is a serious consideration for all of us. There is always great danger of our being mere imitators of other people's faith; of copying their example without their spiritual power; of adopting their peculiar line of things without their personal communion. All this must be carefully guarded against. We specially warn the young Christian reader against it. Let us be simple, and humble, and real. We may be very small, our sphere very narrow, our path very retired; but it does not matter in the least, provided we are precisely what grace has made us, and occupying the sphere in which our blessed Master has set us, and treading the path which He has opened before us. It is by no means absolutely necessary that we should be great, or prominent, or showy, or noisy in the world; but it is absolutely necessary that we should be real and humble, obedient and dependent. Thus our God can use us, without fear of our vaunting ourselves; and then, too, we are safe, peaceful, and happy. There is nothing more delightful to the true Christian, the genuine servant of Christ, than to find himself in that quiet, humble, shady path where self is lost sight of, and the precious light of God's countenance enjoyed — where the thoughts of men are of small account, and the sweet approval of Christ is everything to the soul.

Flesh cannot be trusted. It will turn the very service of Christ into an occasion of self-exaltation. It will use the very name of him who made Himself nothing in order to make itself something. It will build up its own reputation by seeming to further the cause of Him who made Himself of none. Such is flesh! Such are we in ourselves! silly, self-exalting creatures, ever ready to vaunt ourselves, while professing to be nothing in ourselves, and to deserve nothing but the flames of an everlasting hell.

Need we marvel at the testing and proving of Gideon's companions? All must be tested and proved. The service of Christ is a very solemn and a very holy thing; and all who take part therein must be self-judged, self-distrusting, and self-emptied; and not only so, but they must lean, with unshaken confidence, upon the living God, These are the grand qualities that go to make up the character of the true servant of Christ, and they are strikingly illustrated on the page of inspiration which now lies open before us.

Let us proceed with the narrative.

"The people that are with thee are too many for me to give the Midianites into their hands...Now, therefore, go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand."

Here the first grand test is applied to Gideon's host — a test designed to bring out the measure of the heart's simple confidence in Jehovah. A coward heart will not do for the day of battle; a doubting spirit will not stand in the conflict. The same principle is set forth in Deuteronomy 20: 8: "And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and faint-hearted? Let him go and return unto his house, lest his brethren's heart faint as well as his heart."

Faint heartedness is terribly contagious. It spreads rapidly. It withers the arm that should bear the shield, and paralyses the hand that should wield the sword. The only cure for this malady is simple confidence in God, a firm grasp of His faithfulness, a child-like trust in His word, true personal acquaintance with Himself. We must know God for ourselves, in such a way that His word is everything to us, and that we can walk alone with Him, and stand alone with Him in the darkest hour.

Reader, is it thus with thee? Hast thou this blessed confidence in God — this solid hold of His word? Hast thou, deep down in thy heart, such an experimental knowledge of God and His Christ as shall sustain thee even though thou hadst not the support or sympathy of another believer under the sun? Art thou prepared to walk alone in the world?

These are weighty questions, and we feel the need of pressing them upon the church of God at the present moment. There is a wide diffusion of the precious truth of God, and numbers are getting hold of it. Like the blast of Gideon's trumpet, so the clear testimony which has gone forth within the last few years has attracted many; and while we quite feel that there is real ground for thankfulness in this, we also feel that there is ground for very serious reflection indeed. Truth is a most precious thing, if it be truthfully found: and truthfully held: but let us remember that in exact proportion to the preciousness of the truth of God is the moral danger of trafficking therein without a self-judged heart and an exercised conscience. What we really need is faith — unfeigned, earnest, simple, faith, which connects the soul, in living power, with God, and enables us to overcome all the difficulties and discouragements of the way. Of this faith there can be no imitation. We must either possess it in reality or not at all. A sham faith will speedily come to the ground. The man who attempts to walk by faith, if he have it not must speedily totter and fall. We cannot face the hosts of Midian unless we have full confidence in the living God. "Whosoever is fearful and afraid, let him return." Thus it must ever be. None can go to battle save those who are braced up by a faith that grasps the unseen realities of eternity, and endures as seeing Him who is invisible. May this faith be ours, in larger measure, beloved reader.

It is full of instruction for the heart to notice the effect of the first test upon the host of Gideon. It thinned his ranks amazingly. "There returned of the people twenty and two thousand, and there remained ten thousand." This was a serious reduction. But it is far better to have ten thousand that can trust God than ten thousand times ten thousand who cannot. What avails a vast mass of unbelieving flesh? Nothing Of what use are numbers, if they be not energized by a living faith? None whatever. It is comparatively easy to flock around a standard raised by a vigorous hand; but it is a totally different thing to stand, in personal energy, in the actual battle. Nought but genuine faith can do this; and hence when the searching question is put "Who can trust God?" the showy ranks of profession are speedily thinned.

But there was yet another test for Gideon's companions. "And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go. So he brought down the people unto the water: and the lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. And the Lord said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place." Judges 7: 4-7.

Here then we have another great moral quality which must ever characterize those who will act for God and for His people, in an evil day. They must not only have confidence in God, but they must also be prepared to surrender self. This is a universal law in the service of Christ. If we want to swim in God's current, we must sink self; and we can only sink self in proportion as we trust Christ. Thus it stands ever. It is not, need we say, a question of salvation; it is a question of service It is not a question of being a child of God, but of being a proper servant of Christ. The thirty-one thousand seven hundred that were dismissed from Gideon's army, were just as much Israelites as the three hundred that remained; but they were not fitted for the moment of conflict; they were not the right men for the crisis. And why? Was it that they were not circumcised? Nay. What then? They could not trust God and surrender self. They were full of fear when they ought to have been full of faith. They made refreshment their object instead of conflict.

Here, reader, lay the true and only secret of their moral unfitness. God cannot trust those who do not trust Him and sink self. This is pre-eminently solemn and practical. We live in a day of easy profession and self-indulgence. Knowledge can, now-a-days, be picked up at very small cost. Scraps of truth can be gathered, second hand, in all directions. Truth which cost some of God's dear servants years of deep soul ploughing and heart-searching exercise, is now in free circulation and can be intellectually seized and flippantly professed, by many who know not what soul ploughing or heart-exercise means.

But let us never forget — yea, let us constantly remember — that the life of faith is a reality; service is a reality; testimony for Christ, a reality. And further let us bear in mind that if we want to stand for Christ in an evil day — if we would be men for the crisis, genuine servants, true witnesses — then verily we must learn the true meaning of those two qualities, namely, confidence in God, and self-surrender.

Part 7

There is something peculiarly striking in the fact that out of the many thousands of Israel, in the days of Gideon, there were only three hundred men who were really fit for conflict with the Midianites; only this small band fit for the occasion. This truly is a suggestive and admonitory fact. There were hundreds of thousands of true Israelites — truly circumcised sons of Abraham — members of the congregation of the Lord, who were by no means up to the mark, when it was a question of war to the knife with Midian — a question of genuine confidence in God and self-surrender. We are safe in saying that the men who were morally fitted for the grand crisis in the day of battle were not one in a thousand. How solemn! Not one in a thousand who could trust God and deny self.

Christian reader, is not this something worthy of deep and serious thought? Does it not, very naturally, suggest the inquiry as to whether it is otherwise at this moment? Is it not painfully evident that we live in a day in which little is known of the blessed secret of confidence in God, and still less of the exercise of self-surrender? In point of fact, these things can never be rightly separated. If we attempt to divorce self-surrender from confidence in God, it will land us in the deep and dark delusions of monasticism, asceticism, or ritualism. It will issue in nature trying to subdue nature. This, we need hardly say, is the direct opposite of Christianity. This latter starts with the glorious fact that the old self has been condemned and set aside by the cross of Christ, and therefore it can be practically surrendered every day by the power of the Holy Ghost. This is the meaning of those fine words in Colossians 3, "Ye are dead, and your life is hid with Christ in God." He does not say, "Ye ought to be dead." No; but "ye are dead." What then? "Mortify your members which are on the earth." So also in the profound and precious teaching in Romans 6, "How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptised into Jesus Christ were baptised into his death?" What then? "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord."

Here then lies the secret of all true surrender. If this be not understood and practically entered into, it will simply be self in one form trying to subdue self in another. This is a fatal delusion. It is a snare of the devil into which earnest souls are in imminent danger of falling, who sigh after holiness of life, but do not know the power of accomplished redemption, and the indwelling of the Holy Ghost — are not built upon the solid foundation of Christianity.

We specially warn the reader against this deadly error. It distinctly savors of monasticism or asceticism. It clothes itself in the garb of pietism and sanctimoniousness, and is peculiarly attractive to a certain class of ardent spirits who long for victory over the lusts, passions, and tendencies of nature; but, not knowing how to attain it, are turning their back upon Christ and His cross, and betaking themselves to the resources of a spurious religion.

It is against this most mischievous and soul-destroying system that the apostle warns us, in such glowing words in Colossians 2. "Let no man," he says, "beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances" — such as, "touch not; taste not; handle not; which all are to perish with the using — after the commandments and doctrines of men? Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh." Colossians 2: 18-23.

We deem it needful to say thus much lest any of our readers should at all mistake us on the subject of self-surrender. We desire it to be distinctly understood that the only possible ground of self-surrender is the knowledge of accomplished redemption, and our union with Christ through the power of the Holy Ghost. This is the essential basis of all Christian conduct. In short, a known salvation is the basis; the Holy Ghost indwelling, the power; and the word of God, the directory of all true self-surrender.

But what did Gideon and his companions know of these things? Nothing, as Christians now know them. But they had confidence in God, and further, they did not make their own refreshment their object, but simply took it up by the way as a means to an end. Herein they teach a fine lesson even to those whose privilege it is to walk in the full orbed light of New Testament Christianity. If they, in the dim twilight in which they lived, could trust God, and surrender self for the moment, even in measure; then what shall we say for ourselves who, with all our light and privileges, are so ready to doubt God and seek our own things?

Is it not painfully evident that, in this our day of light and privilege, there is but little moral preparedness for the path of service and conflict which we are called to tread? Alas! alas! we cannot deny it. There is a deplorable lack of genuine trust in the living God, and of the true spirit of self-surrender. Here, we may rest assured, is the deep secret of the whole matter. God is not practically known and habitually trusted; self is exalted and indulged. Hence our unfitness for the warfare; our failure in the day of battle. It is one thing to be saved, and quite another thing to be a soldier. It is one thing to have our sins forgiven, and quite another to have our swords sharpened and our shields well up. There is a vast difference between talking about conflict and taking part therein; and we cannot shake off the painful conviction that, in this day of widely extended profession, the proportion of workmen and warriors would not be found a whit greater than it was in the days of Gideon and his companions. The fact is we want men of faith, and men of one idea, men whose hearts are fixed and their eyes single, men so absorbed with Christ and His cause that they have no time for aught beside. We greatly fear that, if the double test which was applied to Israel in the days of Gideon, were to be applied now to those who stand on the very highest platform of profession, the practical result would not differ very materially.

But we must draw this paper to a close, and shall therefore rapidly touch on two leading points, and then leave our readers to meditate closely upon the whole subject for themselves.

The close of Judges 7 shows us Gideon and his companions completely victorious. "The cake of barley bread," and "the broken pitchers," proved a match for all the power of the Midianites and the Amalekites, although the latter "lay along in the valley like grasshoppers for multitude, and their camels were without number, as the sand by the sea side for multitude." God was with the cake of barley bread and the pitchers, as He will ever be with those who are prepared to take the low place; prepared to be nothing, but to make Him their all in all; prepared to trust Him and to sink self. This, let it never be forgotten, is the great root principle in all service and in all conflict. Without it, we can never succeed; with it, we can never fail. It matters not what the difficulties, or what the numbers and power of our enemies, all must give way before the presence of the living God; and that presence will ever accompany those who trust Him and sink self.

Nor is this all. Not only is firm trust in God and self-surrender the secret of victory over external enemies; it is also the secret of overcoming, disarming, and melting down jealous and envious brethren, though these latter are often far more difficult to deal with than open enemies. Thus no sooner had Gideon reached the point of victory over the uncircumcised, than he was called to encounter the petty and contemptible jealousy of his brethren. "And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not when thou wentest to fight the Midianites? And they did chide with him sharply." Judges 8: 1

All this was most uncalled for and unworthy. Had they not heard the sound of the trumpet calling Israel to the battle field? Had they not heard that the standard was unfurled? Why had they not rushed to the battle at the first? It was an easy matter to come in at the close and reap the spoil, and then find fault with the one who had been God's real instrument on the occasion.

However, we shall not dwell upon the unlovely conduct of the men of Ephraim; but turn for a moment, to the exquisite way in which Gideon was enabled to meet them. "And he said unto them, What have I done now in comparison of you? . . . God hath delivered into your hands the princes of Midian, Oreb and Zeeb; and what was I able to do in comparison of you? Then their anger was abated toward him when he had said that."

Here, Christian reader, is the true way to vanquish jealous and envious brethren. The cake of barley bread and the empty pitcher can vanquish jealous Ephraimites as well as hostile Midianites. A self-hiding spirit is the grand secret of victory over envy and jealousy, in all their odious forms. It is difficult, if not impossible, to quarrel with a man who is down in the dust, in true self-abasement. "What have I done now in comparison of you?" This is the language of one who had learnt something of the real meaning of self-surrender; and we may safely assert that such language must ever disarm the envy and jealousy of the self-occupied and self-sufficient. May we know more and more of the truth of this!

But we must now contemplate the closing scene of Gideon's remarkable history — a scene full of admonition for every servant of Christ. From it we learn that it is far easier to gain a victory than to make a good use of it; far easier to reach a position than to occupy it aright. We shall quote the passage. "Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian. And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you.

So far, this was very fine. It was in full keeping with the self-surrender of Gideon's previous course Every true servant of Christ will ever seek to connect souls with his Master, and not with himself. Gideon would not, for worlds, displace Jehovah as the ruler of Israel. But alas! What he shrank from, in one form, he fell into, in another; and this too, simply because his self-surrender was not complete. There has been but One whose self-surrender was, and that One must, in all things, have the pre-eminence. "And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.) And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey.... And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house." Judges 8: 22-27

Such is man, even the best of men, when left to himself. Here we see the very man who had led his brethren on to victory over Midian, now leading them into dark and abominable idolatry. The earrings of the Ishmaelites did what their swords could not do; and the love-tokens of the men of Israel proved far more dangerous than the sharp chidings of the men of Ephraim. The latter drew out a lovely spirit of self-emptiness: the former proved a snare to Gideon and to the whole house of Israel.

Reader, let us remember all this. If Gideon had refused the earrings as well as the throne, it would have been well for him and for his brethren; but the devil laid a snare for him into which he fell and carried all his brethren with him. May we all take warning from Gideon's fall, and draw encouragement from Gideon's victories. May we remember that it is one thing to gain a victory, and another to make good use of it; it is easier to reach a position than to occupy it aright. May God grant to the reader and writer of these lines, more simple confidence in Himself, and more of the true spirit of self-surrender. May such be the result of our meditations upon Gideon and his companions.

Discipleship in an Evil Day

C. H. Mackintosh

"Follow thou me." John 21: 22

Preface

The following Tract is a reprint of a paper which appeared in a recent number of "The Present Testimony," containing the substance of a Lecture on the first three chapters of the Book of Daniel. It is published in this form, at the request of a number of Christian friends and with earnest desire that the Holy Spirit may be pleased to use it for the purpose of leading many hearts to seek a closer walk with God.

C.H.M.

Discipleship in an Evil Day

The first three chapters of the Book of Daniel furnish a most seasonable and important lesson at a time like the present, in which the disciple is in such danger of yielding to surrounding influences, and of lowering his standard of testimony and his tone of discipleship, in order to meet the existing condition of things.

At the opening of chapter 1 we have a most discouraging picture of the state of things, in reference to the ostensible witness of God on the earth. "In the third year of the reign of Jehoiakim, king of Judah, came Nebuchadnezzar, king of Babylon, unto Jerusalem, and besieged it. And the Lord gave Jehoiakim, king of Judah, into his hand, with part of the vessels of the house of God, which he carried into the land of Shinar, to the house of his god; and he brought the vessels into the house of his god." (Daniel 1: 1, 2) Here then we have an aspect of things quite sufficient, if looked at from nature's point of view, to discourage the heart, to damp the spirit, and paralyze the energies. Jerusalem in ruins, the temple trodden down, the Lord's vessels in the house of a false god, and Judah carried away captive. Surely the heart would feel disposed to say, There is no use in seeking to hold up the standard of practical discipleship and personal devotedness any longer. The spirit must droop, the heart must faint, and the hands must hang down, when such is the condition of the people of God. It could be naught but the most contemptible presumption for any of Judah's sons to think of taking up a true Nazarite's position at such a time.

Such would be nature's reasoning; but such was not the language of faith. Blessed be God! there is always a wide sphere in which the spirit of genuine devotedness can develop itself — there is always a path along which the true disciple can run, even though he should have to run in solitude. It matters not what the outward condition of things may be, it is faith's privilege to hang as much on God, to feed as much on Christ, and to breathe as much of the air of heaven, as though all were in perfect order and harmony.

This is an unspeakable mercy to the faithful heart. All who desire to walk devotedly can always find a path to walk in; whereas, on the contrary, the man who draws a plea, from outward circumstances, for relaxing his energy, would not be energetic, though most favourably situated.

If ever there was a time in which one might be excused for taking a low ground, it was the time of the Babylonish captivity. The entire framework of Judaism was broken up; the kingly power had passed out of the hand of David's successor, and into the hand of Nebuchadnezzar; the glory had departed from Israel; and, in one word, all seemed faded and gone, and naught remained for the exiled children of Judah, save to hang their harps upon the willows, and sit down by the rivers of Babylon, there to weep over departed glory, faded light, and fallen greatness.

Such would be the language of blind unbelief; but, blessed be God! it is when everything appears sunk to the lowest possible point, that then faith rises in holy triumph; and faith, we know, is the only true basis of effective discipleship. It asks for no props from the men and things around it; it finds "all its springs" in God; and hence it is that faith never shines so brightly as when all around is dark. It is when nature's horizon is overcast with the blackest clouds that faith basks in the sunshine of the divine favour and faithfulness.

Thus it was that Daniel and his companions were enabled to overcome the peculiar difficulties of their time. They judged that there was nothing to hinder their enjoying as elevated a Nazariteship in Babylon as ever had been known in Jerusalem; and they judged rightly. Their judgment was the judgment of a pure and well-founded faith. It was the self-same judgment on which the Baraks, the Gideons, the Jephthahs, and the Samsons of old had acted. It was the judgment to which Jonathan gave utterance, when he said, "There is no restraint with the Lord to save by many or by few." (1 Sam. 14) It was the judgment of David, in the valley of Elah, when he called the poor trembling host of Israel "the army of the living God." (1 Sam. 17)

It was the judgment of Elijah, on Mount Carmel, when he built an altar with "twelve stones according to the number of the tribes of the sons of Jacob." (1 Kings 18) It was the judgment of Daniel himself when, at a further stage of his history, he opened his window and prayed toward Jerusalem. (Dan. 6) It was the judgment of Paul when, in view of the overwhelming tide of apostasy and corruption which was about to set in, he exhorts his son Timothy to "hold fast the form of sound words." (2 Tim. 1: 18) It was the judgment of Peter when, in prospect of the dissolution of the entire framework of creation, he encourages believers to "be diligent, that they be found of him in peace, without spot and blameless." (2 Peter 3: 14) It was the judgment of John when, amid the actual breaking up of everything ecclesiastical, he exhorts his well-beloved Gaius to "follow not that which is evil but that which is good." (3 John 11) And it was the judgment of Jude when, in the presence of the most appalling wickedness, he encourages a beloved remnant to "build themselves up in their most holy faith, praying in the Holy Ghost, to keep themselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." (Jude 20, 21) In one word, it was the judgment of the Holy Ghost, and, therefore, it was the judgment of faith.

Now, all this attaches immense value and interest to Daniel's determination, as expressed in the first chapter of this book. "But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself." (Ver. 8) He might, very naturally, have said to himself, "There is no use in one poor feeble captive seeking to maintain a place of separation. Everything is broken up It is impossible to carry out the true spirit of a Nazarite amid such hopeless ruin and degradation. I may as well accommodate myself to the condition of things around me."

But no; Daniel was on higher ground than this. He knew it was his privilege to live as close to God in the palace of Nebuchadnezzar, as within the gates of Jerusalem. He knew that, let the outward condition of the people of God be what it might, there was a path of purity and devotedness opened to the individual saint, which he could pursue independently of everything.

And may we not say, that the Nazariteship of Babylon possesses charms and attractions fully as powerful as the Nazariteship of Canaan? Unquestionably. It is unspeakably precious and beautiful, to find one of the captives in Babylon breathing after, and attaining unto, so elevated a standard of separation. It teaches a powerful lesson for every age. It holds up to the view of believers, under every dispensation, a most encouraging and soul-stirring example. It proves that, amid the darkest shades, a devoted heart can enjoy a path of cloudless sunshine.

But how is this? Because "Jesus Christ is the same yesterday, today, and for ever." (Heb. 13) Dispensations change and pass away. Ecclesiastical institutions crumble and moulder into ashes. Human systems totter and fall; but the name of Jehovah endureth forever, and His memorial unto all generations. It is upon this holy elevation that faith plants its foot. It rises above all vicissitude, and enjoys sweet converse with the unchangeable and eternal Source of all real good.

Thus it was that, in the days of the judges, faith achieved more glorious triumphs than ever were known in the days of Joshua. Thus it was that Elijah's altar on Mount Carmel was surrounded by a halo fully as bright as that which crowned the altar of Solomon.

This is truly encouraging. The poor heart is so apt to sink, and be discouraged, by looking at the failure and unfaithfulness of man, instead of at the infallible faithfulness of God. "The foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity." (2 Tim. 2: 19) What can ever touch this enduring truth? Nothing! And, therefore, nothing can touch the faith which lays hold of it, or the superstructure of practical devotedness which is erected on the foundation of that faith.

And then look at the glorious results of Daniel's devotedness and separation. In the three opening chapters we observe three distinct things, resulting from the position assumed by Daniel and his companions, in reference to "the king's meat." 1: They were let into the secret of "the king's dream." 2: They withstood the seductions of "the king's image." And, 3: They were brought unscathed through "the king's furnace."

1. The King’s Dream

"The secret of the Lord is with them that fear him." This is beautifully exemplified in the case before us. "The magicians, and the astrologers, and the sorcerers, and the Chaldeans," who were breathing the atmosphere of the royal presence, were all in the dark as to the royal dream. "The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king's matter." Very likely; but there was a God in heaven who knew all about it; and who, moreover, could unfold it to those who had faith enough, and devotedness enough, and self-denial enough, to separate themselves from Babylonish pollutions, though involved in the Babylonish captivity. The mazes, the labyrinths, and the enigmas of human things are all plain to God; and He can and does make them plain to those who walk with Him, in the sanctity of His holy presence. God's Nazarites can see farther into human affairs than the most profound philosophers of this world. And how is this? How can they so readily unravel the world's mysteries? Because they are above the world's mists. They are apart from the world's defilements. They are in the place of separation, the place of dependence, the place of communion. "Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions; that they would desire mercies of the God of heaven, concerning this secret." (Dan. 2: 17, 18) Here we have their place of strength and intelligence. They had only to look up to heaven, in order to be endowed with a clear understanding as to all the destinies of earth.

How real and simple is all this? "God is light, and in Him is no darkness at all;" and, hence, if we want light, we can find it only in His presence; and we can only know the power of His presence as we are practically taking the place of separation from all the moral pollutions of earth.

And, observe, a further result of Daniel's holy separation. "Then the king Nebuchadnezzar fell upon his face and worshipped Daniel, and commanded that they should offer an oblation and sweet odors unto him." Here we have earth's proudest and most powerful monarch at the feet of the captive exile. Magnificent fruit of faithfulness!  Precious evidence of the truth that God will always honour the faith that can in any measure, rise to the height of His thoughts!  He will not, He cannot, dishonour the draft which confidence presents at His exhaustless treasury. Daniel, on this memorable occasion, realized, in his own person, as fully as ever it was realized, God's ancient promise: "And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee. . .And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath."(Deut. 28: 10, 13)

Assuredly Daniel was, in the above scene, "the head," and Nebuchadnezzar "the tail," as looked at from the divine point of view. Witness, also, the bearing of this holy Nazarite, in the presence of the impious Belshazzar. (Dan. 5: 17-29) Have we not, here, as magnificent a testimony to the destined pre-eminence of the seed of Abraham, as when Joshua's victorious captains placed their feet on the necks of the kings of Canaan (Joshua 10: 24); or, when "all the earth sought to Solomon, to hear his wisdom, which God had put in his heart?" (1 Kings 10: 24) Unquestionably; and, in a certain sense, it is a more magnificent testimony. It is natural to expect such a scene in the history of Joshua, or of Solomon; but to find the haughty king of Babylon prostrate at the feet of one of his captives is something far beyond the utmost stretch of nature's expectation.

There it is, however, as a most striking and soul stirring proof of the power of faith to triumph over all manner of difficulties, and to produce the most extraordinary results. Faith is the same mighty principle, whether it act on the plains of Palestine, on the top of Carmel, by the rivers of Babylon, or amid the ruins of the professing Church. No fetters can bind it, no difficulties deter it, no pressure damps it, and no changes affect it. It ever rises to its proper object, and that object is God Himself, and His eternal revelation. Dispensations may change, ages may run their course, the wheels of time may roll on, and crush beneath their ponderous weight the fondest hopes of the poor human heart; but there stands faith, that immortal, divine, eternal reality, drinking at the fountain of pure truth, and finding all its springs in Him, who is "the way, the truth, and the life."

By this "precious faith" it was that Daniel acted, when he "purposed that he would not defile himself with the king's meat." True, he could no longer ascend to that holy and beautiful house, where his fathers had worshipped. The rude foot of a foreign foe had trodden down the holy city. The fire no longer burned on the altar of the God of Israel. The golden candlestick no longer enlightened, with its seven lamps, the holy place. But there was faith in Daniel's heart, and that faith carried him beyond every surrounding influence, and enabled him to appropriate, and act in the power of, "all the promises of God," which are "Yea, and Amen in Christ Jesus." Faith is not affected by ruined temples, fallen cities, faded lights, or departed glories. Why not? Because God is not affected by them. God is always to be found, and faith is always sure to find Him.

2. The King’s Image

But the same faith which enabled those holy men of old to refuse the king's meat, enabled them, also, to despise the king's image. They had separated themselves from defilement, in order that they might enjoy a more intense communion with the true God; and they could not, therefore, bow down to an image of gold, even though it were ever so high. They knew that God was not an image. They knew He was a reality. They could only present worship to Him, for He alone was the true object thereof.

Nor did it make any matter to them that all the world was against them. They had only to live and act for God. It might seem as if they were setting up to be wiser than their neighbours. It might savour of presumption to stand against the tide of public opinion. Some might feel disposed to ask if truth lay only with them? Were all "the princes, the governors, and captains, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces," sunk in darkness and error? Could it be possible that so many men of rank, of intelligence, and of learning were in the wrong, and only a few strangers of the captivity in the right?

With such questions our Nazarites had nothing to do. Their path lay right onward. Should they bow down and worship an image, in order to avoid the appearance of condemning other people? Assuredly not. And yet how often are those who desire to keep a conscience void of offence in the sight of God are condemned for setting themselves up and judging others.

Doubtless Luther was condemned by many for setting himself up in opposition to the doctors, the cardinals, and the pope. Should he, in order to avoid such condemnation, have lived and died in error? Who would say so?

"Ah! But," some will reply, "Luther had to deal with palpable error." So thought Luther; but thousands of learned and eminent men thought otherwise. So also in the case of "Shadrach, Meshach, and Abednego," they had to do with positive idolatry; but the whole world differed from them. What then? "We must obey God rather than man." "Let others do as they will; as for me and my house, we will serve the Lord." If people were to remain in error and continue to do what they, at least, feel to be wrong, In order to avoid the appearance of judging others, where should we be?

Ah! No; my beloved reader, do you seek to pursue the steady, onward, upward path of pure and elevated discipleship. And, whether or not you, thereby, condemn others, is no concern of yours. "CEASE TO DO EVIL." This is the first thing for the true disciple to do. When he has yielded obedience to this golden precept, he may expect to "learn to do well." "If thine eye be single, thy whole body shall be full of light." When God speaks, I am not to turn round to see how my obedience to His voice will affect my neighbours, or to consider what they will think about me. When the voice of the risen and glorified Jesus fell upon the ear of the prostrate Saul of Tarsus, he did not begin to inquire what the chief priests and Pharisees would think of him were he to obey. Surely not. "Immediately," he says, "I conferred not with flesh and blood." (Gal. 1: 16) "Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision." (Acts 26:  19) This is the true spirit and principle of discipleship. "Give glory to God, before he cause darkness, and your feet stumble upon the dark mountains." Nothing can be more dangerous than to hesitate, when divine light shines upon the path. If you do not act upon the light, when you get it, you will, assuredly, be involved in thick darkness. Hence, therefore, as another has said, "Never go before your faith, nor lag behind your conscience."

3. The King’s Furnace

But, we have said, if our Nazarites refused to bow before the king's image, they had to encounter the king's rage, and the king's furnace. For all this they were, by the grace of God, prepared: their Nazariteship was a real thing; they were ready to suffer the loss of all things, and even life itself, in defense of the true worship of the God of Israel. "They worshipped and served their own God," not merely beneath the peaceful vine and fig-tree in the land of Canaan, but in the very face of "a burning fiery furnace." They acknowledged Jehovah, not merely in the midst of a congregation of true worshippers, but in the presence of an opposing world. Theirs was a true discipleship in an evil day. They loved the Lord; and, therefore, for His sake, they abstained from the king's luxuries, they withstood the king's rage, and they endured the king's furnace.

"O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." This was the language of men who knew whose they were, and where they were — of men who had calmly and deliberately counted the cost — of men to whom the Lord was everything, the world nothing. All that the world could offer, together with life itself, was at stake; but what of that? "They endured as seeing Him who is invisible." Eternal glory lay before them; and they were quite prepared to reach that glory by a fiery pathway. God can take His servants to heaven by a chariot of fire, or by a furnace of fire, as seems good to Him. Whatever be the mode of going, it is well to get there.

But could not the Lord have preserved His beloved servants from being cast into the furnace? No doubt. This would have been but a very small matter to Him. He did not, however, do so: it was His will that the faith of His servants should be put to the test — should be tried in the furnace — should be passed through the most searching crucible, in order that it "might be found to praise and honour and glory." Is it because the refiner sets no value on the wedge of gold, that he puts it into the furnace? No; but because he does. And, as someone has beautifully remarked, "His object is not merely to remove the dross, but to brighten the metal."

It is very evident that had the Lord, by an act of power, kept His servants out of the furnace, there would have been less glory to Him, and as a consequence, less blessing to them. It was far better to have His presence and sympathy in the furnace, than His power to keep them out of it. What glory to Him in this!  And what unspeakable privilege to them!  The Lord went down and walked with His Nazarites in the furnace into which their faithfulness had brought them. They had walked with God in the king's palace; and God walked with them in the king's furnace. This was the most elevated moment in the entire career of Shadrach, Meshach, and Abednego. How little had the king imagined the lofty position in which he was placing the objects of his rage and fury!  Every eye was turned from the great image of gold, to gaze, in astonishment, upon the three captives. What could it mean? "Three men bound!" "Four men loose!" Could it be real? Was the furnace real? Alas, "the most mighty men in the king's army" had proved it to be real. And, had Nebuchadnezzar's image been cast into it, it would have proved its reality also. There was no material for the skeptic or the infidel to work upon. It was a real furnace, and a real flame, and the "three men" were "bound in their coats, their hosen, and their hats, and their other garments." All was reality.

But there was a deeper reality: God was there. This changed everything: it "changed the king's word," changed the furnace into a place of high and holy fellowship — changed Nebuchadnezzar's bondmen into God's freemen.

God was there! — there, in his power, to write contempt upon all man's opposition — there, in His deep and tender sympathy with His tried and faithful servants — there, in His matchless grace, to set the captives free, and to lead the hearts of His Nazarites into that deep fellowship with Himself for which they so ardently thirsted.

And, my beloved reader, is it not worth passing through a fiery furnace to enjoy a little more of the presence of Christ, and the sympathy of His loving heart? Are not fetters, with Christ, better than jewels without Him? Is not a furnace where He is better than a palace where He is not? Nature says, "No!" Faith says, "Yes!”

It is well to bear in mind that this is not the day of Christ's power; but it is the day of His sympathy. When passing through the deep waters of affliction, the heart may, at times, feel disposed to ask, 'Why does not the Lord display His power, and deliver me?' The answer is, This is not the day of His power. He could avert that sickness — He could remove that difficulty — He could take off that pressure — He could prevent that catastrophe — He could preserve that beloved and fondly-cherished object from the cold grasp of death. But, instead of putting forth His power to deliver, He allows things to run their course, and pours His own sweet sympathy into the oppressed and riven heart, in such a way as to elicit the acknowledgment that we would not, for worlds, have missed the trial, because of the abundance of the consolation.

Such, my reader, is the manner of our Jesus just now. By and by He will display His power; He will come forth as the Rider on the white horse; He will unsheath His sword; He will make bare His arm; He will avenge His people, and right their wrongs forever. But now His sword is sheathed, His arm covered. This is the time for making known the deep love of His heart, not the power of His arm, nor the sharpness of His sword. Are you satisfied to have it so? Is Christ's sympathy enough for your heart, even amid the keenest sorrow and the most intense affliction? The restless heart, the impatient spirit, the unmortified will, would lead one to long for escape from the trial, the difficulty, or the pressure; but this would never do. It would involve incalculable loss. We must pass from form to form in the school; but the Master accompanies us, and the light of His countenance, and the tender sympathy of His heart, sustain us under the most severe exercises.

And, then, see what glory redounds to the name of the Lord, when His people are enabled, by His grace, to pass, triumphantly, through a trial!  Read Daniel 3: 26-28, and say where you could find richer or rarer fruits of a faithful discipleship. The king and all his nobles, who, just before, had been wholly engrossed with the bewitching music and the false worship, are now occupied with the amazing fact that the fire, which had slain the mighty men, had taken no effect whatever upon the worshippers of the true God, save to consume their fetters and let them walk free, in company with the Son of God. "Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake and said, Shadrach, Meshach, and Abednego, YE SERVANTS OF THE MOST HIGH GOD, come forth and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them."

Here, then, was a noble testimony — such a testimony as would never have been rendered, had the Lord, by a mere act of power, preserved His servants from being cast into the furnace. Nebuchadnezzar was furnished with a striking proof that his furnace was no more to be dreaded than his image was to be worshipped by "the servants of the most high God." In a word, the enemy was confounded; God was glorified; and His dear servants brought forth unscathed from "the burning fiery furnace." Precious fruits, these, of a faithful Nazariteship!

And, observe, further, the honour put upon our Nazarites. "Then Nebuchadnezzar spake and said, Blessed be the God of Shadrach, Meshach, and Abednego." Their names are intimately associated with the God of Israel. This was a high honour. They had identified themselves with the true God when it was a matter of life and death to do so; and, therefore, the true God identified Himself with them, and led them forth into a large and wealthy place. He set their feet upon a rock, and lifted their heads up above all their enemies round about them. How true it is that "them that honour me I will honour!" And it is equally true that "they that despise me shall be lightly esteemed." (1 Sam. 2: 30)

My beloved reader, have you found settled, divine peace for your guilty conscience, in the perfected atonement of the Lord Jesus Christ? Have you simply taken God at His word? Have you set to your seal that God is true? If so, you are a child of God; your sins are all forgiven, and you are accepted as righteous in Christ; heaven, with all its untold glories, is before you; you are as sure of being in the glory as Christ Himself, inasmuch as you are united to Him.

Thus, everything is settled for you for time and eternity, according to the very utmost desire of your heart. Your need is met, your guilt removed, your peace established, your title sure. Yon have nought to do for yourself All is divinely finished.

What remains? Just this: LIVE, FOR CHRIST! You are left here for "a little while," to occupy for Him, and wait for His appearing. Oh!  Seek to be faithful to your blessed Master. Be not discouraged by the fragmentary state of everything around you. Let the case of Daniel and his honoured companions encourage your heart to seek after an elevated course here below. It is your privilege to enjoy as much of companionship with the blessed Lord Jesus, as if you were cast amid the palmy days of apostolic testimony.

May the Holy Ghost enable the writer and the reader of these lines to drink into the spirit — walk in the footsteps — manifest the graces — and wait for the coming of the Lord Jesus Christ!

Now and Then – or – Time and Eternity

The Substance of a Lecture on Luke 12

C. H. Mackintosh

"While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." 2 Cor. 4: 18

The principles of truth laid down in Luke 12 are of the most solemn and searching character. Their practical bearing is such as to render them, in a day like the present, of the very last importance. Worldly-mindedness and carnality cannot live in the light of the truth here set forth. They are withered up by the roots. If one were asked to give a brief and comprehensive title to this most precious section of inspiration, it might be entitled “Time in the light of Eternity." The Lord evidently designed to set His disciples in the light of that world where everything is the direct opposite of that which obtains here — to bring their hearts under the holy influence of unseen things, and their lives under the power and authority of heavenly principles. Such being the faithful purpose of the Divine Teacher, He lays the solid foundation for His superstructure of doctrine with these searching words, “Beware of the leaven of the Pharisees which is hypocrisy." There must be no undercurrent in the soul. The deep springs of thought must be laid bare. We must allow the pure beams of heaven's light to penetrate the most profound depths of our moral being. We must not have any discrepancy between the hidden judgment of the soul and the style of our phraseology: between the bent of the life, and the profession of the lips. In a word, we specially need the grace of “an honest and a good heart," in order to profit by this wondrous compendium of practical truth.

We are too apt to give an indifferent hearing or a cold assent to home truth. We do not like it. We prefer interesting speculations about the mere letter of scripture, points of doctrine, or questions of prophecy, because we can indulge these in immediate connection with all sorts of worldly-mindedness, covetous practices, and self-indulgence. But ponderous principles of truth, bearing down upon the conscience in all their magnitude and flesh-cutting power, who can bear, save those who, through grace, are seeking to purge themselves from “the leaven of the Pharisees, which is hypocrisy?" This leaven is of a most specious character, takes various shapes, and is, therefore, most dangerous. Indeed, wherever it exists, there is a most positive and insurmountable barrier placed before the soul in its progress in experimental knowledge and practical holiness. If I do not expose my whole soul to the action of divine truth; if I am closing up some corner or crevice from the light thereof; if I am cherishing some secret reserve; if I am dishonestly seeking to accommodate the truth to my own standard of practice, or parry its keen edge from my conscience — then, assuredly, I am defiled by the leaven of hypocrisy; and my growth in likeness to Christ is a moral impossibility. Hence, therefore, it is imperative upon every disciple of Christ to search, and see that nothing of this abominable leaven is allowed in the secret chambers of his heart. Let us, by the grace of God, put and keep it far away, so that we may be able, on all occasions, to say, “Speak, Lord, for thy servant heareth."

[The meaning which is generally attached to hypocrisy is a false profession of religion. It assuredly means this; but it means much more. A tacit assent to principles which do not govern the conduct deserves the appellation of hypocrisy. Looking at the subject in this point of view, we may all find occasion of deep humiliation before the Lord. How often do we hearken to truth, and give an apparently full assent thereto, and yet there is no exhibition of the power of it in the life; it does not govern the conduct. If this be not morally connected with the leaven of the Pharisees, which is hypocrisy, it is, at least, a serious evil, and entirely hostile to our progress in the divine life. “If ye know these things, happy arc ye if ye do them."]

But not only is hypocrisy utterly subversive of spiritual progress, it also entirely fails in attaining the object which it proposes to itself; “for there is nothing covered that shall not be revealed; neither hid, that shall not be known." Every man will find his level; and every thought will be brought to light. What the truth would do now, the judgment-seat will do then. Every grade and shade of hypocrisy will be unmasked by the light which shall shine forth from the judgment seat of Christ. Nothing will be allowed to escape. all will be reality then, though there is so much fallacy now. Moreover, everything will get its proper name then, though it be misnamed now. Worldly-mindedness is called prudence; a grasping, covetous spirit is called foresight; and self-indulgence and personal aggrandizement are called judicious management and laudable diligence in business. Thus it is now; but then it will be quite the reverse. All things will be seen in their true colors, and called by their true names, before the judgment-seat. Wherefore, it is the wisdom of the disciple to act in the light of that day, when the secrets of all hearts shall be disclosed. As to this, he is placed on a vantage ground, for, says the apostle, “we must all (saints and sinners — though not at the same time, nor on the same ground) be manifested (phanerothenai) before the judgment-seat of Christ." Should this disturb the disciple's mind? Assuredly not, if his heart be so purged of the leaven of hypocrisy and his soul so thoroughly grounded, by the teaching of God the Holy Ghost, in the great foundation truth set forth in this very chapter (2 Cor. 5), namely, that Christ is his life, and Christ his righteousness; that he can say, “we are manifested (pephanerometha, — an inflection of the same word as is used at verse 10), unto God, and I trust also are manifested in your consciences."

But if he be deficient in this peace of conscience and transparent honesty of heart, there is no doubt but that the thought of the judgment-seat will disturb his spirit. Hence we see that in the Lord's teaching, in Luke 12, He sets the consciences of His disciples directly in the light of the judgment-seat. "And I say unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: fear him, which, after he hath killed, hath power to cast into hell; yea, I say unto you, fear him." “The fear of man bringeth a snare," and is closely connected with “the leaven of the Pharisees." But “the fear of the Lord is the beginning of wisdom," and causes a man always so to carry himself — so to think, speak, and act — as in the full blaze of the light of Christ's judgment seat. This would impart immense dignity and elevation to the character, while it would effectually nip, in the earliest bud, the spirit of haughty independence, by keeping the soul under the searching power of divine light, the effect of which is to make everything and everyone manifest.

There is nothing that so tends to rob the disciple of Christ of the proper dignity of his discipleship, as walking before the eyes or the thoughts of men. So long as we are doing so, we cannot be unshackled followers of our heavenly Master. Moreover, the evil of walking before men is morally allied with the evil of seeking to hide our ways from God. Both partake of “the leaven of the Pharisees," and both will find their proper place before the judgment-seat. Why should we fear men? Why should we regard their opinions? If their opinions will not bear to be tried in His presence, who has power to cast into hell, they are worth nothing; for it is with Him we have to do “With me it is a very small thing that I should be judged of you or of man's judgment." Man may have a judgment-seat now, but he will not have it then. He may set up his tribunal in time, but he will have no tribunal in eternity. Why, therefore, should we shape our way in reference to a tribunal so frail and evanescent? Oh! Let us challenge our hearts as to this, God grant us grace to act more, in reference to then — to carry ourselves here with our eye on hereafter — to look; at time in the light of eternity.

The poor unbelieving heart may, however, inquire, "If I thus rise above human thoughts and human opinions, how shall I get on in a scene where those very thoughts and opinions prevail?" This is a very natural question: but it meets its full and satisfactory answer from the Master's lips; yea, it would even seem as though He had graciously anticipated this rising element of unbelief, when, having carried His disciples above the hazy mists of time, and set them in the clear, searching, powerful light of eternity, He added, “Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows." (Ver. 6, 7) Here the heart is taught not only to fear God, but also to confide in Him — it is not only warned, but also tranquillized. “Fear," and “fear not," may seem a paradox to flesh and blood; but to faith it is no paradox. The man who fears God most will fear circumstances least. The man of faith is, at once, the most dependent and independent man in the world — dependent upon God, independent upon circumstances. The latter is the consequence of the former; real dependence produces real independence.

And mark the ground of the believer's peace. The One who has power to cast into hell, the only One whom he is to fear, has actually taken the trouble to count the hairs of his head. He surely has not taken the trouble for the purpose of letting him perish here or hereafter. By no means. The minuteness of our Father's care should silence every doubt that might arise in our hearts. There is nothing too small, and there can be nothing too great for Him. The countless orbs that move through infinite space, and a falling sparrow, are alike to Him. His infinite mind can take in, with equal facility, the course of everlasting ages, and the hairs of our head. This is the stable foundation on which Christ founds His “fear not," and “take no thought.” We frequently fail in the practical application of this divine principle. We may admire it as a principle; but it is only in the application of it that its real beauty is seen or felt. If we do not put it in practice, we are but painting sunbeams on canvas, while we famish beneath the chilling influences of our own unbelief.

Now, we find in this scripture before us, that bold and uncompromising testimony for Christ is connected with this holy elevation above men's thoughts, and this calm reliance upon our Father's minute and tender care. If my heart is lifted above the influence of the fear of man, and sweetly tranquillized by the assurance that God takes account of the hairs of my head, then I am in a condition of soul to confess Christ before men. (See ver. 8-10) Nor need I be careful as to the result of this confession, for so long as God wants me here, He will maintain me here. “And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say; for the Holy Ghost shall teach you in the same hour what ye ought to say." The only proper ground of testimony for Christ is to be fully delivered from human influence, and established in unqualified confidence in God. So far as I am influenced by, or a debtor to, men, so far am I disqualified for being a servant of Christ; but I can only be effectually delivered from human influence by a lively faith in God. When God fills the heart, there is no room for the creature; and we may be perfectly sure of this, that no man has ever taken the trouble to count the hairs of our head; we have not even taken that trouble ourselves; but God has, and therefore I can trust God more than anyone. God is perfectly sufficient for every exigency, great or small, and we only want to trust Him to know that He is.

True, He may and does use men as instruments; but if we lean on men instead of God — if we lean on instruments instead of on the hand that uses them — we bring down a curse upon us, for it is written, “Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." (Jer. 17: 5) The Lord used the ravens to feed Elijah; but Elijah never thought of trusting in the ravens. Thus it should be ever. Faith leans on God, counts on Him, clings to Him, trusts in Him, waits for Him, ever leaves a clear stage for Him to act on, does not obstruct His glorious path by any creature-confidence, allows Him to display Himself in all the glorious reality of what He is, leaves everything to Him; and, moreover, if it gets into deep and rough waters, it will always be seen upon the crest of the loftiest billow, and from thence gazing in perfect repose upon God and His powerful actings. Such is faith — that precious principle — the only thing in this world that gives God and man their respective places.

While the Lord Jesus was in the act of pouring forth these unearthly principles, a true child of earth intrudes upon Him with a question about property. "And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me." How marvelously little did he know of the true character of that heavenly Man who stood before him! He knew nothing of the profound mystery of His being, or the object of His heavenly mission. He surely had not come from the bosom of the Father to settle lawsuits about property, nor to arbitrate between two covetous men. The spirit of covetousness was manifestly in the whole affair. Both defendant and plaintiff were governed by covetousness. One wanted to grasp, and the other wanted to keep; what was this but covetousness? “And he said unto him, Man, who made me a judge or a divider over you?" It was not a question of which was right or which was wrong, as to the property. According to Christ's pure and heavenly doctrine, they were both wrong. In the light of eternity, a few acres of land were little worth; and as to Christ Himself, He was only teaching principles entirely hostile to all questions of earthly possession; but, in His own person and character, He set an example of the very opposite. He did not go to law about the inheritance. He was “Heir of all things." The land of Israel, the throne of David, and all creation belonged to Him; but man would not own Him, or give Him possession. “The husbandmen said among themselves, This is the heir, come let us kill him, and seize upon the inheritance." To this the Heir submitted in perfect patience, but — eternal homage to His glorious name! — by submitting unto death He crushed the enemy's power, and brought “many sons to glory."

Thus we see, in the doctrine and practice of the Heavenly Man, the true exhibition of the principles of the kingdom of God. He would not arbitrate, but yet He taught truth which would entirely do away with the need of arbitration. If the principles of the kingdom of God were dominant, there would be no need for courts of law; for inasmuch as people would not be wronged of their rights, they could have no wrongs to be righted. This would be admitted by all. But then the Christian, being in the kingdom, is bound to be governed by the principles of the kingdom, and to carry them out at all cost; for, in the exact proportion that he fails to exhibit those principles, he is robbing his own soul of blessing, and marring his testimony.

Hence, then, a person going to law is not governed in so doing by the principles of the kingdom of God, but by the principles of the kingdom of Satan, who is the prince of this world. It is not a question as to his being a Christian, but simply a question as to the principle by which he is governed in the act of going to law, under any circumstances. [How often, alas! does it happen, that people go to law to be righted of their wrongs, and, in the end, find themselves wronged of their rights!] I say nothing of the moral instincts of the divine nature, which would surely lead one to apprehend with accuracy the gross inconsistency of a man who professes to be saved by grace going to law with a fellow-man — of one who, while he owns that if he had his right from the hand of God, he would be burning in hell, nevertheless insists upon exacting his rights from his fellow-man — of one who has been forgiven ten thousand talents, but yet seizes his fellow by the throat for a paltry hundred pence. Upon these things I shall not dwell. I merely look at the question of going to law in the light of the kingdom, in the light of eternity; and if it be true that in the kingdom of God there is no need for courts of law, then I press it solemnly upon my reader's conscience, in the presence of God, that he, as a subject of that kingdom, is totally wrong in going to Law.

True, it will lead to loss and suffering; but who is "worthy of the kingdom of God" who is not prepared to “suffer for it?" Let those who are governed by the things of time go to law; but the Christian is, or ought to be, governed by the things of eternity. People go to law now, but it will not be so then; and the Christian is to act now as if it were then. He belongs to the kingdom; and it is just because the kingdom of God is not dominant, but the King rejected, that the subjects of the kingdom are called to suffer. Righteousness "suffers" now; it will "reign" in the millennium; and it will “dwell" in the new heavens and the new earth. Now, in going to law, the Christian anticipates the millennial age. He is going before his Master in the assertion of his rights. He is called to suffer patiently all sorts of wrongs and injuries. To resent them is to deny the truth of that kingdom to which he professes to belong. I press this principle upon my reader's conscience. I earnestly implore his serious attention thereto. Let it have its full weight upon his conscience. Let him not trifle with its truth. There is nothing which tends so to hinder the freshness and power, growth and prosperity of the kingdom of God in the heart, as the refusal to carry out the principles of that kingdom in the conduct.

[The Christian should be governed by the principles of the kingdom in everything. If he is engaged in business, he should conduct his business as a child of God, and a servant of Christ. He should not have a Christian character on Lords day, and a commercial character on Monday. I should have the Lord with me in my shop, my warehouse, and my counting-house. It is my privilege to depend upon God in my business; but, in order to depend upon Him, my business must be of such a nature, and conducted upon such a principle, as He can own. If I say, I must do business as others do business," I abandon true Christian ground, and get into the current of the world's thoughts. If, for example, I resort to placards, newspaper advertisements, and all such means of puffing and pushing, I am evidently not working in simple dependence upon God, but rather depending upon the world's principle. But some will say, “How am I to get on in business?" I reply by putting another question, namely, "What is your object? Is it food and raiment. or to hoard up?" If the former God has promised it so that you are in the way of His appointment, you have only to depend upon Him. Faith always puts the soul on a totally different ground from that occupied by the world, no matter what our calling may be. Take, for example, David in the valley of Elah. Why did he not fight like other men? Because he was on the ground of faith. So also Hezekiah. Why did he put on sackcloth when other men put on armor? Because he was on the ground of simple dependence upon God. Just so in the case of a man in trade; he must carry on his trade as a Christian, else he will mar the testimony, and rob his own soul of blessing.]

But some may say that it is bringing us down from the high ground of the church, as set forth in Paul's Epistles, to press thus the principles of the kingdom. By no means. We belong to the church, but we are in the kingdom; and while we must never confound the two, it is perfectly plain that the ethics — the moral habits and ways — of the church can never be below those of the kingdom. If it be contrary to the spirit and principles of the kingdom to assert my rights and go to law, it must, if possible, be still more contrary to the spirit and principles of the church. This cannot be questioned. The higher my position, the higher should be my code of ethics, and tone of character. I fully believe, and desire firmly to hold, experimentally to enter into, and practically to exhibit, the truth of the church as the body and bride of Christ — the possessor of a heavenly standing, and the expectant of heavenly glory, by virtue of her oneness with Christ; but I cannot see how my being a member of that highly-privileged body can make my practice lower than if I were merely a subject or member of the kingdom. What is the difference, as regards present conduct and character, between belonging to the body of a rejected Head, and belonging to the kingdom of a rejected King? Assuredly it cannot be to lower the tone in the former case. The higher and more intimate my relationship to the rejected One, the more intense should be my separation from that which rejects Him, and the more complete should be my assimilation to His character, and the more precise and accurate my walk in His footsteps, in the midst of that scene from which He is rejected.

But the simple fact is, WE WANT CONSCIENCE. Yes, beloved reader, a tender, exercised, honest conscience, which will truly and accurately respond to the appeals of God's pure and holy word, is, I verily believe, the grand desideratum — the pressing want of the present moment. It is not so much principles we want, as the grace, the energy, the holy decision, that will carry them out, cost what it may. We admit the truth of principles, which most plainly cut at the very things which we ourselves are either directly or indirectly doing. We admit the principle of grace, and yet we live by the strict maintenance of righteousness. For example, how often does it happen that persons are preaching, teaching, and professing to enjoy grace, while at the very moment they are insisting upon their rights in reference to their tenants; and, either directly themselves, or indirectly by means of their agents, dispossessing poor people, unroofing their houses, and sending them out, in destitution and misery, upon a cold, heartless world! This is a plain, palpable case, of which, alas! there have been too many painful illustrations in the world within the last ten years.

And why put cases? Because one finds such melancholy deficiency in sensibility of conscience, at the present day, that unless the thing is brought home plainly to oneself it will not be understood. Like David, our indignation is wrought up to the highest pitch by a picture of moral turpitude, so long as we do not see self in that picture. It needs some Nathan to sound in our ears, “Thou art the man," in order to prostrate us in the dust, with a smitten conscience, and true self-abhorrence. Thus, at the present day, eloquent sermons are preached, eloquent lectures delivered, and elaborate treatises written about the principles of grace, and yet the courts of law are frequented, attorneys, lawyers, sheriffs, agents, and sub-agents, are called into requisition, with all their terrible machinery, in order to assert our rights; but we feel it not, because we are not present to witness the distress, and hear the groans and execrations of houseless mothers and children. Need we wonder, therefore, that true practical Christianity is at low ebb amongst us? Is it any marvel that leanness, barrenness, drought, and poverty, coldness and deadness, darkness, ignorance, and spiritual depression should be found amongst us? What else could be expected, when the principles of the kingdom of God are openly violated?

But is it unrighteous to seek to get our own, and to make use of the machinery within our reach, in order to do so? Surely not. What is here maintained is, that no matter how well defined and clearly established the right may be, the assertion thereof is diametrically opposed to the kingdom of God. The servant in Matthew 18 was called “a wicked servant," and “delivered to the tormentors," not because he acted unrighteously in enforcing the payment of a lawful debt, but because he did not act in grace and remit that debt. Let this fact be solemnly weighed. A man who fails to act in grace will lose the sense of grace; a man who fails to carry out the principles of the kingdom of God will lose the enjoyment of those principles in his own soul. This is the moral of the wicked servant. Well, therefore, might the Lord Jesus sound in His disciples' ears this warning voice, “Take heed and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth."

But how difficult to define this “covetousness!" How hard to bring it home to the conscience! It is, as someone has said of worldliness, “shaded off gradually from white to jet black;" so that it is only as we are imbued with the spirit and mind of heaven and thoroughly schooled in the principles of eternity that we shall be able to detect its working. And not only so, but our hearts must, in this also, be purged from the leaven of the Pharisees, which is hypocrisy. The Pharisees were covetous, and could only turn Christ's doctrine into ridicule (see Luke 16: 14); and so will it be with all those who are tainted by their leaven. They will not see the just application of truth, either as to covetousness or anything else. They will seek to define it in such a way as will suit themselves. They will interpret, modify, pare down accommodate, until they have fully succeeded in getting their conscience from under the edge of God's truth; and thus they get into the power and under the influence of the enemy. I must either be governed by the pure truth of the word, or by the impure principles of the world, which, as we very well know, are forged in Satan's workshop and brought into the world to be used in doing his work.

In the parable of the rich man, which the Lord here puts forth, in illustration of covetousness, we see a character which the world respects and admires. But in this, as in everything else brought forward in this searching chapter, we see the difference between now and then, — between “time and eternity." All depends upon the light in which you look at men and things. If you merely look at them now; it may be all very well to get on in trade, and enlarge one's concerns, and make provision for the future. The man who does this is counted wise now; but he will be a “fool" then. Title-deeds, debentures, bank receipts, insurance policies, are current coin now, but they will be rejected then; they are genuine now, they will be spurious then. Thus it is; and, my reader, let us remember, that we must make God's then to be our now; we must look at the things of time in the light of eternity; the things of earth in the light of heaven. This is true wisdom which does not confine the heart to that system of things which obtains “under the sun," but conducts it into the light, and leaves it under the power of “that [unseen] world" where the principles of the kingdom of God bear sway.

What should we think of courts of law, banks, and insurance offices, if we look at them in the light of eternity. [It should be a serious question with a child of God, ere he avails himself of an assurance company, whether in the matter of fire or life, “Am I, hereby, distrusting God? or, am I seeking by human agency to counteract divine visitations? There is something sadly anomalous in a Christian's insuring his life. He professes to be dead, and that Christ is his life: why then talk of insuring his life? But many will say, “We cannot bring Christianity into such things." I ask, “Where are we to leave it? Is Christianity a convenient sort of garment, which we put on on Lord's day, and at the close of that day take it off, fold it carefully up, and lay it on the shelf till the following Lord's day?” It is too often thus. People have two characters; and what is this but the leaven of the Pharisees, which is hypocrisy? Insurance offices are all very well for the men of this world, who should certainly avail themselves of them, inasmuch as everything around and within is so uncertain. But to the child of God, all is sure. God has insured his life forever; and, hence, he should regard insurance offices as so many depots of unbelief.] These things do very well for men who are only governed by now; but the disciple of Christ is to be governed by then. This makes all the difference; and truly it is a serious difference.

"The ground of a certain rich man brought forth plentifully." What sin is there in being a successful agriculturist or merchant? If God bless a man's labour, should he not rejoice? Truly so; but mark the moral progress of a covetous heart. "He thought within himself." He did not think in the presence of God; he did not think under the mighty influences of the eternal world. No; “he thought within himself" — within the narrow compass of his selfish heart. Such was his range; and, therefore, we need not marvel at his practical conclusion. “What shall I do, because I have no room where to bestow my fruits?" What! Was there no way of using his resources with a view to God's future? Alas! no. Man has a future, or thinks he has, on which he counts, and for which he makes provision; but self is the only object which figures in that future, — self whether in my own person, or that of my wife or child, which is, morally, the same thing.

The grand object in God's future is Christ; and true wisdom will lead us to fix our eye on Him and make Him our undivided object for time and eternity, now and then. But this, in the judgment of a worldly man, is nonsense. Yes, heaven's wisdom is nonsense in the judgment of earth. Hearken to the wisdom of earth, and the wisdom of those who are under the influence of earthly maxims and habits. “And he said, This will I do; I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods." Thus we have what he "thought," what he “said," and what he “did;" and there is a melancholy consistency between his thoughts, his words, and his acts. “There," in my self-built storehouse, "will I bestow all." Miserable treasure-house to contain the “all" of an immortal soul! God was not an item in the catalogue. God was neither his treasury nor his treasure. This is plain; and it is always thus with a mere man of the world. “And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." Thus we see that a worldly man's provision is only “for many years." Make the best of it, it cannot go beyond that narrow limit. It cannot, even in his own thought about it, reach into that boundless eternity, which stretches beyond this contracted span of time And this provision he offers to his never-dying soul, as the basis of its “ease and merriment." Miserable fatuity! Senseless calculation!

How different is the address which a believer may present to his soul! He, too, may say to his soul, “Soul, take thine ease, eat, drink, and be merry; eat of the fatness of God's storehouse, and drink of the river of His pleasures, and of the wine of His kingdom; and be glad in His accomplished salvation; for thou hast much goods, yea, unsearchable riches, untold wealth, laid up, not merely for many years, but for eternity. Christ's finished work is the ground of thine eternal peace, and His coming glory the sure and certain object of thy hope." This is a different character of address, my reader. This shows the difference between now and then. It is a fatal mistake not to make Christ the Crucified, Christ the Risen, Christ the Glorified, the Alpha and Omega of all our calculations. To paint a future, and not to place Christ in the foreground, is extravagance of the wildest character; for the moment God enters the scene, the picture is hopelessly marred.

"But God said unto him, Thou fool! this night thy soul shall be required of thee: THEN whose shall those things be which thou hast provided?" And, then, mark the moral of all this. “So is he," no matter who, saint or sinner, "that layeth up treasure for himself, and is not rich towards God." The man who hoards up is virtually making a god of his hoard. His mind is tranquillized as to the future when he thinks of his hoard, for if he had not that hoard he would be uneasy. It is sufficient to put a natural man entirely out of his reason to give him nought but God to depend upon. Anything but that for him. Give him old pieces of parchment in the shape of title deeds, in which some clever lawyer will finally pick a hole, and prove worthless. He will lean on them, yea, die in peace, if he can leave such to his heirs. Give him an insurance policy — anything, in short, but God for the natural heart. ALL IS REALITY SAVE THE ONLY REALITY, in the judgment of nature. This proves what nature's true condition is. It cannot trust God. It talks about Him, but it cannot trust Him. The very basis of man's moral constitution is distrust of God; and one of the fairest fruits of regeneration is the capacity to confide in God for everything. “They that know thy name will put their trust in thee." None else can.

However, my main object in this paper is to deal with Christian consciences. I ask the Christian reader, therefore, in plain terms, is it in keeping with Christ's doctrine, as set forth in the Gospel, for His disciples to lay up for themselves treasure on the earth? It would seem almost an absurdity to put such a question in the face of Luke 12 and parallel scriptures. "Lay not up for yourselves treasure on the earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal." This is plain enough, and only wants an honest conscience to apply it, in order to produce its proper results. It is directly contrary to the doctrine of the kingdom of God, and perfectly incompatible with true discipleship, to lay up “treasure," in any shape or form, “on the earth“ In this, as in the matter of going to law, we have only to remember that we are in the kingdom of God, in order to know how we should act. The principles of that kingdom are eternal and binding upon every disciple of Christ.

"And he said unto his disciples, Therefore, I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment." Observe, “take NO thought." This needs no interpretation or accommodation. Persons may say it means “anxious thought," but there is nothing about “anxious" in the passage. It is simply said, "no thought;" and that, too, in reference to all that man can really want, namely, food and raiment, in both of which the ravens and the lilies are set before us as an example; for the former are fed, and the latter are clothed, without thought. If the Lord Jesus meant "anxious thought," He would have said so. Nor is this merely true in reference to those who are only in the kingdom; it is also true as to the members of the church. “Be careful for nothing," says the Spirit by the apostle. Why? Because God is caring for you. There is no use in two thinking about the same thing, when One can do everything, and the other can do nothing. “In everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which passeth all understanding, shall garrison (phrouresei) your hearts and minds, through Christ Jesus." This is the solid foundation of peace of heart, which so few really enjoy. Many have gotten peace of conscience through faith in the sufficiency of Christ's work, who do not enjoy peace of heart through faith in the sufficiency of God's care. And often times we go to pray about our difficulties and trials, and we rise from our knees as troubled as we knelt down. We profess to put our affairs into the hands of God, but we have no notion of leaving them there; and, consequently, we do not enjoy peace of heart. Thus it was with Jacob, in Genesis 32. He asked God to deliver him from the hand of Esau; but, no sooner did he rise from his knees than he set forth the real ground of his soul's dependence, by saying, “I will appease him by a present." It is clear he had much more confidence in the “present" than in God. This is a common error amongst the children of God. We profess to be looking to the Eternal Fountain; but the eye of the soul is askance upon some creature stream. Thus God is practically shut out; our souls are not delivered, and we have not got peace of heart.

The apostle then goes on, in Philippians 4: 8, to give a catalogue of those things about which we ought to think; and we find that self, or its affairs, is not once alluded to. “Whatsoever things are true, whatsoever things are venerable (semna) whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things And the God of peace shall be with you." Thus, when I know and believe that God is thinking about me, I have “the peace of God ;" and when I am thinking about Him and the things belonging to Him, I have “the God of peace." This, as might be expected, harmonizes precisely with Christ's doctrine in Luke 12. After relieving the minds of His disciples in reference to present supplies and future treasure, He says, “But rather seek ye the kingdom of God; and all these things shall be added unto you." That is, I am not to seek the kingdom with the latent thought in my mind that my wants will be supplied in consequence. That would not be true discipleship. A true disciple never thinks of aught but the Master and His kingdom; and the Master will assuredly think of him and his wants. Thus it stands, my beloved reader, between a faithful servant and an All-powerful and All-gracious Master. That servant may therefore be free, perfectly free, from care.

But there is another ground on which we are exhorted to be free from care, and that is, the utter worthlessness of that care. “Which of you, with taking thought, can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest?" We gain nothing by our care; and by indulging therein we only unfit ourselves for seeking the kingdom of God, and place a barrier, by our unbelief, in the way of His acting for us. It is always true in reference to us, "He could there do no mighty work, because of their unbelief." Unbelief is the great hindrance to the display of God's mighty works on our behalf. If we take our affairs into our own hands, it is clear that we do not want God. Thus we are left to the depressing influence of our own perplexing thoughts, and, finally, we take refuge in some human resource, and make shipwreck of faith.

It is important to understand that we are either leaning on God, or on circumstances. It will not do, by any means, to say that we are leaning on God. and circumstances. It must be God only, or not at all. It is all very well to talk of faith when our hearts are, in reality, leaning on the creature, in some shape or form. We should sift and try our ways closely as to this; for, inasmuch as absolute dependence upon God is one of the special characteristics of the divine life, and one of the fundamental principles of the kingdom, it surely becomes us to look well to it, that we are not presenting any barrier to our progress in that heavenly quality. True, it is most trying to flesh and blood to have no settled thing to lean upon. The heart will quiver as we stand upon the shore of circumstances, and look forth upon that unknown ocean — unknown to all but faith, and where nought but simple faith can live for an hour. We may feel disposed, like Lot, to cry out, “Is it not a little one? and my soul shall live." The heart longs for some shred of the creature, some plank from the raft of circumstances, anything but absolute dependence upon God. But oh! let God only be known, and He must be trusted; let Him be trusted, and He must be known.

Still the poor heart will yearn after something settled, something tangible. If it be a question of maintenance, it will earnestly desire some settled income, a certain sum in the funds, a certain amount of landed property, or a fixed jointure or annuity of some kind or other. Then, if it be a question of public testimony or ministry of any kind, it will be the same thing. If a man is going to preach or lecture, he will like to have something to lean upon; if not a written sermon, at least, some notes, or some kind of previous preparation; anything but unqualified, self-emptied dependence upon God. Hence it is that worldliness prevails to such a fearful extent amongst Christians. Faith alone can overcome the world, and purify the heart. It brings the soul from under the influence of time, and keeps it habitually in the light of eternity. It is occupied not with now, but with then; not with here, but hereafter; not with earth, but with heaven. Thus it overcomes the world, and purifies the heart. It hears and believes Christ's word, “Fear not, little flock, for it is your Father's good pleasure to give you the kingdom." Now, if "the kingdom" fills my soul's vision, I have no room for aught beside. I can let go present shadows in the prospect of future realities. I can give up an evanescent now in the prospect of an eternal then.

Wherefore, the Lord immediately adds, “Sell that ye have, and give alms: provide yourselves bags which wax not old, a treasure in the heavens that fadeth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will the heart be also." If I have treasure on earth, no matter in what shape, my heart will be there also, and I shall be a downright worldly man. How shall I most effectually empty my heart of the world? By getting it filled with Christ. He is the true treasure which neither the world's “bags," nor its “storehouses," can contain. The world has its “barns" and its “bags," in which it hoards its “goods;" but its barns will fall, and its bags will wax old; and then, what will become of the treasure? Truly, “they build too low that build beneath the skies."

Yet, people will build and hoard up, if not for themselves, at least for their children; or, in other words, their second selves. If I hoard for my children, I am hoarding for myself; and not only so, but in numberless cases, the hoard, in place of proving a blessing, proves a positive curse to the child, by taking him off the proper ground appointed for him, as well as for all, in God's moral government, namely, “working with his hands the thing which is good, that he may have [not to hoard up for himself, or for his second self, but] to give to him that needeth." This is God's appointed ground, for every man; and, therefore, if I hoard for my child, I am taking both myself and him off the divine ground, and the consequence will be a forfeiture of blessing. Do I taste the surpassing sweetness of obedience to, and dependence upon God, and shall I deprive my child thereof? Shall I rob him, virtually, and so far as in me lies, of God, and give him, as a substitute, a few “old bags," an insurance policy, or some musty parchments? Would this be acting a father's part? Surely not. It would be selling then for now. It would be like the profane and sensual Esau, selling the birthright for a morsel of meat; it would be giving up God's future for man's present.

But why need I hoard up for my children? If I can trust God for myself, why not trust Him for them likewise? Cannot the One who has fed and clothed me, feed and clothe them also? Is His hand shortened, or His treasury exhausted? Shall I make them idlers, or give them money instead of God? Ah! my reader, let us bear in mind this simple fact, that if we cannot trust God for our little ones, we do not trust Him for ourselves. The moment I begin to hoard up a sixpence, I have, in principle, departed from the life of faith. I may call my hoard by all the fair names that were ever invented by worldly minds or unbelieving hearts; but the unvarnished truth of the matter is this. MY HOARD IS MY GOD. “Where your treasure is, there will your heart be also." Let not the truth be misunderstood or misinterpreted. I am bound, by the powerful obligations of the word and example of God, to provide for my own; for, “if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." (1 Tim. 5: 8) This is plain enough. And, moreover, I am bound to fit my children, so far as God's principles admit, and my province extends, for any service to which He may be graciously pleased to call them. But I am nowhere instructed in the word of God to give my children a hoard in place of an honest occupation, with simple dependence upon a heavenly Father. As a matter of actual fact, few children ever thank their fathers for inherited wealth; whereas they will ever remember, with gratitude and veneration, having been led, by parental care and management, into a godly course of action for themselves.

I do not, however, forget a passage which has often been used, or rather abused, to defend the worldly, unbelieving practice of hoarding up. I allude to 2 Corinthians 12: 14, “Behold the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children." How glad people are when they get a semblance of scripture authority for their worldliness! In this passage it is but a semblance of authority; for the apostle is certainly not teaching Christians to hoard up — he is not teaching heavenly men to lay up treasure upon the earth, for any object. He simply refers to a common practice in the world and to a common feeling in nature, in order to illustrate his own mode of dealing with the Corinthians, who were his children in the faith. He had not burdened them, and he would not burden them, for he was the parent. Now, if the saints of God are satisfied to go back to the world and its maxims, to nature and its ways, then let them hoard up with all diligence — let them “heap treasure together for the last days;" but let them remember that the moth, the canker-worm, and the rust, will be the end of it all. Oh! for a heart to value those immortal “bags" in which faith lays up its "unfading treasure," those heavenly storehouses where faith “bestows all its fruits and its goods." Then shall we pursue a holy and an elevated path through this present evil world — then, too, shall we be lifted upon faith's vigorous pinion above the dark atmosphere which enwraps this Christ-rejecting, God-hating world, and which is impregnated and polluted by those two elements, namely, hatred of God, and love of gold.

I shall only add, ere closing this paper, that the Lord Jesus — the Adorable, the Divine, the Heavenly Teacher, having sought to raise, by His unearthly principles, the thoughts and affections of His disciples to their proper center and level, gives them two things to do; and these two things may be expressed in the words of the Holy Ghost, "to serve the living and true God; and wait for his Son from heaven." The entire of the teaching of Luke 12 from verse 35 to the end, may be ranged under the above comprehensive heads, to which I call the Christian reader's prayerful attention. We have no one else to serve but “the living God;" and nothing to wait for — nothing worth waiting for, but "his Son." May the Holy Ghost clothe His own word with heavenly power, so that it may come home to the heart and conscience, and tell upon the life of every child of God, that the name of the Lord Christ may be magnified, and His truth vindicated in the conduct of those that belong to Him. May the grace of an honest heart, and a tender, upright, well-adjusted conscience, be largely ministered to each and all of us, so that we may be like a well-tuned instrument, yielding a true tone when touched by the Master's hand, and harmonizing with His heavenly voice.

Finally, if this paper should fall into the hands of one who has not yet found rest of conscience in the perfected atonement of the Son of God, I would say to such a one, you will surely lay this paper down, and say, “This is a hard saying, who can hear it?" You may be disposed to ask, “What would the world come to, if such principles were universally dominant?" I reply, it would cease to be governed by Satan, and would be “the kingdom of God."

But let me ask you, my friend, “To which kingdom do you belong? Which is it — now or then — with you? Are you living for time or eternity, earth or heaven, Satan or Christ?" Do, I affectionately implore of you, be thoroughly honest with yourself in the presence of God. Remember, “there is nothing covered that shall not be revealed." The judgment-seat will bring all to light. Therefore, I say, be honest with yourself, and now ask your heart, “Where am I? How do I stand? What is the ground of my peace? What are my prospects for eternity?" Do not imagine that God wants you to buy heaven with a surrender of earth. No; He points you to Christ, who, by bearing sin in His own body on the cross, has opened the way for the believing sinner to come into the presence of God in the power of divine righteousness. You are not asked to do or to be anything; but the gospel tells you what Jesus is, and what He has done; and if you believe this in your heart, and confess it with your mouth, you shall be saved.

Christ — God's Eternal Son — God manifest in the flesh — co-equal with the Father, being conceived by the Holy Ghost, was born of a woman, took upon Him a body prepared by the power of the Highest — and thus became a REAL MAN — very God and very man — He, having lived a life of perfect obedience, died upon the cross, being made sin and a curse, and having exhausted the cup of Jehovah's righteous wrath, endured the sting of death, spoiled the grave of its victory, and destroyed him that had the power of death. He went up into heaven, and took His seat at the right hand of God. Such is the infinite merit of His perfect sacrifice, that all who believe are justified from ALL THINGS — yea, are accepted in Him — stand in His acceptableness before God, and can never come into condemnation, but have passed from death into life. This is the gospel — the glad tidings of salvation, which God the Holy Ghost came down from heaven to preach to every creature. My reader, let me exhort you, in this concluding line, to “behold the Lamb of God that taketh away the sin of the world." BELIEVE AND LIVE

Simon Peter — His Life and its Lessons

C. H. Mackintosh

Part 1

We propose, in dependence upon the Spirit's guidance, to write a few papers on the life and ministry of the blessed servant of Christ whose name stands at the head of this paper. We shall trace him through the Gospels, through the Acts, and through the Epistles, for he appears in all the three grand divisions of the New Testament. We shall meditate upon his call, upon his conversion, his confession, his fall, his restoration; in a word, we shall glance at all the scenes and circumstances of his remarkable history, in which we shall find, if we mistake not, many valuable lessons which we may well ponder. May the Lord the Spirit be our Guide and Teacher!

For the earliest notice of Simon Peter, we must turn to the first chapter of the Gospel of John. Here we find, at the very outset, a scene full of interest and instruction. Amongst those who had been gathered by the powerful ministry of John the Baptist there were two men who heard him deliver his glowing testimony to the Lamb of God. We must quote the words: "Again the next day after John stood, and two of his disciples; and looking upon Jesus as He walked, he saith, Behold the Lamb of God."

There words fell with peculiar power upon the hearts of two of John's disciples. Not that the words were specially addressed to them; at least, we are not told so. But they were words of life, freshness, and power — words welling up from the depths of a heart that had found an object in the Person of Christ. On the preceding day, John had spoken of the work of Christ. "Behold the Lamb of God, which taketh away the sin of the world." And again, "The same is He which baptizeth with the Holy Ghost."

But let the reader note particularly John's testimony to the person of the Lamb of God. "John stood," riveted, no doubt, by the object which filled the vision of his soul. "And looking upon Jesus, as He walked, he said, Behold the Lamb of God." It was this that went right to the very heart of the two disciples who stood beside him, and so affected them that they left their master to follow this new and infinitely more glorious Object that had been presented to their notice.

There is always immense moral power in the testimony that emanates from an absorbed heart. There is nothing formal, official, or mechanical, in such testimony. It is the pure fruit of heart communion; and there is nothing like it. It is not the mere statement of true things about Christ. It is the heart occupied and satisfied with Christ. It is the eye riveted, the heart fixed, the whole moral being centered and absorbed in that one commanding object that fills all Heaven with His glory.

This is the kind of testimony we so much want both in our private life and in our public reunions. It is this that tells, with such marvelous power, on others. We never can speak effectively for Christ, unless our hearts are filled with Him. And so it is also, in reference to our meetings. When Christ is the one absorbing object of every heart, there will be a tone and an atmosphere which must tell in some way or other on all who enter the place. There may not be much gift, not much teaching — very little charm in the singing, for persons of musical taste; but oh! there is heart-enjoyment of Christ. His name is as ointment poured forth. Every eye is fixed on Him; every heart is centered in Him; He is the commanding object — the satisfying portion. The unanimous voice of the assembly seems to say, "Behold the Lamb of God," and this must produce its own powerful effect, either in attracting souls to Him, or in convincing them that the people in that assembly have gotten something of which they know nothing at all.

But let us note particularly the effect produced on the two disciples of John. "They heard him speak and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto Him, Rabbi — which is to say, being interpreted, Master — where dwellest Thou? He said unto them, Come and see. They came and saw where He dwelt, and abode with Him that day; for it was about the tenth hour." Thus the blessed testimony of the Baptist led them to follow Jesus, and as they followed on, fresh light was poured upon their path, and they found themselves at length, in the very abode of that One of whom they had heard their master speak.

Nor was this all, though it was much — with their own hearts' deepest longings satisfied. There was now that delightful going out after others which must, in every instance, be the result of close personal acquaintance and occupation with the Person of Christ. "One of the two which heard John, and followed Jesus, was Andrew, Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus."

Here is something which we may well ponder. See how the circle of blessing widens! See the result of a single sentence uttered in truth and reality! It might seem to a carnal observer as though John had lost by his testimony. Far from it. That honoured servant found his joy in pointing souls to Jesus. He did not want to link them on to himself, or to gather a party round himself. "John bare witness of Him, and cried saying, This was He of whom I spake, He that cometh after me is preferred before me." And again, "This is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they ask him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees." What a fine moral lesson for Pharisees to be set down to! "And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth One among you, whom ye know not. He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose."

It is not very likely that the man who could give such answers, and bear such a testimony, would be, in the smallest degree, affected by the loss of a few disciples. But, in good truth it was not losing them when they followed Jesus and found their abode with Him. Of this we have the very finest evidence that could be furnished, from John's own lips, in reply to those who evidently thought that their master might possibly feel at being left in the shade. "They came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all come to Him. John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfillled. He must increase, but I must decrease" (John 3: 26-30).

Noble words! It was the joy of this most illustrious servant — this greatest of woman born, to hide himself behind his Master, and find all his personal springs in Him. As to himself, he was but a voice. As to his work, he was only baptising with water, he was not worthy to loose the latchet of his Master's shoe.

Such was John. Such the man whose glowing testimony led the brother of Simon Peter to the feet of the Son of God. The testimony was clear and distinct, and the work deep and real in the souls of those who received it.

It does the heart good to note the simple, earnest, forcible words of Simon's brother, Andrew. He is able to say, without reserve or hesitation, "We have found the Messias." It was this that led him to look after his brother. He lost no time. Saved and blessed himself, he would, at once, begin to lead his brother into the same blessing.

How simple! How morally lovely! How divinely natural! No sooner had he found the Messias, than he went in search of his brother to tell him of his joy. It must ever be thus. We cannot doubt for a moment, that the actual finding Christ for ourselves is the true secret of looking after others. There is no uncertainty in Andrew's testimony — no wavering — no doubting or fearing. He does not even say, "I hope I have found." No; all is clear and distinct; and, we may say, with all possible assurance, it would not have done Simon Peter much good had it been anything else. An uncertain sound is not much use to anyone.

It is a grand point to be able to say, "I have found Christ." Reader, can you say it? Doubtless, you have heard of Him. It may be you have heard from the lips of some ardent lover of Jesus, "Behold the Lamb of God." But have you followed that blessed One? If so, you will long to find someone to whom you can speak of your newly found treasure, and bring him to Jesus. Begin at home, Get hold of your brother or your sister, or your companion, your fellow-student, your fellow-shopman, your fellow-workman, your fellow-servant, and whisper lovingly, but clearly and decidedly, into his ear, "I have found Jesus. Do come, taste and see how gracious He is. Come! Oh do come to Jesus." Remember this was the way that the great Apostle Peter was first called. He first heard of Jesus from the lips of his own brother Andrew. This mighty workman — this great preacher who was blessed, on one occasion, to three thousand souls — who opened the kingdom of Heaven to the Jew in Acts 3 and to the Gentile in Acts 10 — this blessed servant was brought to Christ by the hand of his own brother in the flesh.

Part 2

The notice which we have of our apostle, in John 1, is very brief indeed, though, doubtless, there is much wrapped up in it. "Andrew first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, He said, Thou art Simon, the son of Jonas: thou shalt be called Cephas, which is by interpretation, A stone."

Now, we have no record here of any deep spiritual work in the soul of Simon. We are told his name in the old creation, and his name in the new; but there is no allusion whatever to those deep exercises of soul of which we know he was the subject. For these we must ask the reader to turn for a few moments to Luke 5, where we have a marvelous piece of divine workmanship.

"And it came to pass that, as the people pressed upon Him to hear the word of God, He stood by the lake of Gennesaret, and saw two ships standing by the lake; but the fishermen were gone out of them, and were washing their nets. And He entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And He sat down, and taught the people out of the ship."

Mark especially the moral grace that shines here. "He prayed him that he would thrust out a little from the land." Though Lord of all creation — Possessor of Heaven and earth — He nevertheless, as the lowly, gracious Man, courteously owns Simon's proprietorship, and asks, as a favour, that he would thrust out a little from the shore. This was morally lovely, and we may rest assured it produced its own effect upon the heart of Simon.

"Now when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught." Simon was about to be well paid for the loan of his boat. "And Simon, answering, said unto Him, Master, we have toiled all the night, and have taken nothing; nevertheless, at Thy word, I will let down the net." There was power, as well as grace, in that word! "And when they had this done, they enclosed a great multitude of fishes; and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink." Neither their nets nor their ships were able to sustain the fruit of divine power and goodness. "When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord."

Here, then, we have the great practical effect produced in Peter's soul by the combined action of grace and power. He is brought to see himself in the light of the divine presence, where alone self can be truly seen and judged. Simon had heard the word of Jesus addressed to the multitude on the shore. He had felt the sweet grace and moral beauty of His way towards himself. He had marked the display of divine power in the astonishing draught of fish. All told powerfully upon his heart and conscience, and brought him on his face before the Lord.

Now this is what we may call a genuine work of conviction. Simon is in the place of true self-judgment — a very blessed place indeed — a place from which all must start if they are to be much used in the Lord's work, or if, indeed, they are ever to exhibit much depth or stability in the divine life. We need never look for any real power or progress unless there is a deep and solid work of the Spirit of God in the conscience. Persons who pass rapidly into what they call peace are apt to pass as rapidly out of it again. It is a very serious thing indeed to be brought to see ourselves in the light of God's presence, to have our eyes opened to the truth of our past history, our present condition, and our future destiny. Simon Peter found it so in his day, and so have all those who have been brought to a saving knowledge of Christ. Hearken to Isaiah's words, when he saw himself in the powerful light of the divine glory. "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts." So also in the case of the patriarch, Job. "I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee. Wherefore I abhor myself, and repent in dust and ashes."

These glowing utterances reveal a deep and genuine work in both the patriarch and the prophet. And surely our apostle occupied the same moral ground when he exclaimed, from the very depths of a broken heart, "Depart from me; for I am a sinful man, O Lord." If Simon is to be called Cephas, he must be thoroughly broken up, and brought to the end of himself. If he is to be used to catch men, he must learn, in a divine way, man's true condition. If he is to teach others that "all flesh is as grass," he must learn the application of this great truth to his own heart.

Thus it is in every case. Look at Saul of Tarsus. What mean those three days of blindness, during which he neither did eat nor drink? May we not confidently affirm that they were serious days, perhaps the most serious in the entire history of that remarkable man? They were, doubtless, days in the which he was led down to the most profound depths of his moral being, the deepest roots of his history, his nature, his character, his conduct, his religion. He was led to see that his whole life had been a terrible mistake, an awful lie; that his very career as a religious man had been one of mad rebellion against the Christ of God. All this, we may feel assured, passed in solemn and soul-subduing review before the soul of this deeply, because divinely, convicted man. His repentance was no superficial work; it was deep and thorough; it left its impress upon the whole of his after course, character, and ministry. He, too, like Simon, was brought to the end of himself, and there he found an Object that not only met his deepest need, but also perfectly satisfied all the cravings and aspirations of his renewed being.

Now, we must confess we delight in contemplating a spiritual work of this kind. It is truly refreshing to dwell upon conversions of this type. We greatly fear that in much of the work of our time there is a sad lack of depth and spiritual power, and, as a consequence, a lack of stability in the Christian character, of depth and permanency in the Christian course. It may be that those of us who are engaged in the work of evangelization are feeble and shallow in the divine life ourselves, that we are not near enough to Christ to understand how to deal with souls; that we do not know how to present the truth from God's side of it; that we are more desirous of showing out how the sinners need is met, than how the glory of God is secured and maintained. We do not, perhaps, sufficiently press the claims of truth and holiness upon the consciences of our hearers. There is a want of fullness in the presentation of the truth of God, too much harping upon one string; there is a barrenness and dreary monotony in the preaching, arising from lack of abiding near the fountain head, and drinking into our own souls from the inexhaustible springs of grace and truth in the Person and work of Christ. Perhaps, too, we are more occupied with ourselves and our preaching than with Christ and His glory; more anxious to be able to parade the results of our work, than to be a sweet savour of Christ to Godward.

We cannot but feel the weight and seriousness of these considerations for all who take part in the work of the gospel. We certainly do need to be more in the presence of God in reference to our service, for we cannot, by any possibility, hide from ourselves the fact, in reference to the preaching of this our day, that the fruit is small in quantity, and poor in quality. We desire to bless God for any display of His grace and power in souls; though we are by no means able to accredit as genuine much that is boastfully paraded in the way of conversion. What we long for is a deep, genuine unmistakable work of the Holy Ghost; a work which will prove itself, beyond all contradiction, by its permanent results in the life and character. It is one thing to reckon up and publish a number of cases of conversion, and quite another to see these cases made good in actual fact. The Holy Ghost can, and does tell us at times in the page of inspiration the number of souls converted. He tells us of three thousand on one occasion. He can do so, because He knows perfectly all about it. He can read the heart. He can distinguish between the spurious and the genuine. But when men undertake to count up and publish the number of their converts, we must receive their statement with considerable reserve and caution.

Not that we would be suspicious. God forbid; yea, we would earnestly cultivate a hopeful temper of soul. Still, we cannot but feel that it is better, in every case, to let the work speak for itself. All that is really divine is sure to be found, even though it be after many days; whereas, on the other hand, there is immense danger, both for the workman and his work, in an eager and hasty reckoning up and publishing of results.

But we must return to the lake of Gennesaret, and dwell for a moment on the lovely grace that shines forth in our Lord's dealing with Simon Peter. The work of conviction was deep and real. There could be no mistaking it. The arrow had entered the heart, and gone right to its very centre. Peter felt and owned that he was a man full of sin. He felt he had no right to be near such an one as Jesus; and yet we may truly say he would not for worlds have been anywhere else. He was perfectly sincere in saying, "Depart from me," though we cannot but believe he had an inward conviction that the blessed One would do nothing of the kind. And if he had, he was right. Jesus could never depart from a poor broken-hearted sinner — no, never. It was His richest, deepest, joy to pour the healing balm of His love and grace into a wounded soul. it was His delight to heal the broken heart. He was anointed for that work, and it was His meat and His drink to do it, blessed forever be His holy name!

"And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men." Here was the divine response to the cry of a contrite heart. The wound was deep, but the grace was deeper still. The soothing hand of a Saviour-God applied the precious balm. Simon was not only convicted, but converted. He saw himself to be a man full of sin, but he saw the Saviour full of grace; nor was it possible that his sin could be beyond the reach of that grace. Oh, no, there is grace in the heart of Jesus, as there is power in His blood, to meet the very chief of sinners. "Fear not, from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all and followed Him."

This was real work. It was a bona fide case, as to which there could be no question; a case of conviction, conversion, and consecration.

Part 3

We closed our last paper with these suggestive words, "They forsook all and followed Him" — words expressive, at once, of thorough separation from the things of time and of nature, and of wholehearted consecration to Christ and His interests.

Both these we see in Simon Peter. There was a deep and blessed work wrought in his soul at the lake of Gennesaret. He was given to see himself, in the light of the divine presence, where alone self can be really seen and judged. We have no reason to suppose that, viewed from a human standpoint, Simon was worse than his neighbors. On the contrary, it is more than probable, that so far as his outward life was concerned, it was more blameless than that of many around him. He was not, like the great apostle of the Gentiles, arrested at the very height of a mad career of rebellion against Christ and His cause. He is introduced to us, by the inspired historian, in the pursuit of his quiet and honest calling as a fisherman.

But then Scripture expressly informs us that, "There is no difference, for all have sinned, and come short of the glory of God" (Rom. 3). And it repeats this statement, in chap. 10 of the same Epistle, basing it upon another footing, "There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon Him."

See that you really understand this most important doctrine. It is not that there are not broad lines of distinction, in a moral and social point of view, between men. Most assuredly there are such. There is, for example, a vast difference between the wretched drunkard who comes home, or is carried home, night after night, worse than a beast, to his poor broken-hearted wife and squalid, starving children, and a sober, industrious man, who realizes his responsibility as a husband and a father, and seeks to fulfill the duties attaching to such relationships.

Now, we judge it would be a very great mistake indeed to ignore such a distinction as this. We believe that God, in His moral government of the world, recognizes it. Contrast, for a moment, the drunkard's home with that of the sober man. Yea, contrast their whole career, their social position, their course and character. Who can fail to recognize the amazing difference between the two? There is a certain way of presenting what is called, "the no-difference doctrine" which, to say the least of it, is far from judicious. It does not allow the margin which, as we believe, Scripture suggests, wherein to insert great social and moral distinctions between men and men — distinctions which only blindness itself can refuse to see. If we look at the present government of God, we cannot but see that there is a very serious difference indeed between one man and another. Men reap as they sow. The drunken spendthrift reaps as he sows; and the sober, industrious, honest man reaps as he sows. The enactments of God's moral government are such as to render it impossible for men to escape, even in this life, the consequences of their ways.

Nor is this all. Not only does God's present government take cognizance of the conduct of men, causing them to reap, even here, the due reward of their deeds, but when Scripture opens to our view, as it does in manifold places, the awful judgment to come, it speaks of "books being opened." It tells us that men "shall be judged every man according to their works." In short, we have close and accurate discrimination, and not a promiscuous muddling of men and things.

And further, be it remembered, that the Word of God speaks of degrees of punishment. It speaks of "few stripes" and "many stripes." It uses such words as "more tolerable" for one than another.

What mean such words, if there be not varied grounds of judgment, varied characters of responsibility, varied measures of guilt, varied degrees of punishment? Men may reason; but "the Judge of all the earth will do right." It is of no possible use for people to argue and discuss. Every man will be judged and punished according to his deeds. This is the teaching of Holy Scripture; and it would be much better and safer and wiser for men to submit to it than to reason against it, for they may rest fully assured of it that the judgment-seat of Christ will make very short work of their reasonings. Impenitent sinners will be judged and punished according to their works: and, although men may affect to believe that it is inconsistent with the idea of a God of love that any of His creatures should be condemned to endure eternal punishment in hell, still sin must be punished; and those who reason against its punishment have only a one-sided view of God's nature and character. They have invented a god of their own who will connive at sin. But it will not do. The God of the Bible, the God whom we see at the cross, the God of Christianity will beyond all question, execute judgment upon all who reject His Son; that judgment will be according to every man's works; and the result of that judgment will, inevitably, be "The lake that burneth with fire and brimstone," forever and forever.

We deem it of the utmost importance to press on all whom it may concern the line of truth on which we have been dwelling. It leaves wholly untouched the real truth of the no-difference doctrine; but, at the same time, it qualifies and adjusts the mode of presenting the truth. It is always well to avoid an ultra one-sided way of stating things. It damages truth and stumbles souls. It perplexes the anxious, and gives a plea to the caviler. The full truth of God should always be unfolded, and thus all will be right. Truth puts men and things in their right places, and maintains a holy moral balance which is absolutely priceless.

Is it then asserted that there is a difference? Not as regards the question of righteousness before God. On this ground there is not a shadow of difference, for all have sinned and come short of the glory of God." Looked at in the light of that glory, all human distinctions vanish. All are lost, guilty and condemned. From the very lowest strata of society — its deepest dregs, up to the loftiest heights of moral refinement, men are seen, in the light of the divine glory, to be utterly and hopelessly lost. They all stand on one common ground, are all involved in the one common ruin. And not only so, but those who plume themselves on their morality, refinement, orthodoxy, and religiousness, are further from the kingdom of God than the vilest of the sons and daughters of men, as our Lord said to the chief priests and elders, "Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you" (Matt. 21).

This is very humbling to human pride and pretension. It is a doctrine to which none will ever submit until they see themselves as Simon Peter saw himself in the immediate presence of God. All who have ever been there will fully understand those self-condemning words, "Depart from me; for I am a sinful man, O Lord." These were accents flowing from the depths of a truly penitent and contrite soul. There is what we may venture to call a lovely inconsistency in them. Simon had no such thought as that Jesus would depart from him. He had, we may feel assured, an instinctive sense that that blessed One who had spoken such words to him, and shown such grace, could not turn away from a poor broken-hearted sinner. And he judged rightly. Jesus had not come down from Heaven to turn His back upon anyone who needed Him. "He came to seek and to save that which is lost." "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." "Him that cometh unto Me, I will in no wise cast out." A Saviour-God had come down into this world, not, surely, to turn away from a lost sinner, but to save him and bless him, and make him a blessing. "Fear not; from henceforth thou shalt catch men."

Such was the grace that shone upon the soul of Simon Peter. It removed his guilt, hushed his fears, and filled him with joy and peace in believing. Thus it is in every case. Divine pardon follows human confession — follows it with marvelous rapidity. "I said, I will confess my transgressions unto the Lord: and Thou forgavest the iniquity of my sin." God delights to pardon. It is the joy of His loving heart to cancel our guilt, and fill our souls with His own blessed peace, and to make us the messengers of His grace to others.

Not that we are called in the same way, or to the same work, as our apostle; but surely we are called to follow the Lord, and cleave to Him, with purpose of heart. This is the blessed privilege and sacred duty of every saved soul on the face of the earth; we are imperatively called upon to break with the world, and follow Christ.

It is not a question of abandoning our proper calling in life, as in Simon's case. Few indeed and far between are the cases in which such a course of action is fitting. Many, alas! have assayed to do this, and have entirely broken down, simply because they were not called of God to it, or sustained of God in it. We are convinced that, as a rule, it is better for every man to work with his hands or his brains at some bread-winning calling, and preach and teach as well, if gifted to do so. There are exceptions, no doubt, to the rule. There are some who are so manifestly called, fitted, used, and sustained of God, that there can be no possible mistake as to their course. Their hands are so full of work, their every moment so engrossed with ministry in speaking or writing, teaching publicly and from house to house, that it would be a simple impossibility for them to take up what is termed a secular calling — though we like not the phrase. All such have to go on with God, looking only to Him, and He will infallibly maintain them unto the end.

Still, admitting, as we are bound to do fully, the exceptions to the rule, we are nevertheless convinced that, as a rule, it is better in every way for men to be able to preach and teach without being chargeable to any. It gives moral weight, and it furnishes a fine testimony against the wretched hireling-ism of Christendom so demoralizing to souls, and so damaging, in every way, to the cause of Christ.

But Christian reader, we have to distinguish between abandoning our lawful calling and breaking with the world. The former may be quite wrong; the latter is our bounden duty. We are called to rise up, in the spirit of the mind and in the firm purpose of the heart, out of all merely worldly influences, to break every worldly link, and lay aside every weight, in order to follow our blessed Lord and Master. We are to be absolutely and completely for Him in this world, as He is for us in the presence of God. When this is really the case with us, it matters not whether we are sweeping a crossing or evangelizing a continent. All is done to Him. This is the one grand point. If Christ has His due place in our hearts, all will be right. If He has not, nothing will be right. If there is any undercurrent in the soul, any secondary object, any worldly motive, any selfish aim or end, there can be no progress. We must make Christ and His cause our absorbing object.

Part 4

The more deeply we ponder the history of professing Christians, whether as furnished by the pen of inspiration, or as coming within the range of personal observation, the more fully we must see the vast importance of a complete break with the world, at the outset. If there be not this, it is vain to look for inward peace, or outward progress. There may be a measure of clearness as to the doctrines of grace, the plan of salvation, as it is called, justification by faith, and the like. But unless there is the thorough judgment of self, and the complete surrender of this present evil world, peace and progress must be out of the question. How can there be peace where self, in someone or other of its thousand shapes, is fostered? And how can there be progress where the heart is hankering after the world, halting between two opinions, and vacillating between Christ and present things? Impossible. As well might a racer expect to get on in the race while still lingering about the starting post, and encumbering himself with heavy weights.

Is it then, that peace is to be found by denying self and giving up the world? Most certainly not. But neither can peace ever be found while self is indulged and the world retained. True peace is found only in Christ — peace of conscience in His finished work — peace of heart in His blessed Person. All this is clear enough. But how comes it to pass that hundreds of people who know, or profess to know, these things have no settled peace, and never seem to take a single step in advance? You meet them, week after week, month after month, year after year, and there they are in the same position, in the same state, and with the same old story, chronic cases of self-occupation, stereotyped world-borderers, "ever learning, and never able to come to the knowledge of the truth." They seem to delight in hearing the gospel clearly preached, and truth fully unfolded. In fact, they cannot endure anything else. But, for all that, they are never clear, bright, or happy. How can they be? They are halting between two opinions; they have never broken with the world; they have never surrendered a whole heart to Christ.

Here, we are persuaded, lies the real secret of the whole matter as regards that class of persons now before us. "A double-minded man is unstable in all his ways." A man who tries to keep one eye on the world, and the other on Christ, will be found to have no eye for Christ, but both eyes for the world. It must be so: Christ must be all or nothing; and hence it is the very height of absurdity to talk of peace or progress where Christ is not the absorbing object of the soul. Where He is, there will never be any lack of settled peace; and there will be progress. The Holy Ghost is jealous for the glory of Christ, and He can never minister comfort, consolation, or strength to a heart divided between Him and the world. It could not be. He is grieved by such unfaithfulness; and instead of being the minister of comfort, He must be the stern reprover of indulged selfishness, worldliness, and vacillation.

Let us look at the case of our apostle. How refreshing it is to contemplate his thoroughgoing style! His starting was of the right sort. "He forsook all and followed Christ." There was no halting here, at all events; no vacillating between Christ and present things. Boats, nets, fish, natural ties, all are unhesitatingly and unreservedly surrendered, not as a matter of cold duty or legal service, but as the grand and necessary result of having seen the glory and heard the voice of the Son of God.

Thus it was with Simon Peter, at the opening of his remarkable career. All was clear and unequivocal, whole-hearted and decided, so far as the starting was concerned; and we must bear this in mind, as we pursue his after history. No doubt, we shall find mistakes and stumblings, failure, ignorance, and sin; but, underneath, and in spite of all this, we shall find a heart true to Jesus — a heart divinely taught to appreciate the Christ of God.

This is a grand point. Blunders may well be borne with, when the heart beats true to Christ. Someone has remarked that, "The blunderers do all the work." If this be so, the reason is that those blunderers have real affection for their Lord; and that is precisely what we all want. A man may make a great many mistakes, but if he can say when challenged by his Lord, "Thou knowest that I love Thee," he is sure to come right in the end; and not only so, but, even in the very midst of his mistakes, our hearts are much more drawn to him than to the cold, correct, sleek professor, who thinks of himself, and seeks to make the best of both worlds.

Simon Peter was a true lover of Christ. He had a divinely given sense of His preciousness, of the glory of His Person, and the heavenly character of His mission. All this comes out, with much force and freshness, in his varied confessions of Christ, even before the day of Pentecost. We shall glance at one or two of these, not with any view to chronological order, but simply to illustrate and prove the lovely devotedness of this true-hearted servant of Christ.

Let us turn to Matt. 16, "When Jesus came into the coasts of Caesarea Philippi, he asked His disciples, saying, Whom do men say that I, the Son of man, am?" Weighty question! Upon the answer to this question hangs the whole moral condition and future destiny of every human being under the sun All really depends upon the heart's estimate of Christ. This it is, which like a great moral indicator, reveals a man's true state, character, bent and object, in all things. It is not merely a question of his outward life, or of his profession of faith. The former may be blameless, and the latter orthodox; but, if underneath all this blameless morality and orthodox profession, there be not one true pulsation of the heart for Christ, no divinely wrought sense of what, and who, and whence He is, then verily all the morality and the orthodoxy are but the trappings with which a guilty, hell- deserving sinner adorns himself in the eyes of his fellows, or with which he deceives himself as to the awful eternity which lies before him. "What think ye of Christ?" is the all-deciding question; for God the Holy Ghost has emphatically declared that, "If any man" — no matter who or what he be — "love not the Lord Jesus Christ, let him be Anathema Maranatha" (1 Cor. 16: 22).

How awful is this! And how remarkable to find it at the close of such an Epistle as the first to the Corinthians! How forcibly it declares to all who will only bend their ears to listen, that love to Christ is the basis of all sound doctrine, the motive spring of all true morality! If that blessed One be not enthroned at the very center of the heart's affections, an orthodox creed is an empty delusion; and an unblemished reputation is but dust cast in a man's eyes to prevent him seeing his true condition in the sight of God. The Christians at Corinth had fallen into many doctrinal errors and moral evils, all needing rebuke and correction; but when the inspiring Spirit pronounces His awful anathema, it is leveled, not at the introducers of any one special error, or moral pravity, but at "any man who loves not the Lord Jesus Christ."

This is peculiarly solemn at all times; but specially so for the day in which our lot is cast, when the Person and glory of Christ are so little thought of or cared for. A man may actually blaspheme Christ, deny His deity or His eternal Sonship, and yet be received into professing Christian circles, and allowed to preside at so-called religious meetings Surely all this must be dreadful in the sight of God, whose purpose it is "that all men should honour the Son even as they honour the Father"; and that every knee should bow, and every tongue confess to Jesus as Lord of all. God is jealous for the honour of His Son; and the man that neglects, rejects, and blasphemes that blessed One will yet have to learn and own the eternal justice of that most solemn decree, "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha."

How momentous, therefore, the question put by our Lord Christ to His disciples, "Whom do men say that I, the Son of man, am?" Alas, "men" knew nothing, cared nothing about Him. They knew neither who He was, what He was, nor whence He was. "Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets." In a word, there was endless speculation, because there was utter indifference and thorough heartlessness. The human heart has not so much as a single true thought about Christ, not one atom of affection for Him. Such is the awful condition of the very best of men until renewed by divine grace. They know not, they love not, they care not for the Son of God — the Beloved of the Father's heart — the Man on the throne of Heaven's majesty. Such is their moral condition, and hence their every thought, word, and act is contrary to God. They have not a single feeling in common with God, for the most distinct of all reasons, that the One who is everything to Him is nothing to them. Christ is God's standard, and every one and everything must be measured by Him. The heart that does not love Christ has not a single pulsation in unison with the heart of God; and the life that does not spring from love to Christ however blameless, respectable, or splendid in the eyes of men, is a worthless, objectless, misspent life in the judgment of God.

But how truly delightful to turn from all the heartlessness and indifference of "men" and harken to the testimony of one who was taught of God to know and own who the Son of man was! "Simon Peter answered and said, Thou art the Christ, the Son of the living God." Here was the true answer. There was no vain speculation here, no uncertainty, no may be this, or may be that. It was divine testimony flowing from divinely given knowledge. It was not yea and nay, but yea and amen to the glory of God. We may rest fully assured that these glowing words of Simon Peter went up, like fragrant incense, to the throne of God, and refreshed the heart of the One who sat there. There is nothing in all the world so precious to God as a heart that, in any measure, appreciates Christ. Let us never forget this!

"And Jesus answered and said unto him, Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but My Father which is in heaven. And I say also unto thee, that thou art Peter; and upon this Rock I will build My Church; and the gates of hell shall not prevail against it."

Here we have the very first direct allusion to the Church, or assembly of Christ; and the reader will note that our Lord speaks of it as yet future. He says, "I will build My church." He was the Rock, the divine foundation; but ere a single stone could be built on Him, He must die.

This is a grand cardinal truth of Christianity — a truth which our apostle had yet to learn, notwithstanding his brilliant and beautiful confession. Simon Peter was not yet prepared for the profound mystery of the cross. He loved Christ, and he had been taught of God to own Him in a very full and blessed manner; but he had yet much to learn ere he could take in the soul-subduing truth that this blessed Son of the living God must die, ere even he, as a living stone, could be built upon Him. "From that time forth began Jesus to show unto His disciples, how that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day."

Here the solemn truth begins to break through the clouds. But Simon Peter is not prepared for it. It withered up all his Jewish hopes and earthly expectations. What! The Son of the living God must die! How could it be? The glorious Messiah be nailed to a cross! "Then Peter took Him, and began to rebuke Him, saying, Be it far from Thee, (or pity Thyself) Lord, this shall not be unto Thee."

Such is man! Such was even Simon Peter! He would fain turn the blessed Lord away from the cross! He would, in his ignorance, frustrate the eternal counsels of God, and play into the hands of the devil! Poor Peter! What a rock he would be for the Church to be built upon! "The Lord turned, and said unto Peter, Get thee behind Me, Satan, thou art an offence unto Me; for thou savourest not the things that be of God, but those that be of men."

Withering words? Who would have thought that "Blessed art thou, Simon Barjona," should so speedily be followed by, "Get thee behind Me, Satan"?

Part 5

We must still linger a little over the deeply interesting and instructive scene in the sixteenth chapter of Matthew. It brings before us two great subjects, namely, "the Church," and "the kingdom of Heaven." These things must never be confounded. As to the first, it is only to be found in the New Testament. Indeed, as has often been remarked, verse 18 of our chapter contains the very first direct allusion in the volume of God to the subject of the Church, or assembly, of Christ.

This, though familiar to many of our readers, may present a difficulty to others. Many Christians and Christian teachers strongly maintain that the doctrine of the Church is distinctly unfolded in Old Testament Scripture. They consider that the saints of the Old Testament belonged to the Church; in fact, that there is no difference whatever; all form one body; all stand on one common ground; and that to represent the Lord's people in New Testament times as in a higher position, or endowed with higher privileges than Abraham, Isaac, and Jacob, is a delusion. It seems strange to such to assert that Enoch, Noah, Abraham, and Moses did not belong to the Church — were not members of the body of Christ — were not endowed with the selfsame privileges as believers now. Trained from their earliest days to believe that all God's people, from the beginning to the end of time, stand on the same ground, and form one common body, they find it impossible to admit of any difference. It seems to them presumption on the part of Christians to assert that they are in any A respect different from God's beloved people of old — those blessed worthies of whom we read in Hebrews 11, who lived a life of faith and personal devotedness, and who are now in Heaven with their Lord.

But the all-important question is, "What saith the Scripture?" It can be of no possible use to set up our own thoughts, our own reasonings, our own conclusions, in opposition to the Word of God. It is a very easy matter for men to reason, with great apparent force, point, and cleverness, about the absurdity and presumption of the notion that Christians are in a better and higher place, and more privileged, than God's people of old.

But this is not the proper way in which to approach this great subject. It is not a question of the difference personally between the Lord's people at different periods. Were it so, where should we find, amongst the ranks of Christian professors, anyone to compare with an Abraham, a Joseph, a Moses, or a Daniel? Were it a question of simple faith, where could we find in the entire history of the Church a finer example than the father of the faithful? Were it a question of personal holiness, where could we find a brighter illustration than Joseph? For intimacy with God, and acquaintance with His ways and mind, who could go beyond Moses? For unswerving devotedness to God and His truth, could we find a brighter example than the man who went down into the lions' den rather than not pray toward Jerusalem?

However, let it be distinctly understood that it is not by any means a personal question, or a comparison of people, but of dispensational position. If this be clearly seen, it will, we doubt not, remove out of the way a great deal of the difficulty which many pious people seem to feel in reference to the truth of the Church.

But above and beyond all this stands the question, what does Scripture teach on the subject? If anyone had spoken to Abraham about being a member of the body of Christ, would he have understood it? Could that honoured and beloved saint of God have had the most remote idea of being linked by an indwelling Spirit to a living Head in Heaven? Utterly impossible. How could he be a member of a body which had no existence? And how could there be a body without a Head? And when do we first hear of the Head? When the Man Christ Jesus, having passed through death and the grave, ascended into the heavens, and took His seat at the right hand of the Majesty on high. Then, and not until then, did the Holy Ghost come down to form the body, and link it by His presence to the glorified Head above.

This, however, is rather anticipating a line of argument which is yet to come before us. Let us here put another question to the reader. If anyone had spoken to Moses about a body composed of Jews and Gentiles — a body whose constituent parts had been drawn from among the seed of Abraham and the cursed race of the Canaanites — what would he have said? May we not safely assert that his whole moral being would have shrunk with horror from the thought? What! Jews and Canaanites — the seed of Abraham and uncircumcised Gentiles — united in one body? Impossible for the lawgiver to take in such an idea. The fact is, if there was one feature which more strongly than another marked the Jewish economy, it was the rigid separation by divine appointment of Jew and Gentile. "Ye know," says Simon Peter, "how that it is an unlawful thing for a man that is a Jew to keep company, or to come unto one of another nation."

Such was the order of things under the Mosaic economy. It would have been a flagrant transgression on the part of a Jew to climb over that middle wall of partition which separated him from all the nations around; and hence the thought of a union between Jew and Gentile could not possibly have entered into any human mind; and the more faithful a man was to the existing order of things under the law, the more opposed he must have been to any such thought.

Now, in the face of all this, how can anyone seek to maintain that the truth of the Church was known in Old Testament times, and that there is no difference whatever between the position of a Christian and that of an Old Testament believer? The fact is that even Simon Peter himself found it extremely difficult to take in the idea of admitting the Gentiles into the kingdom of Heaven. Though he was entrusted with the keys of that kingdom, he was very reluctant indeed to use them for the admission of the Gentiles. He had to be expressly taught by a heavenly vision, ere he was prepared to fulfill the commission with which he was charged by his Lord in Matthew 16.

No, reader, it is of no possible use to stand against the plain testimony of Scripture. The truth of the Church was not — could not — be known in Old Testament times. It was, as the inspired apostle tells us, "hid in God" — hid in His eternal counsels — "not made known to the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit,* that the Gentiles should be fellow-heirs and of the same body, and partakers of His promise in Christ by the gospel" (Eph. 3).

[*The "prophets," in this passage, are those of the New Testament. This is evident from the expression, "Now revealed," He could not speak of a thing being "now revealed" to men who had been dead for hundreds of years Besides, had the apostle meant Old Testament prophets, the order would assuredly have been "Prophets and apostles." We have a similar expression in Eph. 2: 20 ''Built upon the foundation of the apostles and prophets." He does not say, "prophets and apostles." The truth is that the apostles and prophets formed the first layer of the foundation of the Church of which Jesus Christ is the chief Corner-stone, and this is an additional proof that the Church had no existence save in the secret counsels of God until our Lord Christ. having accomplished the work of redemption, ascended into the heavens, and sent down the Holy Ghost to baptize believers — Jews and Gentiles — into one body. The reader may also refer with real profit and interest to Rom. 16: 25, 26: Now to Him that is of power to stablish you according to my gospel, and he preaching of Jesus Christ, according to the revelation of the he mystery which was kept secret since the world began but now is made manifest, and by the scriptures of the prophets [literally, by the prophetic writings, that is, of the New Testament] according to the commandment of the everlasting God made known to all nations for the obedience of faith."]

We can only reach the great mystery of the Church by walking over the broken-down middle wall of partition. "Wherefore remembers that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ. For He is our peace, who hath made both one, and hath broken down the middle wall of partition, having abolished in His flesh the enmity, the law of commandments in ordinances, for to make in Himself of twain one new man, making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby; and came and preached peace to you which were afar off, and to them that were nigh. For through Him we both have access by one Spirit unto the Father" (Eph. 2: 11-18).

Thus, from all that has passed before us, the reader will, we trust, fully see why it is that our Lord in His word to Simon Peter speaks of the Church as a future thing. "Upon this rock I will build My Church." He does not say, "I have been," or, "I am, building My Church." Nothing of the kind. It could not be. It was still "hid in God." The Messiah had to be cut off and have nothing — nothing, for the present, as regards Israel and the earth. He must be rejected, crucified, and slain, in order to lay the foundation of the Church. It was utterly impossible that a single stone could be laid in this new, this wondrous building until "the chief Corner-stone" had passed through death and taken His place in the Heavens. It was not in incarnation, but in resurrection, that our Lord Christ became Head of a body.

Now our apostle was not in the least prepared for this. He did not understand one jot or tittle of it. That Messiah should set up a kingdom in power and glory — that He should restore Israel to their destined pre-eminence in the earth — all this he could understand and appreciate — he was looking for it. But a suffering Messiah — a rejected and crucified Christ — of this he could not hear just then. "Be it far from Thee, Lord; this shall not be unto Thee." These were the words which drew forth that withering rebuke with which we closed our last paper, "Get thee behind Me, Satan; thou art an offence unto Me; for thou savourest not the things that be of God, but those that be of men."

We may gather the gravity of his error from the severity of the rebuke. Peter had much to learn, much to go through, ere he could grasp the great truth which His Lord was putting before him. But he did grasp it, by the grace of God, and confess it, and teach it with power. He was led to see not only that Christ was the Son of the living God, but that He was a rejected Stone, disallowed of men, but chosen of God and precious; and that all who through grace come to Him must share His rejection on earth as well as His acceptance in Heaven. They are perfectly identified with Him.

Part 6

At the close of John 6 we have a very clear and beautiful confession of Christ from the lips of our apostle — a confession rendered all the more touching and forcible by the circumstances under which it was delivered.

Our blessed Lord, in His teachings in the synagogue at Capernaum, had unfolded truth which puts the poor human heart to the test, and withers up all the pretensions of man in a very remarkable manner. We cannot here attempt to enter upon the subject of our Lord's discourse, but the effect of it is thus recorded: "From that time many of His disciples went back, and walked no more with Him." They were not prepared for the reception of such heavenly doctrine. They were offended by it, and they turned their backs upon that blessed One who alone was worthy of all the affections of the heart, and of the homage and devotion of the whole moral being. "They went back, and walked no more with Him."

Now we are not told what became of these deserters, or whether they were saved or not. No such question is raised. We are simply told that they abandoned Christ, and ceased to be any longer publicly identified with His name and His cause. How many, alas! have since followed their sad example! It is one thing to profess to be the disciples of Christ, and another thing altogether to stand with firm purpose of heart on the ground of public testimony for His name, in thorough identification with a rejected Lord. It is one thing for people to flock to Christ because of the benefits which He bestows, and it is quite another to cleave to Him in the face of the world's scorn and contempt. The application of the doctrine of the cross very speedily thins the ranks of professors. In the chapter before us we see at one moment multitudes thronging enthusiastically around the Man who could so marvelously supply their need, and the next moment abandoning Him, when His teaching offended their pride.

Thus it has been, thus it is, and thus it will be until that day in the which the despised Stranger of Nazareth shall reign from pole to pole, and from the river to the ends of the earth. We are ready enough to avail ourselves of the benefits and blessings which a loving Saviour can bestow upon us, but when it becomes a question of following a rejected Lord along that rough and lonely path which He has trodden for us in this sinful world, we are disposed, like those of old, to go back, and walk no more with Him.

This is very sad and very humiliating. It proves how little we know of His heart, or of what that heart desires from us. Jesus longs for fellowship. He does not want patronage. It does not meet the desire of His heart to be followed, or admired, or gazed at, because of what He can do or give. He delights in a heart taught of God to appreciate His Person, for this glorifies and gratifies the Father. He retired from the gaze of an excited and tumultuous throng who would fain make Him a king, because they had eaten of the loaves and were filled; but He could turn, with touching earnestness, to the little band of followers who still remained, and challenge their hearts with the question, "Will ye also go away?"

How deeply affecting! How it must have touched the hearts of all, save that one who had no heart for aught but money — who was "a thief" and "a devil"! Alas! A moment was approaching when all were to forsake Him and fly — when He was to be left absolutely alone, forsaken of men, forsaken of God — utterly and awfully deserted.

But that moment was yet future; and it is peculiarly refreshing to harken to the fine confession of our beloved apostle, in reply to the deeply affecting inquiry of his Lord. "Then Simon Peter answered Him, Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art that Christ, the Son of the living God."

Well indeed might he say, "To whom shall we go?" There was not another throughout the wide universe of God to whom the heart could turn. He alone could meet their every need, satisfy their every right desire, fill up every chamber of the heart. Simon Peter felt this, and hence, with all his mistakes, his failures, and his infirmities, his loving and devoted heart turned with earnest affection to his beloved Lord. He would not abandon Him, though little able to rise to the height of His heavenly teaching. There was a link binding him to Jesus Christ which nothing could snap. "Lord, to whom shall we go?" — whither shall we betake ourselves? — on whom could we reckon beside? True, there may be trial and difficulty in the path of true discipleship. It may prove a rough and a lonely path. The heart may be tried and tested in every possible way. There may be deep and varied sorrow — deep waters, dark shadows; but in the face of all we can say, "To whom shall we go?"

And mark the singular fullness of Peter's confession. "Thou hast the words of eternal life;" and then, "Thou art that Christ, the Son of the living God." We have the two things, namely, what He has, and what He is. Blessed be His name, Christ has all we can possibly want for time and eternity. Words of eternal life flow from His lips into our hearts. He causes those who follow Him to "inherit substance." He bestows upon them "durable riches and righteousness." We may truly say that, in comparison of what Christ has to give, all the riches, honors, dignities, and pleasures of this world are but dross. They all pass away as the vapors of the morning, and leave only an aching void behind. Nothing that this world has to offer can possibly satisfy the cravings of the human soul. "All is vanity and vexation of spirit." And not only so — it must be given up. If one had all the wealth of Solomon, it lasts but a moment in comparison with that boundless eternity which lies before every one of us. When death approaches, all the riches of the universe could not purchase one moment's respite. The last great enemy gives no quarter. He ruthlessly snaps the link that connects man with all that his poor heart prizes and loves upon earth, and hurries him away into eternity.

And what then? Yes, this is the question. Who can answer it? Who can attempt to picture the future of a soul that passes into eternity without God, without Christ, without hope? Who can describe the horrors of one who, all in a moment, opens his eyes to the fact — the tremendous fact — that he is lost, lost forever — hopelessly, eternally, lost? It is positively too dreadful to dwell upon it. And yet it must be looked at; and if the reader is still of the world, still unconverted, careless, thoughtless, unbelieving, we would earnestly entreat of him now, just now, to give his earnest attention to the weighty and all-important question of his soul's salvation  - a question, in comparison with which all other questions dwindle into utter insignificance. "What shall it profit a man, if he should gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul'?" It is, beyond all question, the most egregious folly that anyone can be guilty of to put off the grand business of his soul's salvation. And if anyone inquire what he has to do in this business, the answer is Nothing —  "nothing, either great or small." Jesus has the words of eternal life. He it is who says, "Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into judgment, but is passed from death unto life."

Here is the hinge on which the whole matter shoves. Harken to the words of Christ. Believe in Him that sent His blessed Son. Put your trust in God, and you shall be saved; you shall have eternal life, and never come into judgment.

Nor is this all. Simon Peter, in his lovely confession, does not confine himself to what Christ has to give, precious and blessed as that is, but he also speaks of what He is. "Thou art that Christ, the Son of the living God." This is full of deepest interest for the heart. Christ not only gives us eternal life, but He also becomes the object of our heart's affections — our satisfying portion, our unfailing resource, our infallible Guide and Counsellor, our constant reference, in all our need, in all our pressure, in all our sorrows and difficulties. We need never go to anyone else for succor, sympathy, or guidance. We have all we want in Him. He is the eternal delight of the heart of God, and He may well be the delight of our hearts here and hereafter, now and forever.

Part 7

The close of Matt. 14 presents a scene in the life of our apostle on which we may dwell with profit for a few moments. It furnishes a very fine illustration of his own touching inquiry, "Lord, to whom shall we go?"

Our Lord having fed the multitude and sent His disciples across the sea retired into a mountain, to be alone in prayer. In this we have a striking foreshadowing of the present time. Jesus has gone on high. Israel is for the present set aside, but not forgotten. Days of trouble will come — rough seas and stormy skies will fall to the lot of the remnant; but their Messiah will return, and deliver them out of all their troubles. He will bring them to their desired haven, and all will be peace and joy for the Israel of God.

All this is fully unfolded on the page of prophecy, and is of the deepest interest to every lover of God and His Word; but for the present we can merely dwell upon the inspired record concerning Simon Peter, and seek to learn the lesson which that record so forcibly teaches. "And straightway Jesus constrained His disciples to get into a ship, and to go before Him unto the other side, while He sent the multitudes away. And when He had sent the multitudes away, He went up into a mountain apart to pray; and when the evening was come, He was there alone. But the ship was now in the midst of the sea, tossed with waves, for the wind was contrary. And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw Him walking on the sea they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered Him, and said, Lord, if it be Thou, bid me come unto Thee on the water. And He said! Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?"

This brief passage presents to our view in a very forcible way some of the leading features of Simon Peter's character. his zeal, his energy, his real devotedness of heart, no one can for a moment call in question; but these very qualities — beautiful as they surely are — led him not infrequently into a position of such prominence as to render his weak points all the more conspicuous. A man of less zeal, less energy, would have remained on board the ship, and thus avoided Peter's failure and breakdown. Perhaps, too, men of cooler temperament would condemn as unwarrantable rashness Peter's act in leaving the ship, or pronounce it a piece of forwardness which justly deserved a humiliating rebuff.

All this may be so; but we are free to confess that the zeal, energy and devoted self-considering spirit which, in order to avoid the shame and humiliation of a defeat, refuses to take a bold and decided step for Christ. True it is that Peter in the interesting scene now before us completely broke down. But why did he? Was it because he left the ship? No; but because he ceased to look in simple faith to Jesus. Here lay the root of his failure. Had he only kept his eye on the Master, he could have walked on the water though ever so rough. Faith can walk on rough water as easily as on smooth. Nature cannot walk on either. It is not a question of the state of the water, but the state of the heart. Circumstances have nothing to do with faith, except, indeed, that when difficult and trying, they develop its power and brightness. There was no reason whatever, in the judgment of faith, why Peter should have failed in his walk on the water. Faith looks not at the things that are seen and temporal, but at the things which are unseen and eternal. It endures as seeing Him who is invisible. "Faith is the evidence of things not seen." It lifts the heart above the winds and waves of this rough world, and keeps it in perfect peace, to the praise of Him who is the Giver of faith, as of "every good and perfect gift."

But our beloved apostle utterly failed in faith on the occasion now before us. He, as we, alas! so often do, took his eye off the Lord and fixed it on his surroundings, and as a consequence he immediately began to sink. It must ever be so. We cannot get on for a single moment save as we have the living God as a covering for our eyes. The grand motto for the life of faith is, "Looking off unto Jesus." It is this alone which enables us to "run the race set before us," be the way rough or smooth. When Peter came down out of the ship, it was either Christ or drowning. He might well say at such a moment, "Lord, to whom shall I go?" Whither could he turn? When on board the ship, he had its timbers between him and death, but when on the water he had nothing but Jesus.

And was not He enough? Yes, verily, if only Peter could have trusted Him. This is the point. All things are possible to him that believeth. Storms are hushed into a perfect calm, rough seas become like glass, lofty mountains are leveled, when faith brings the power of God to bear. The greater the difficulties, the brighter the triumphs of faith. It is in the furnace that the real preciousness of faith is displayed. Faith has to do with God, and not with men or things. If we cease to lean on God, we have nothing but a wild, watery waste — a perfect chaos — around us, where nature's resources must hopelessly fail.

All this was proved by Simon Peter when he came down out of the ship to walk on the water; and every child of God and every servant of Christ must prove it in his measure, for Peter's history is full of great practical lessons for us all. If we want to walk above the circumstances of the scene through which we are passing — if we would rise superior to its influences — if we would be able to give an answer, clear, distinct, and decided, to the skepticism, the rationalism and infidelity of the day in which we live — then, assuredly, we must keep the eye of faith firmly fixed on "the Author and Perfecter of faith." It is not by logical skill or intellectual power we shall ever meet the arguments of the infidel, but by an abiding sense, a living and soul-satisfying apprehension, of the all-sufficiency of Christ — Himself  - His work — His Word — to meet our every need, our every exigency.

But it may be the reader feels disposed to condemn Peter for leaving the ship. He may think there was no need for his taking such a step. Why not abide with his brethren on board the vessel? Was it not possible to be quite as devoted to Christ in the ship as on the water? And, further, did not the sequel prove that it would have been far better, and safer, and wiser, for Peter to remain where he was, than to venture forth on a course which he was not able to pursue?

To all this we reply that our apostle was evidently governed by an earnest desire to be nearer to his Lord. And this was right. He saw Jesus walking on the water, and he longed to be with Him. And, further, he had the direct authority of his Lord for leaving the ship. We fully and freely grant that without this it would have been a fatal mistake to leave his position; but the moment that word "Come" fell on his ear he had a divine warrant for going forth upon the water — yea, to have remained would have been to miss great blessing.

Thus it is in every case. We must have authority before we can act in anything. Without this, the greater our zeal, energy, and apparent devotedness, the more fatal will be our mistake, and the more mischief we shall do to ourselves, to others, and to the cause of Christ. It is of the very last possible importance in every case, but especially where there is a measure of zeal, earnestness, and energy, that there should be sober subjection to the authority of the Word. If there be not this, there is no calculating the amount of mischief which may be done. If our devotedness flow not in the channel of simple obedience, if it rush over the embankments formed by the Word of God, the consequences must be most disastrous.

But there is another thing which stands next in importance to the authority of the divine Word, and that is the abiding realization of the divine presence. These two things must never be separated if we want to walk on the water. We may be quite clear and settled in our own minds, having distinct authority for any given line of action; but if we have not with equal distinctness the sense of the Lord's presence with us — if our eyes are not continually on the living God — we shall most assuredly break down.

This is very serious, and demands the gravest consideration of the Christian reader. It was precisely here that Peter failed. He did not fail in obedience, but in realized dependence. He acted on the word of Jesus in leaving the ship, but he failed to lean on the arm of Jesus in walking on the water; hence his terror and confusion. Mere authority is not enough; we want power. To act without authority is wrong. To act without power is impossible. The authority for starting is the Word. The power to proceed is the divine presence. The combination of the two must ever yield a successful career. It matters not in the smallest degree what the difficulties are if we have the stable authority of Holy Scripture for our course, and the blessed support of the presence of God in pursuing it. When God speaks, we must obey; but in order to do so, we must lean on His arm. "Have not I commanded you?" "Lo, I am with you.

Here are the two things so absolutely essential to every child of God and every servant of Christ. Without these, we can do nothing; with them, we can do all things. If we have not a "Thus saith the Lord," or "It is written we cannot enter upon a path of devotedness, and if we have not His realized presence, we cannot pursue it. It is quite possible to be right in setting out, and yet to fail in going on.

It was so in the case of Simon Peter, and it has been so in the case of thousands since. It is one thing to make a good start, and another thing to make good progress. It is one thing to leave the ship, and another thing to walk on the water. Peter did the former but he failed in the latter. This beloved servant of Christ broke down in his course; but where did he find himself? In the arms of a loving Saviour. "Lord, save me!" How touching! How deeply affecting! He casts himself upon a well-known love — a love which was yet to meet him in far more humiliating circumstances. Nor was he disappointed. Ah, no! Blessed be God, no poor failing creature can ever appeal to that love in vain. "And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?" Exquisite grace! If Peter failed to reach his Lord, his Lord did not fail to reach him. If Peter failed in faith, Jesus could not fail in grace. Impossible. The grace of our Lord Jesus is exceeding abundant. He takes occasion from our very failures to display His rich and precious love. Oh, how blessed to have to do with such a tender, patient, loving Lord! Who would not trust Him and praise Him, love Him and serve Him?

Part 8

We have now to follow our beloved apostle into the darkest and most humbling scene in his entire history — a scene which we could hardly understand or account for if we did not know something of the infinite depths of divine grace on the one hand, and, on the other hand, of the terrible depths into which even a saint of God or an apostle of Christ is capable of plunging if not kept by divine power.

It seems very wonderful to find on the page of inspiration the record of the fall of such an eminent servant of Christ as Simon Peter. We, in our wisdom, would judge it best to draw the curtain of silence over such an event. Not so the Holy Ghost. He has seen fit to tell us plainly of the errors, and failures, and sins, of such men as Abraham, Moses, David, Peter, and Paul, in order that we may learn holy records from such records — lessons of human frailty, lessons of divine grace, lessons full of solemn warning, and yet of most precious consolation and encouragement. We learn what we are, and we learn what God is. We learn that we cannot trust ourselves for a single moment; for, if not kept by grace, there is no depth of sin into which we are not capable of falling; but we learn to trust the eternal stability of that grace which has dealt with the erring ones and sinning ones of other days, and to lean with ever-growing confidence on the One who is "the same yesterday, to-day, and for ever."

Not one of the four evangelists omits the fall of Peter. Let us open at Matt. 26; "And when they had sung a hymn they went out into the mount of Olives. Then saith Jesus unto them, All ye shall be offended because of Me this night: for it written, I will smite the Shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again I will go before you into Galilee. Peter answered and said unto Him, Though all shall be offended because of Thee, yet will I never be offended."

In these few words Peter lets out the real root of the whole matter. That root was self-confidence — alas! alas! no uncommon root amongst us. We do not in the least question Peter's sincerity. We feel perfectly sure he meant all he said; and, further, that he had not the most remote idea of what he was about to do. He was ignorant of himself, and we generally find that ignorance and self-confidence go together. Self-knowledge destroys self-confidence. The more fully self is known, the more it must be distrusted. If Peter had known himself, known his tendencies and capabilities, he never would have uttered the words which we have just penned. But so full was he of self-confidence, that when his Lord told him expressly what he was about to do, he replied, "Though I should die with Thee, yet will I not deny Thee."

This is peculiarly solemn. It is full of instruction for us all. We are all so ignorant of our own hearts that we deem ourselves incapable of falling into certain gross sins. But we should, every one of us, bear in mind that if not kept each moment by the grace of God, we are capable of anything. We have materials in us for any amount or character of evil; and whenever we hear any one saying, "Well, I certainly am a poor, failing, stumbling creature, but I am not capable of doing the like of that," we may feel assured he does not know his own heart; and not only so, but he is in imminent danger of falling into some grievous sin. It is well to walk humbly before our God, distrusting self, and leaning on Him. This is the true secret of moral safety at all times. Had Peter realized this, it would have saved him his terrible downfall.

But Peter was self-confident, and, as a consequence, he failed to watch and pray. This was another stage in his downward journey. Had he only felt his utter weakness, he would have sought for strength divine. He would have cast himself on God for grace to help in time of need. Look at the blessed Master! He, though God over all, blessed forever, yet being a Man, having taken the place of the creature, and fully entering into His position, was agonizing in prayer while Peter was fast asleep. Yes, Peter slept in the garden of Gethsemane while his Lord was passing through the deepest anguish He had yet tasted, though deeper still lay before Him. "Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. And He took with Him Peter and the sons of Zebedee, and began to be sorrowful and very heavy. Then saith He unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with Me. And He went a little further, and fell on His face, and prayed, saying, O My Father, if it be possible, let this cup pass from Me: nevertheless, not as I will, but as Thou wilt. And He cometh unto the disciples, and findeth them asleep, and saith unto Peter, What! could ye not watch with Me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak."

What tender grace! What readiness to make allowance! What moral elevation! And yet He felt the sad want of sympathy, the cold indifference to His sore agony. "I looked for some to take pity, but there was none; and for comforters, but I found none." How much is involved in these words! He looked for comforters. That perfect human heart craved sympathy; but, alas! there was none for Him. Even Peter, who declared himself ready to die with Him, fell asleep in view of the agonies of Gethsemane.

Such is man — yea, the very best of men! Self-confident, when he ought to be self-distrusting — sleeping, when he ought to be watching; and, we may add, fighting, when he ought to be submitting. "Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus." How incongruous, how utterly out of place, was a sword in company with the meek and lowly Sufferer! "Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which My Father hath given Me, shall I not drink it?" Peter was entirely out of the current of his Master's spirit. He had not a thought in common with Him in reference to His path of suffering. He would fain defend Him with carnal weapons, forgetting that His kingdom was not of this world.

All this is peculiarly solemn. To find a dear and honoured servant of Christ failing so grievously is surely sufficient to teach us to walk very softly. But, alas! we have not yet reached the lowest point in Peter's downward course. Having used his sword in defense of his Master, we next find him “following afar off." "Then took they Jesus, and led Him, and brought Him to the high priest's house. And Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them."

What company for an apostle of Christ! "Can a man touch pitch, and not be defiled by it? Can one walk on burning coals, and his feet not be burned?" It is terribly dangerous for the Christian to sit down among the enemies of Christ. The very fact of his doing so proves that decline has set in, and made serious progress. In Peter's case the stages of decline are strongly marked. First, boasting in his own strength; secondly, sleeping when he ought to have been praying; thirdly, drawing his sword when he ought to have been meekly bowing his head; fourthly, following afar off; fifthly, making himself comfortable in the midst of the open enemies of Christ.

Then comes the last sad scene in this terrible drama. "And as Peter was beneath in the palace, there cometh one of the maids of the high priest; and when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. But he denied, saying, I know not, neither understand I, what thou sayest. And he went out into the porch; and the cock crew. And a maid saw him again, and began to say to them that stood by, This is one of them. And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them, for thou art a Galilean, and thy speech agreeth thereto. But he began to curse and to swear, I know not this man of whom ye speak. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice thou shalt deny Me thrice. And when he thought thereon, he wept" (Mark 14: 66-72).

Luke adds a most touching clause: "And the Lord turned and looked upon Peter. And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. And Peter went out, and wept bitterly."

How deeply affecting is all this! Only think of a saint of God, and an apostle of Christ, cursing and swearing that he did not know his Lord! Does the reader feel disposed to question the fact that Peter was, spite of all this, a genuine saint of God? Some do question it, but their questioning is a gross mistake. They find it hard to conceive such a thing as a true child of God falling so terribly. It is because they have not yet thoroughly learnt what flesh is. Peter was as really a saint of God in the palace of the high priest as he was on the mount of transfiguration. But he had to learn himself, and that, too, by as humiliating and painful a process as any soul could well be called to pass through. Doubtless, if anyone had told Peter, a few days before, that he would ere long curse and swear that he did not know his Lord, he would have shrunk with horror from the thought. He might have said, like one of old, "Is thy servant a dog that he should do this thing?" Yet so it was. We know not what we may do until we are in the circumstances. The great thing for us all is to walk humbly with our God day by day, deeply sensible of our own utter weakness, and clinging to Him who is able to keep us from falling. We are safe only in the shelter of His presence. Left to ourselves, we are capable of anything, as our apostle found to his deep sorrow.

But the Lord was watching over His poor erring servant. He never lost sight of him for a single moment; He had His eye upon the whole process. The devil would have smashed the vessel in hopeless fragments if he could. But he could not. He was but an instrument in the divine hand to do a work for Peter which Peter had failed to do for himself. "Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; and when thou art converted (or restored), strengthen thy brethren."

Here we are permitted to see the root of the matter. Peter needed to be sifted, and Satan was employed to do the work — just as in the case of Job, and the man in 1 Cor. 5. It seems very wonderful, very mysterious, very solemn, that Satan should be so used. Yet so it is. God uses him "for the destruction of the flesh." He cannot touch the spirit. That is eternally safe. But it is terrible work to get into Satan's sieve. Peter found it so, and so did Job, and so did that erring Corinthian.

But oh, the grace of those words! "I have prayed for thee" — not that he might not fall, but, having fallen, that his faith might not fail, his confidence might not give way. Nothing can surpass the grace that shines out here. The blessed One knew all that was to happen — the shameful denial — the cursing and swearing; and yet, "I have prayed for thee that thy faith fail not" — that thy confidence in the eternal stability of My grace may not give way.

Perfectly marvelous! And then, the power of that look! "The Lord turned, and looked upon Peter." It was this that broke Peter's heart, and drew forth a flood of bitter, penitential tears.

Part 9

We are now called to consider the intensely interesting subject of Simon Peter's restoration, in which we shall find some points of the utmost practical importance. If in his fall we learn the frailty and folly of man, in his restoration we learn the grace, wisdom, and faithfulness of our Lord Jesus Christ. The fall was, indeed, deep, terrible, and humiliating. The restoration was complete and marvelous. We may rest assured that Simon Peter will never forget either the one or the other; nay, he will remember them with wonder, love, and praise, throughout the countless ages of eternity. The grace that shines in Peter's restoration is the same which is displayed in his conversion. Let us glance at some of the salient points. It can be but the merest glance, as our space is limited. And first let us look at

the procuring cause.

This we have given us with peculiar force by the pen of the inspired evangelist Luke. "And the Lord said, Simon, Simon, behold Satan hath desired to have thee, that he may sift thee as wheat." If Satan had been suffered to have his way, poor Simon would have been hopelessly ruined. But no; he was merely employed as an instrument, as he had been in Job's case, to do a needed work, and, when that work was done, he had to retire. He dare go one hair's breadth beyond his appointed sphere. It is well to remember this. Satan is but a creature — crafty, wily, powerful, no doubt, but a creature who can only go as far as he is permitted by God. Had Peter walked softly, had he humbly and earnestly looked for divine help, had he been judging himself in secret, there would have been no need of Satan's sifting. Thanks be to God, Satan has no power whatever with a soul that walks humbly with God. There is perfect shelter, perfect safety, in the divine presence; and there is not an arrow in the enemy's quiver that can reach one who leans in simple confidence upon the arm of the living God. Here our apostle failed, and hence he had to pass through a very severe process indeed, in order that he might learn himself. But, oh, the power and preciousness of those words, "Ihave prayed for thee!" Here assuredly lay the secret — here was the procuring cause of Simon's restoration. The  prayer of Jesus sustained the soul of His erring servant in that terrible hour when the enemy would fain have crushed him to powder. What could Satan do in opposition to the all-powerful intercession of Christ? Nothing. That wonderful prayer was the ground of Peter's safety, when, to human view, all seemed hopelessly gone.

And for what did our Lord pray? Was it that Peter might not commit the awful sin of denying Him? Was it that he might not curse and swear? Clearly no. What then? I have prayed for thee that thy faith fail not."

Can aught exceed the grace that shines here? That gracious, loving, faithful Lord, in view of Peter's terrible sin — knowing all he was about to do, all the sad forgetfulness — could actually plead for him that, spite of all, his confidence might not give way — that he might not lose the sense of the eternal stability of that grace which had taken him up from the depth of his ruin and guilt.

Matchless grace! Nothing can surpass it in brightness and blessedness. Had it not been for this prayer, Peter's confidence must have given way. He never could have survived the awful struggle through which his soul passed when thinking of his dreadful sin. When he came to himself, when he reflected upon the whole scene, his expressions of devotedness, "Though all should deny Thee, yet will I never deny Thee" — "Though I should die with Thee, yet will I not deny Thee" — "I am ready to go with Thee to prison and to death" — to think of all these words, and yet that he should deny his beloved Lord with cursing and swearing, was overpowering.

It is a dreadful moment in the soul's history when one wakes up to the consciousness of having committed sin — sin against light, knowledge, and privilege — sin against divine grace and goodness. Satan is sure to be specially busy at such a crisis. He casts in the most terrible suggestions — raises all manner of questions — fills the heart with legal reasonings, doubts, and fears — causes the soul to totter on the foundation.

But, thanks and praise to our God, the enemy cannot prevail. "Hitherto shalt thou come, and no further." The all-prevailing intercession of our divine Advocate sustains the faith so sorely tried, carries the soul through the deep and dark waters, restores the broken link of communion, heals the spiritual wounds, lifts up the fallen one, brings back the wanderer, and fills the heart with praise and thanksgiving. "I have prayed for thee that thy faith fail not; and when thou art restored, strengthen thy brethren." Here we have set before us in the most touching way the procuring cause of Simon Peter's restoration. We shall now look for a moment at

the producing means.

For this, too, we are indebted to the evangelist Luke. Indeed it is through him the inspiring Spirit has given us so much of what is exquisitely human — so much of what goes straight to our very hearts, in subduing power — so much of God coming out in loveliest human form.

We have already noticed Peter's gradual descent — his sad progress, from one stage to another, in moral distance and culpable decline — forgetting to watch and pray — following afar off — warming himself at the enemy's fire — the cowardly denial — the cursing and swearing. All this was down! down! down! shamefully and awfully down. But when the erring, straying, sinning one had reached the very lowest point, then comes out, with heavenly luster, the grace that shines in the procuring cause and the producing means of his restoration. The former we have in Christ's prayer; the latter in Christ's look. "The Lord turned, and looked upon Peter. And Peter remembered the Word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. And Peter went out, and wept bitterly."

Yes, here it is; "The Lord looked" "Peter remembered" — Peter wept — "wept bitterly." What a look! What a remembrance! What a weeping! What human heart can conceive, what tongue express, what pen portray, all that is wrapped up in that one look? We can well believe that it went right home to the very centre of Peter's soul. He will never forget that marvelous look, so full of mighty moral power — so penetrating — so melting —  so soul-subduing.

"Peter went out, and wept bitterly." This was the turning point. Up to this all was darkly downward. Here divine light breaks in upon the deep moral gloom. Christ's most precious prayer is having its answer, His powerful look is doing its work. The fountain of the heart is broken up, and penitential tears flow copiously forth, demonstrating the depth, reality, and intensity of the work within.

Thus it must ever be, and thus it will ever be when the Spirit of God works in the soul. If we have sinned, we must be made to feel, to judge, and to confess our sin — to feel it deeply, judge it thoroughly, and confess it fully. It will not do merely to say, in levity, flippancy, or mere formality, "I have sinned." There must be reality, uprightness, and sincerity. God desires truth in the inward parts. There was nothing light, flippant, or formal about our beloved apostle in the hour of his fall and repentance. No, all was intensely real. It could not but be so with such a procuring cause, and such a producing means. The prayer and look of Peter's Lord displayed their precious results in Peter's restoration.

Now the reader will do well to notice that the prayer and look of our Lord Jesus Christ set forth, in a very striking and beautiful manner, the two grand aspects of Christ's present ministry as our Advocate with the Father. We have the value and prevalency of His intercession, and the power and efficacy of His Word in the hands of the Holy Ghost, that "other Advocate." Christ's prayer for Peter answers to His intercession for us. His look upon Peter answers to His Word brought home to us in the power of the Holy Ghost. When we sin — as, alas! we do in thought and deed — our blessed and adorable Advocate speaks to God on our behalf. This is the procuring cause of our repentance and restoration. But He speaks to us on God's behalf. This is the producing means.

We shall not dwell upon the great subject of the advocacy here, having recently sought to unfold it in our papers on "The All-sufficiency of Christ.'' We shall close this paper with a brief reference to two or three of the moral features of Peter's restoration —  features which, be it well remembered, must be looked for in every case of true restoration. In the first place there is

the state of the conscience.

Now, as to the full and complete restoration of Peter's conscience after his terrible fall, we have the most unquestionable evidence afforded in his after history. Take the touching scene at the sea of Tiberias, as given in John 21.* Look at that dear, earnest, thorough man, girding his fisher's coat around him, and plunging into the sea, in order to get to the feet of his risen Lord! He waits neither for the ship nor for his companions, but in all the lovely freshness and liberty of a divinely restored conscience, he rushes to his Saviour's feet. There is no tormenting fear, no legal bondage, no doubt, darkness, or distance. His conscience is perfectly at rest. The prayer and the look — the two grand departments of the work of advocacy — had proved effectual. Peter's conscience was all right, sound, and good; and hence he could find his home in the presence of his Lord — his holy, happy home.

[*We have no record of Peter's first meeting with his Lord, after the resurrection.]

Take another striking and beautiful evidence of a restored conscience. Look at Peter in Acts 3. There he stands in the presence of assembled thousands of Jews, and boldly charges them with having "denied the Holy One and the Just" — the very thing which he himself had done though under circumstances very different. How could Peter do this? How could he have the face to speak so? Why not leave it to James or John to prefer this heavy charge? The answer is blessedly simple. Peter's conscience was so thoroughly restored, so perfectly at rest, because perfectly purged, that he could fearlessly charge the house of Israel with the awful sin of denying the Holy One of God. Was this the fruit of moral insensibility? Nay, it was the fruit of divine restoration. Had any one of the congregation gathered in Solomon's porch undertaken to challenge our apostle as to his own shameful denial of his Lord, we can easily conceive his answer. The man who had "wept bitterly" over his sin would, we feel assured, know how to answer such a challenge. Not that his bitter weeping was the meritorious ground of his restoration; nothing of the kind, it only proved the reality of the work of repentance in his soul. Moral insensibility is one thing, and a restored conscience, resting on the blood and advocacy of Christ, is quite another.

But there is another thing involved in a true work of restoration, and that is

the state of the heart.

This is of the very utmost importance in every instance. No restoration can be considered divinely complete which does not reach the very depths of the heart. And hence, when we turn back to the scenes on the shore of the sea of Tiberias, we find the Lord dealing very closely and very powerfully with the state of Peter's heart. We cannot attempt to expatiate, much as we should like to do so, on one of the most affecting interviews in the entire volume of God. We can do little more than quote the inspired record, but that is quite enough.

It is deeply interesting to notice that there is no allusion — not the most remote — to past scenes, during that wonderful dinner, provided, cooked, and dispensed by the risen Lord! But "when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these?" Here Simon is recalled by the words of his faithful Lord to his self-confident profession. He had said, "Though all shall be offended, yet will not I." Then the searching question, three times repeated, evidently calls back the threefold denial.

Peter's heart is touched — the moral root of the whole matter is reached. This was absolutely necessary in Peter's case, and it is absolutely necessary in every case. The work of restoration can never be thorough unless the roots of things are reached and judged. Mere surface work will never do. It is of no use to crop the sprouts; we must get down to the depths, the hidden springs, the moral sources, and judge them in the very light of the divine presence.

This is the true secret of all genuine restoration. Let us ponder it deeply. We may rest assured it demands our most solemn consideration. We are all too apt to rest satisfied with cropping off the sprouts that appear above the surface of our practical daily life, without getting at the roots; and the sad consequence is that the sprouts quickly appear again, to our sorrow and shame, and the dishonour of our Lord's name. The work of self-judgment must be more profound if we would really make progress. We are terribly shallow, light, and flippant. We greatly lack depth, seriousness, and moral gravity. We want more of that heart-work which was wrought in Simon the son of Jonas on the shore of the sea of Tiberias. "Peter was grieved because He said unto him the third time, Lovest thou Me?" The knife of the divine Operator had reached the root of the moral disease, and that was enough. It was needful, but it was enough; and the grieved and self-judged Simon Peter has only to fall back upon the great fact that his Lord knew all things. "Lord, Thou knowest all things, Thou knowest that I love Thee." It is as though he had said, "Lord, it demands the eye of Omniscience itself to discern in the heart of the poor erring one a single spark of affection for Thee."

This truly is real work. We have before us a thoroughly restored soul — restored in conscience, restored in heart. And if it be asked, "What remains?" the answer is: We see a servant

restored to his work.

Some would tell us that if a man falls, he can never recover his position; and no doubt, under government, we must reap as we sow. But grace is another thing altogether. Government drove Adam out of Eden, and never replaced him there, but grace announced the victorious Seed of the woman. Government kept Moses out of Canaan, but grace conducted him to Pisgah's top. Government sent a perpetual sword upon David's house, but grace made the son of Bathsheba the wisest and wealthiest of Israel's kings.

This distinction must never be lost sight of. To confound grace and government is to commit a very grave mistake indeed. We cannot attempt to enter upon this weighty subject here, having done so in one of our earlier volumes. But let the reader seek to understand it, and bear it ever in mind.

As to Simon Peter, we not only see him restored to the work to which he was called at the first, but to something even higher. "Feed My lambs — shepherd My sheep" — is the new commission given to the man who had denied his Lord with an oath. Is not this something beyond "catching men"? "When thou art restored, strengthen thy brethren." Can anything in the way of service be more elevated than shepherding sheep, feeding lambs, and strengthening brethren? There is nothing in all this world nearer or dearer to the heart of Christ than His sheep, His lambs, His brethren: and hence He could not have given Simon Peter a more affecting proof of His confidence than by committing to his care the dearest objects of His deep and tender love.

And then mark the closing words, "Verily, verily, I say unto thee, when thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake He, signifying by what death he should glorify God. And when He had spoken this, He saith unto him, Follow Me."

What weighty words are these! Who can tell their depth, power, and significance? What a contrast between Simon, "young," restless, forward, blundering, boastful, self-confident; and Peter, "old," subdued, mellowed, passive, crucified! What a difference between a man walking whither he would, and a man following a rejected Lord along the dark and narrow pathway of the cross, home to glory!

Conclusion

We could not close this series of papers without glancing, however cursorily, at the way in which our apostle discharged his various commissions. We see him "catching men"; opening the kingdom of Heaven to the Jew and to the Gentile; and, finally, feeding and shepherding the lambs and sheep of the flock of Christ.

Elevated services these, for any poor mortal to be called to, and more especially for one who had fallen so deeply as Simon Peter. But the remarkable power with which he was enabled to fulfill his blessed service proved beyond all question the reality and completeness of his restoration. If, at the close of the Gospels, we see Peter restored in heart and conscience, in the Acts and in his Epistles we can see him restored to his work.

We cannot attempt to go into details; but a point or two must be briefly noticed. There is something uncommonly fine in Peter's address in the third chapter of Acts. We can only quote a sentence or two: "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus; whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let Him go. But ye denied the Holy One and the Just."

What a splendid evidence we have here of Peter's complete restoration! It would have been utterly impossible for him to charge his audience with having denied the Holy One if his own soul had not been fully and blessedly restored. Alas! he, too, had denied his Lord; but he had repented, and wept bitterly. He had been down in the depths of self-judgment, just where he desired to see every one of his hearers. He had been face to face with his Lord, just where he longed to see them. He had been given to taste the sweetness, the freeness, the fullness, of the pardoning love of God, to prove the divine efficacy of the atonement and the prevalence of the advocacy of Christ. He was pardoned, healed, restored; and as such he stood in their presence a living and striking monument of that grace which he was unfolding to them, and which was amply sufficient for them as it had proved for him. "Repent ye, therefore, and be converted, that your sins may be blotted out."

Who could more distinctly and emphatically utter such precious words than the erring, restored and forgiven Peter? If any one of his audience had ventured to remind the preacher of his own history, what would he have said in reply? Doubtless he would have had little to say about himself, but much, very much, to say about that rich and precious grace which had triumphed — over all his sin and failure — much, very much, about that precious blood which had cancelled forever all his guilt, and given perfect peace to his conscience — much, very much, about that all-prevailing advocacy to which he owed his full and perfect restoration.

Peter was just the man to unfold to others those glorious themes in which he had so thoroughly learnt to find his strength, his comfort, and his joy. He had proved in no ordinary way the reality and stability of the grace of our Lord Jesus Christ. It was no mere empty theory, no mere doctrine or opinion, with him. It was all intensely real to him. His very life and salvation were bound up in it. He knew the heart of Christ in a very intimate way. He knew its infinite tenderness and compassion, its unswerving devotedness in the face of many stumbles, shortcomings, and sins; and hence he could bear the most distinct and powerful testimony to the whole house of Israel to the power of the name of Jesus, the efficacy of His blood, and the deep and infinite love of His heart. "His name, through faith in His name, hath made this man strong, whom ye see and know; yea, the faith which is by Him hath given him this perfect soundness in the presence of you all."

What power in these words! How refreshing is the testimony to the peerless name of Jesus! It is perfectly delightful at all times, but specially so in this infidel day in which our lot is cast — a day so marked by the determined and persistent effort of the enemy to exclude the name of Jesus from every department.

Look where you will, whether it be in the domain of science, of religion, of philanthropy, or moral reform, and you see the same sedulous and diligently pursued purpose to banish the name of Jesus. It is not said so in plain terms, but it is so nevertheless. Scientific men, the professors and lecturers in our universities, talk and write about "the forces of nature" and the facts of science in such a way as practically to exclude the Christ of God from the whole field of nature. Scripture tells us, blessed be God, that by the Son of His love "All things were created that are in heaven, and that are in earth, visible and invisible, whether thrones or dominions, or principalities or powers: all things were created by Him and for Him: and He is before all things, and by Him all things consist." And again, speaking of the Son, the inspiring Spirit says, "Who being the brightness of God's 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." (Col. 1; Heb. 1)

These splendid passages lead us to the divine root of the matter. They speak not of "the forces of nature," but of the glory of Christ, the power of His hand, the virtue of His Word. Infidelity would rob us of Christ, and give us, instead, "the forces of nature." We vastly prefer our own beloved Lord. We delight to see His name bound up, indissolubly, with creation in all its vast and marvelous fields. We vastly prefer the eternal record of the Holy Ghost to all the finely-spun theories of infidel professors. We rejoice to see the name of Jesus bound up in every department of religion and philanthropy. We shrink with ever-increasing horror from every system, every club, every order, every association that dares to shut out the glorious name of Jesus from its schemes of religion and moral reform. We do solemnly declare that the religion, the philanthropy, the moral reform, which does not make the name of Jesus its Alpha and its Omega, is the religion, the philanthropy and the moral reform of hell. This may seem strong, severe, ultra, and narrow-minded, but it is our deep and thorough conviction, and we utter it fearlessly, in the presence of all the infidelity and superstition of the day.

But we must return to our apostle's discourse, which has wakened up those glowing sentiments in the very depths of the soul.

Having charged home their terrible sin upon the consciences of his hearers, he proceeds to apply the healing, soothing balm of the gospel, in words of marvelous power and sweetness: "And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things which God before had showed by the mouth of all His prophets that Christ should suffer, He hath so fulfillled." Nothing can exceed the grace of this. It recalls the words of Joseph to his troubled brethren: "It was not you that sent me hither, but God." Such is the exquisite grace of our Lord Jesus Christ, such the infinite love and goodness of our God.

"Repent ye, therefore, and be converted, that your sins may be blotted out, when the time of refreshing shall come from (or by) the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of restitution of all things, which God had spoken by the mouth of all His holy prophets since the world began. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you. And it shall come to pass that every soul which will not hear that Prophet shall be destroyed from among the people. Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities."

Thus did this dear and honoured apostle, in the power of the Holy Ghost, throw wide open the kingdom of Heaven to the Jews, in pursuance of his high commission as recorded in Matthew 16. It is what we may well call a splendid testimony, from first to last. Most gladly would we linger over it; but our limited space forbids. We can only commend it to the earnest study of the reader, and pass on, for a few moments, to Acts 10 which records the opening of the kingdom to the Gentile.

We assume that the reader understands the truth in reference to the keys of the kingdom of Heaven being committed to Peter. We shall not therefore occupy his time or our own in combating the ignorant superstition which attributes to our apostle what we may rest assured he would have rejected with intense and holy horror, namely, the power to let souls into Heaven. Detestable folly! which, while it obstinately refuses Christ, who is God's only way to Heaven, will blindly build upon some poor sinful mortal like ourselves who himself was a debtor to the sovereign grace of God and the precious blood of Christ for his entrance into the Church on earth and into Heaven above.

But enough of this. All intelligent Christians understand that the apostle Peter was commissioned, by his Lord and ours, to open the kingdom of Heaven to both Jew and Gentile. To him were committed the keys, not of the Church, nor yet of Heaven, but of "the kingdom of heaven"; and we find him using them in Acts 3 and Acts 10.

But he was by no means so alert in taking up the latter as he was in taking up the former. Prejudice — that sad hindrance then, now, and always — stood in the way. He needed to have his mind enlarged to take in the divine purpose in respect to the Gentiles. To one trained amid the influences of the Jewish system, it seemed one thing to admit Jews into the kingdom, and quite another to admit Gentiles. Our apostle had to get further instruction in the school of Christ ere his mind could take in the "no difference" doctrine. "Ye know," he said to Cornelius, "how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation." Thus had it been in days gone by; but now all was changed. The middle wall was broken down — the barriers were swept away; "God hath showed me that I should not call any man common or unclean." He had seen, in a vessel which came from Heaven, and returned thither, all manner of four footed beasts," and a voice from Heaven had commanded him to slay and eat. This was something new to Simon Peter. It was a wonderful lesson he was called to learn on the housetop of Simon the tanner. He was there, for the first time, taught that "God is no respecter of persons," and that what God hath cleansed no man may call common.

All this was good and healthful for the soul of our apostle. It was well to have his heart enlarged to take in the precious thoughts of God — to see the old barriers swept away before the magnificent tide of grace flowing from the heart of God over a lost world — to learn that the question of "clean" or "unclean" was no longer to be decided by an examination of hoofs and habits (Lev. 11) — that the same precious blood of Christ which could cleanse a Jew could cleanse a Gentile also; and, moreover, that the former needed it just as much as the latter.

This, we repeat, was most valuable instruction for the heart and understanding of Simon Peter; and if the reader wants to know how far he took it in and appreciated it, he has but to turn to Acts 15 and read the apostle's own commentary upon the matter. The Church had reached a solemn crisis. Judaizing teachers had begun their terrible work. They would fain bring the Gentile converts under the law. The occasion was intensely interesting and deeply important — yea, solemnly momentous. The very foundations were at stake. If the enemy could but succeed in bringing the Gentile believers under the law, all was gone.

But, all praise to our ever-gracious God, He did not abandon His Church to the power or wiles of the adversary. When the enemy came in like a flood, the Spirit of the Lord raised up a standard against him. A great meeting was convened — not in some obscure corner, but at Jerusalem, the very center and source of all the religious influence of the moment — the very place, too, from whence the evil had emanated. God took care that the great question should not be decided at Antioch by Paul and Barnabas, but at Jerusalem itself, by the unanimous voice of the apostles, elders, and the whole Church, governed, guided and taught by God the Holy Ghost.

At this great meeting our apostle delivered himself in a style that stirs the very deepest springs of our spiritual life. Hear his words: "And when there had been much disputing" — Alas! how soon the miserable disputing began — "Peter rose up and said unto them, Men, brethren, ye know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost even as He did unto us, and put no difference between us and them, purifying their hearts by faith. Now, therefore, why tempt ye God to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? But we believe that by the grace of our Lord Jesus Christ we shall be saved even as they."

This is uncommonly fine, indeed it is morally grand. He does not say, "They shall be saved even as we." No; but "We shall be saved even as they" — on the same ground, after the same model, in the same way. The Jew comes down from his lofty dispensational position, only too thankful to be saved, just like the poor Gentile, by the precious grace of our Lord Jesus Christ.

How those words of the apostle of the circumcision must have refreshed and delighted the heart of Paul as he sat at this never-to-be-forgotten meeting! Not that Paul sought in any way the countenance, the support, or authority of man. He had received his gospel and his commission, not from Peter, but from Peter's Lord; and from Him, too, not as the Messiah on earth, but as the risen and glorified Son of God in Heaven. Still, we cannot doubt that the testimony of his beloved fellow-laborer was deeply interesting and cordially welcome to the apostle of the Gentiles. We can only say, Alas! that there should have been aught in the after-course of that fellow-laborer in the smallest degree inconsistent with his splendid testimony at the conference. Alas! that Peter's conduct at Antioch should vary so much from his words at Jerusalem. See Gal. 2.

But such is man, even the best of men, if left to himself. And the higher the man is, the more mischief he is sure to do if he makes a stumble. We shall not, however, dwell on the sad and painful scene at Antioch, between those two most excellent servants. They are both now in Heaven, in the presence of their beloved Lord, where the remembrance of past failure and sin only enhances the value of that blood which cleanseth from all sin, and of that grace which reigns, through righteousness, unto eternal life, by Jesus Christ our Lord. The Holy Ghost has thought proper to record the fact that our apostle failed in frankness and integrity at Antioch; and further, that the blessed apostle of the Gentiles had to withstand him to the face; but we are not going to expatiate upon it. We would profit by it, as well we may, for it is full of deep instruction and solemn warning. If such a one as the apostle Peter, after all his experience, his fall and restoration, his long course of service, his intimate acquaintance with the heart of Christ, all the instruction he had received, all his gifts and knowledge, all his powerful preaching and teaching — if such a one as this could, after all, dissemble through fear of man, or to hold a place in man's esteem, what shall we say for ourselves? Simply this:

O Lamb of God, still keep me close to Thy pierced side;

Tis only there in safety and peace I can abide.

When foes and snares surround me, when lusts and fears within,

The grace that sought and found me, alone can keep me clean.

May the Lord greatly bless to our souls our meditation on the history of Simon Peter! May his life and its lessons be used of the Holy Ghost to deepen in our souls the sense of our own utter weakness and of the matchless grace of our Lord Jesus Christ.

Grace and Government

C. H. Mackintosh

This title may possibly present a theme to which some of our readers have not given much of their attention; and yet few themes are more important. Indeed, we believe that the difficulty felt in expounding many passages of Holy Scripture, and in interpreting many acts of divine providence, is justly traceable to a want of clearness as to the vast difference between God in grace and in government. Now, as it is our constant aim to meet the actual need of our readers, we purpose, in dependence upon the Spirit's teaching, to unfold a few of the leading passages of Scripture in which the distinction between grace and government is fully and clearly presented.

In the third chapter of the book of Genesis we shall find our first illustration — the first exhibition of divine grace and divine government. Here, we find man a sinner — a ruined, guilty, naked sinner. But here, too, we find God in grace, to remedy the ruin. to cleanse the guilt, to clothe the nakedness. All this He does in His own way. He silences the serpent, and consigns him to eternal ignominy. He establishes His own eternal glory, and provides both life and righteousness for the sinner — all through the bruised Seed of the woman.

Now, this was grace — unqualified grace — free, unconditional, perfect grace — the grace of God. The Lord God gives His Son to be, as "the Seed of the woman," bruised for man's redemption — to be slain to furnish a robe of divine righteousness for a naked sinner. This, I repeat, was grace of the most unmistakable nature. But then, be it carefully noted that in immediate connection with this first grand display of grace, we have the first solemn act of divine government. It was grace that clothed the man. It was government that drove him out of Eden. "Unto Adam also, and to his wife, did the Lord God make coats of skins, and clothed them." Here we have an act of purest grace. But then we read: "So He drove out the man: and He placed at the east of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the tree of life."

Here we have a solemn, soul-subduing act of government. The coat of skin was the sweet pledge of grace. The flaming sword was the solemn ensign of government. Adam was the subject of both. When he looked at the coat, he could think of divine grace — how God provided a robe to cover his nakedness; when he looked at the sword, he was reminded of divine, unflinching government.

Hence, therefore, the "coat" and the "sword" [The "sword" is the ensign of divine government; the cherubim are the invariable companions thereof. Both symbols are frequently used throughout the Word of God.] may be regarded as the earliest expression of "grace" and "government." True, these things appear before us in new forms as we pass down along the current of inspiration. Grace shines in brighter beams, and government clothes itself in robes of deeper solemnity. Moreover, both grace and government assume an aspect less enigmatic, as they develop themselves in connection with the personal history of the people of God from age to age; but still it is deeply interesting to find these grand realities so distinctly presented under the early figures of the coat and the sword.

The reader may perhaps feel disposed to ask, "How was it that the Lord God drove out the man, if He had previously forgiven him?" The same question may be asked in connection with every scene, throughout the entire book of God and throughout the entire history of the people of God, in which the combined action of grace and government is exemplified. Grace forgives; but the wheels of government roll on in all their terrible majesty. Adam was perfectly forgiven, but his sin produced its own results. The guilt of his conscience was removed, but not the "sweat of his brow." He went out pardoned and clothed; but it was into the midst of "thorns and thistles" he went. He could feed in secret on the precious fruits of grace, while he recognized in public the solemn and unavoidable enactments of government.

Thus it was with Adam; thus it has been ever since; and thus it is at this moment. We should seek to get a clear understanding of this subject in the light of Scripture. It is well worthy of prayerful attention. It too frequently happens that grace and government are confounded, and, as a necessary consequence, grace is robbed of its charms, and government is shorn of its solemn dignities: the full and unqualified forgiveness of sins, which the sinner might enjoy on the ground of free grace, is rarely apprehended, because the heart is occupied with the stern enactments of government.

The two things are as distinct as any two things can be; and this distinctness is as clearly maintained in the third chapter of Genesis as in any other section of the inspired volume. Did the "thorns and thistles" with which Adam found himself surrounded on his expulsion from Eden interfere with that full forgiveness of which grace had previously assured him? Clearly not. His heart had been gladdened by the bright beams of the lamp of promise, and his person clothed in the robe which grace had fashioned for him ere he was sent forth into a cursed and groaning earth, there to toil and struggle by the just decree of the throne of government. God's government "drove out the man"; but not until God's grace had pardoned and clothed him. That sent him forth into a world of gloom; but not until this had placed in his hand the lamp of promise to cheer him through the gloom. He could bear the solemn decree of government in proportion as he experienced the rich provision of grace.

Thus much as to Adam's history in so far as it illustrates our thesis. We shall now pass on to the ark and deluge, in the days of Noah, which, like the coat of skin and the flaming sword, exemplify in a striking way divine grace and divine government.

The inspired narrative of Cain and his posterity presents, in lines of unflinching faithfulness, the progress of man in his fallen condition; while the history of Abel and his immediate line unfolds to us, in glowing contrast, the progress of those who were called to live a life of faith in the midst of that scene into which the enactments of the throne of government had driven our first parents. The former pursued with headlong speed the downward course until their consummated guilt brought down the heavy judgment of the throne of government. The latter, on the contrary, pursued, through grace, an upward course, and were safely borne, through the judgment, into a restored earth.

Now, it is interesting to see that, before ever the governmental act of judgment proceeded, the elect family, and all with them, were safely shut in the ark, the vessel of grace. Noah, safe in the ark, like Adam clad in the coat, was the witness of Jehovah's unqualified grace; and, as such, he could contemplate the throne of government, as it poured its appalling judgment upon a defiled world. God in grace saved Noah, ere God in government swept the earth with the besom of judgment. It is grace and government over again. That, acts in salvation; this, in judgment. God is seen in both. Every atom of the ark bore the sweet impress of grace; every wave of the deluge reflected the solemn decree of government.

We shall just select one case more from the book of Genesis — a deeply practical one — one in which the combined action of grace and government is seen in a very solemn and impressive way. I allude to the case of the patriarch Jacob. The entire history of this instructive man presents a series of events illustrative of our theme. I shall merely refer to the one case of his deceiving his father for the purpose of supplanting his brother. The sovereign grace of God had, long before Jacob was born, secured to him a pre-eminence of which no man could ever deprive him; but, not satisfied to wait for God's time and way, he set about managing matters for himself.

What was the result? His entire after-life furnishes the admonitory reply. Exile from his father's house; twenty years of hard servitude; his wages changed ten times; never permitted to see his mother again; fear of being murdered by his injured brother; dishonour cast upon his family; terror of his life from the Shechemites; deceived by his ten sons; plunged into deep sorrow by the supposed death of his favorite Joseph; apprehension of death by famine; and, finally, death in a strange land.

Reader, what a lesson is here! Jacob was a subject of grace — sovereign, changeless, eternal grace. This is a settled point. But then, he was a subject of government likewise; and be it well remembered that no exercise of grace can ever interfere with the onward movement of the wheels of government. That movement is resistless. Easier would it be to stem the ocean's rising tide with a feather, or to check the whirlwind with a spider's web, than to stay by any power, angelic, human, or diabolical, the mighty movement of Jehovah's governmental chariot.

All this is deeply solemn. Grace pardons; yes, freely, fully and eternally pardons; but what is sown must be reaped. A man may be sent by his master to sow a field with wheat, and through ignorance, dullness, or gross inattention, he sows some noxious weed. His master hears of the mistake, and, in the exercise of his grace, he pardons it — pardons it freely and fully. What then? Will the gracious pardon change the nature of the crop? Assuredly not; and hence, in due time, when golden ears should cover the field, the servant sees it covered with noxious weeds. Does the sight of the weeds make him doubt his master's grace? By no means. As the master's grace did not alter the nature of the crop, neither does the nature of the crop alter the master's grace and pardon flowing therefrom. The two things are perfectly distinct; nor would the principle be infringed even though the master were, by the application of extraordinary skill, to extract from the weed a drug more valuable than the wheat itself. It would still hold good that "whatsoever a man soweth, that shall he also reap."

This will illustrate, in a feeble way, the difference between grace and government. The passage just quoted from the sixth of Galatians is a brief but most comprehensive statement of the great governmental principle — principle of the gravest and most practical nature — a principle of the widest application. "Whatsoever a man soweth…" It matters not who he is: as is your sowing, so will be your reaping. Grace pardons; nay, more, it may make you higher and happier than ever; but if you sow weeds in spring, you will not reap wheat in harvest. This is as plain as it is practical. It is illustrated and enforced both by Scripture and experience.

Look at the case of Moses. He spoke unadvisedly with his lips at the waters of Meribah (Num. 20). What was the result? Jehovah's governmental decree prohibited his entrance into the promised land. But be it noted, while the decree of the throne kept him out of Canaan, the boundless grace of God brought him up to Pisgah (Deut. 34), where he saw the land, not as it was taken by the hand of Israel, but as it had been given by the covenant of Jehovah. And what then? Jehovah buried His dear servant! What grace shines in this!

Truly, if the spirit is overawed by the solemn decree of the throne at Meribah, the heart is enraptured by the matchless grace on the top of Pisgah. Jehovah's government kept Moses out of Canaan. Jehovah's grace dug a grave for Moses in the plains of Moab. Was there ever such a burial? May we not say that the grace that dug the grave of Moses is only outshone by the grace that occupied the grave of Christ? Yes; Jehovah can dig a grave or make a coat; and, moreover, the grace that shines in these marvelous acts is only enhanced by being looked at in connection with the solemn enactments of the throne of government.

But again: look at David "in the matter of Uriah the Hittite." Here we have a most striking exhibition of grace and government. In an evil hour David fell from his holy elevation. Under the blinding power of lust, he rushed into a deep and horrible pit of moral pollution. There, in that deep pit, the arrow of conviction reached his conscience, and drew forth from his broken heart those penitential accents, "I have sinned against the Lord." How were those accents met? By the clear and ready response of that free grace in which our God ever delights: "The Lord hath put away thy sin." This was absolute grace. David's sin was perfectly forgiven. There can be no question as to this. But whilst the soothing accents of grace fell on David's ears upon the confession of his guilt, the solemn movement of the wheels of government was heard in the distance. No sooner had mercy's tender hand removed the guilt, than "the sword" was drawn from the scabbard to execute the necessary judgment. This is deeply solemnizing. David was fully pardoned, but Absalom rose in rebellion.

"Whatsoever a man soweth, that shall he also reap." The sin of sowing weeds may be forgiven, but the reaping must be according to the sowing. The former is grace, the latter is government. Each acts in its own sphere, and neither interferes with the other. The luster of the grace and the dignity of the government are both divine. David was permitted to tread the courts of the sanctuary as a subject of grace (2 Sam. 12: 20) ere he was called to climb the rugged sides of mount Olivet as a subject of government (2 Sam. 15: 30); and we may safely assert that David's heart never had a deeper sense of divine grace than at the very time in which he was experiencing the righteous action of divine government.

Sufficient has now been said to open to the reader a subject which he can easily pursue for himself. The Scriptures are full of it; and human life illustrates it every day. How often do we see men in the fullest enjoyment of grace, knowing the pardon of all their sins, walking in unclouded communion with God, and all the while suffering in body or estate the consequences of past follies and excesses. Here, again, you have grace and government. This is a deeply important and practical subject; it will be found to aid the soul very effectively in its study, not only of the page of inspiration, but also of the page of human biography.

A passage which is often erroneously adduced as an exhibition of grace is entirely an exhibition of government: "And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation" (Ex. 34: 6-7). Were we to regard this passage as a presentation of God in the gospel, we should have a very limited view indeed of what the gospel is. The gospel speaketh on this wise: "God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them" (2 Cor. 5: 19). "Visiting iniquity" and "not imputing it” are two totally different things. The former is God in government; the latter is God in grace. It is the same God, but a different manifestation.

Restoration

C. H. Mackintosh

Genesis 35

The words "Arise, go up to Bethel" contain a great practical truth to which we desire to call the reader's attention.

It has been well remarked by someone that "God, in His dealings with us, always keeps us up to the original terms." This is true; but some may not exactly understand it. It may, perhaps, savour of the legal element. To speak of God as keeping us up to certain terms may seem to militate against that free grace in which we stand, and which has reigned through righteousness unto eternal life by Jesus Christ our Lord. Many, we are aware, have a kind of horror of everything bordering, in the most remote way, upon the legal system; and we may say we sympathize with such.

At the same time, we must take care not to carry that feeling to such an extent as would lead us to throw overboard aught that is calculated to act in a divine way upon the heart and conscience of the believer. We really want practical truth. There is a vast amount of what is called abstract truth in circulation among us, and we prize it, and would prize it more. We delight in the unfolding of truth in all its departments. But then we must remember that truth is designed to act on hearts and consciences, and that there are hearts and consciences to be acted upon. We must not cry out, "Legal! legal!" whenever some great practical truth falls upon our ears, even though that truth may come before us clothed in a garb which at first sight seems strange.

We are called to "suffer the word of exhortation" — to listen to wholesome words — to apply our hearts diligently to everything tending to promote practical godliness and personal holiness. We know that the pure and precious doctrines of grace — those doctrines which find their living center in the person of Christ, and their eternal foundation in His work — are the means which the Holy Ghost uses to promote holiness in the life of the Christian; but we know also that those doctrines may be held in theory, and professed with the lips, while the heart has never felt their power, and the life never exhibited their molding influence.

Yes, we frequently find that the loud and vehement outcry against everything that looks like legality proceeds from those who, though they profess the doctrines of grace, do not realize their sanctifying influence; whereas those who really understand the meaning of grace, who feel its power to mold and fashion, to purify and elevate, are ever ready to welcome the most pungent appeals to the heart and conscience.

But the pious reader may want to know what is meant by the expression quoted above, namely, "God always keeps us up to the original terms." Well, it simply means this, that when God calls us to any special position or path, and we fall short of it, or wander from it, He will recall us to it again and again. And further, when we set out under some special principle of action or standard of devotedness, and swerve from it, or fall below it, He will remind us of it, and bring us back to it. True, He bears with us patiently, and waits on us graciously; but "He always keeps us up to the original terms."

And can we not praise Him for this? Assuredly we can. Could we endure the thought of His allowing us to fall short of His holy standard, or to wander hither and thither without His uttering a word to urge us on or call us back? We trust not. Well, then, if He does speak, what must He say? He must just remind us of "the old terms." Thus it is, and thus has ever been. When Peter was converted at the lake of Gennesaret he forsook all and followed Jesus, and the last words that fell on his ear from the lips of his risen Lord were, "Follow thou Me." This was simply keeping him to the original terms. The heart of Jesus could not be satisfied with less, and neither should the heart of His servant.

By the lake of Gennesaret, Peter set out to follow Jesus. What then? Years rolled on; Peter had stumbled; he had denied his Lord; he had gone back to his boats and nets. What then? After the Lord's resurrection, as Peter, restored in soul, stood by the side of his loving Lord at the sea of Tiberias, he was called to listen to that one brief, pointed utterance, "Follow Me" — an utterance embracing in its comprehensive grasp all the details of a life of active service and of patient suffering. In a word, Peter was brought back to the original terms — the terms between his soul and Christ. He was brought to learn that the heart of Jesus had undergone no change toward him — that the love of that heart was inextinguishable and unaltered; and, because it was so, it could not tolerate any change in Peter's heart — neither decline nor departure from the original terms.

Now we see the same thing precisely in the history of the patriarch Jacob. Let us just turn to it for a moment. At the close of Gen. 28 we have the record of the original terms between the Lord and Jacob. We shall quote it at length.

"And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, l am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed: and thy seed shall be as the dust of the earth; and thou shalt spread abroad to the west and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of."

Here, then, we have the blessed statement of what the God of Abraham, Isaac, and Jacob undertook to do for Jacob and for his seed — a statement crowned by these memorable words, "I will not leave thee. until I have done that which I have spoken to thee of." Such are the terms by which God binds Himself to Jacob; which terms, blessed be His name, have been and will be fulfilled to the letter, though earth and hell should interpose to prevent. Jacob's seed shall yet possess the whole land of Canaan as an everlasting inheritance, for who shall prevent Jehovah Elohim, the Lord God Almighty, from accomplishing His promise?

Let us now harken to Jacob. "And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel.... And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace — then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that Thou shalt give me I will surely give the tenth unto Thee."

Thus much as to Bethel and the terms entered into there. God pledged Himself to Jacob; and though Heaven and earth should pass away, that pledge must be maintained in all its integrity. He revealed Himself to that poor lonely one who lay sleeping on his stony pillow; and not only revealed Himself to him, but linked Himself with him in a bond which no power of earth or hell can ever dissolve.

And what of Jacob? Why, he dedicated himself to God, and vowed that the spot where he had enjoyed such a revelation and darkened to such exceeding great and precious promises, should be God's house. All this was deliberately uttered before the Lord, and solemnly recorded by Him; and then Jacob went on his journey. Years passed — twenty long and eventful years — years of trial and exercise, during which Jacob experienced many ups and downs, changes, and varied trials; but the God of Bethel watched over His poor servant, and appeared unto him in the midst of his pressure, and said unto him, "I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto Me: now arise, get thee out from this land, and return unto the land of thy kindred."

God had not forgotten the original terms, neither would He let His servant forget them. Is this legality? Nay; it is the exhibition of divine love and faithfulness. God loved Jacob, and He would not suffer him to stop short of the old standard. He jealously watched over the state of His servant's heart; and, lest it should by any means remain below the Bethel mark, He gently reminds him by those touching and significant words, "I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow." This was the sweet expression of God's unchanging love, and of the fact that He counted on Jacob's remembrance of Bethel scenes.

How amazing that the High and Mighty One, who inhabiteth eternity, should so value the love and remembrance of a poor worm of the earth! Yet so it is, and we ought to bear it more in mind. Alas, we forget it! We are ready enough to take mercies and blessings from the hand of God, and most surely He is ready enough to bestow them.

But then we ought to remember that He looks for the loving devotion of our hearts to Him; and if we, in the freshness and ardour of other days, set out to follow Christ, give up all for Him, can we suppose for a moment that He could coldly and indifferently forego His claim upon our heart's affections? Should we like Him to do so? Could we endure the thought of its being a matter of indifference to Him whether we loved Him or not? God forbid! Yea, it should be the joy of our hearts to think that our blessed Lord seeks the loving devotion of our souls to Him; that He will not be satisfied without it; that when we wander hither and thither, He calls us back to Himself, in His own gentle, gracious, touching way.

When, weary of His rich repast,

I've sought, alas, to rove;

He has recalled His faithless guest,

And showed His banner, Love.

Yes, His banner ever floats, bearing its own inscription upon it to win back our vagrant hearts, and remind us of the original terms. He says to us, in one way or another, as He said to Jacob, "I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow." Thus he deals with us, in the midst of all our wanderings, our haltings, and our stumblings. He makes us to know, that as we cannot do without His love, so neither can He do without ours. It is truly wonderful; yet so it is. He will keep the soul up to the old terms. Harken to those touching appeals of the Spirit of Christ to His saints in other days: "Thou hast left thy first love",  - "Remember from whence thou art fallen; and repent, and do thy first works" (Rev. 2); "Call to remembrance the former times" (Heb. 10: 32); "Where is the blessedness ye spake of?" (Gal. 4: 15)

What is all this but calling His people back to the old point from which they had declined? It may be said, they ought not to have needed this. No doubt; yet they did need it; and because they needed it, Jesus did it. It may be said, further, that tried love is better than first love. Granted; but do we not find, as a matter of fact in our spiritual history, that upon our first setting out to follow Jesus there is a simplicity, an earnestness, a freshness, fervour and depth of devotion, which, from various reasons, we fail to keep up? We become cold and careless; the world gets in upon us and eats up our spirituality; nature gains the upper hand, in one way or another, and deadens our spiritual sensibility, damps our ardour, and dims our vision.

Is the reader conscious of anything like this? If so, would it not be a peculiar mercy if at this very moment he were called back to the old terms? Doubtless. Well, then, let him be assured that the heart of Jesus is waiting and ready. His love is unchanging; and not only so, but He would remind you that He cannot be satisfied without a true response from you. Wherefore, beloved friend, whatever has drawn you away from the measure of your earliest dedication to Him, let your heart now spring up and get back at once to Him. Do not hesitate. Linger not. Cast yourself at the feet of your loving Lord — tell Him all — and let your heart fully turn to Him, and let it be only for Him.

This is the secret spring of all true service. If Christ has not the love of your heart, He does not want the labour of your hands. He does not say, "Son, give Me thy money, thy time, thy talents, thine energies, thy pen, thy tongue, thy head." All these are unavailing, unsatisfying to Him. What He says to you is, "My son, give Me thy heart." Where the heart is given to Jesus, all will come right. Out of the heart come all the issues of life; and if only Christ have His right place in the heart, the work and the ways, the walk and the character, will be all right.

But we must return to Jacob, and see further how our subject is illustrated in his fruitful history. At the close of Genesis 38 we find him settling down at Shechem, where he gets into all sorts of trouble and confusion. His house is dishonored, and his sons in avenging the dishonour endanger his life. All this Jacob feels keenly, and he says to his sons Simeon and Levi, "Ye have troubled me . . . among the inhabitants of the land, among the Canaanites and the Perizzites; and I being few in number, they shall gather themselves together against me; and I shall be destroyed, I and my house."

All this was most deplorable; but it does not appear to have once occurred to Jacob that he was in a wrong place. The defilement and confusion of Shechem failed to open his eyes to the fact that he was not up to the old terms. How often is this the case! We fall short of the divine standard in our practical ways; we fail in walking up to the height of the divine revelation; and although the varied fruits of our failure are produced on every side, yet our vision is so dimmed by the atmosphere around us, and our spiritual sensibilities so blunted by our associations that we do not discern how low we are, and how very far short of the proper mark.

However, in Jacob's case we see the divine principle again and again illustrated. "And God said unto Jacob, "Arise, go up to Bethel, and dwell there; and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother."

Note this. We have here a most exquisite feature in the divine method of dealing with souls. There is not one word said about Shechem, its pollutions and its confusions. There is not a word of reproof for having settled down there. Such is not God's way. He employs a far more excellent mode. Had we been dealing with Jacob we should have come down upon him with a heavy hand, and read him a severe lecture about his folly in settling at Shechem, and about his personal and domestic habits and condition. But oh, how well it is that God's thoughts are not as our thoughts, nor His ways like ours!

Instead of saying to Jacob, "Why have you settled down in Shechem?" He simply says, "Arise, go up to Bethel"; and the very sound of the word sent a flood of light into Jacob's soul by which he was enabled to judge himself and his surroundings. "Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: and let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went."

This was, assuredly, getting back to the original terms. It was the restoring of a soul and a leading in the paths of righteousness. Jacob felt that he could not bring false gods and defiled garments to Bethel: such things might pass at Shechem, but they would never do for Bethel. "And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.... So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him. And he built there an altar, and called the place El-beth-el; because there God appeared unto him, when he fled from the face of his brother."

"EL-beth-EL" Precious title, which had God for its Alpha and its Omega! At Shechem, Jacob called his altar "El-elohe-Israel," That is, "God, the God of Israel"; but at Bethel, the true standpoint, he called his altar "El-beth-el," that is God-the house of God. This was true restoration. Jacob was brought back, after all his wanderings, to the very point from which he had started. Nothing less than this could ever satisfy God in reference to His servant. He could wait patiently on him — bear with him — minister to him — care for him — look after him; but He never could rest satisfied with anything short of this — "Arise, go up to Bethel."

Christian reader, pause here, we want to ask you a question. Are you conscious of having wandered from Jesus? Has your heart declined, and grown cold? Have you lost the freshness and ardour which once marked the tone of your soul? Have you allowed the world to get in upon you? Have you, in the moral condition of your soul, got down into Shechem? Has your heart gone after idols, and have your garments become defiled? If so, let us remind you of this, that the Lord wants you back to Himself Yes, this is what He wants; and He wants it now. He says to you at this moment, "Arise, go up to Bethel."

You will never be happy, you will never be right, until you yield a full response to this blessed and soul-stirring call. O yield it now, we beseech you. Rise up, and fling aside every weight and every hindrance; put away the idols and change your garments, and get back to the feet of your Lord, who loves you with a love which many waters cannot quench, neither can the floods drown; and who cannot be satisfied until He has you with Himself, according to the original terms. Say not this is legal; it is nothing of the sort. It is the love of Jesus — His deep, glowing, earnest love — love which is jealous of every rival affection — love which gives the whole heart, and must have a whole heart in return. May God the Holy Ghost bring back every wandering heart to the true standard! May He visit with fresh power every soul that has gone down to Shechem, and give no rest until a full response has been yielded to the call, "Arise, go up to Bethel."

John 21: 1-19

A careful study of these verses will enable us to trace in them three distinct kinds of restoration, namely, restoration of conscience, restoration of heart, and restoration of position.

1. The first of these, restoration of conscience, is of all-importance. It would be utterly impossible to overestimate the value of a sound, clear, uncondemning conscience. A Christian cannot get on if there is a single soil on his conscience. He must walk before God with a pure conscience — a conscience without stain or sting. Precious treasure! May my reader ever possess it! but in each it must be a restoration to the original terms.

It is very obvious that Peter possessed it in the touching scene "at the sea of Tiberias." And yet he had fallen — shamefully, grievously fallen. He had denied his Lord with an oath; but he was restored. One look from Jesus had broken up the deep fountains of his heart, and drawn forth floods of bitter tears. And yet it was not his tears, but the love that drew them forth, which formed the ground of his thorough restoration of conscience. It was the changeless and everlasting love of the heart of Jesus — the divine efficacy of the blood of Jesus — and the all-prevailing power of the advocacy of Jesus, that imparted to Peter's conscience the boldness and liberty so strikingly and beautifully exhibited on the memorable occasion before us.

The risen Saviour is seen in these closing chapters of John's Gospel watching over His poor, feeble, erring disciples — hovering about their path — presenting Himself in various ways before them — taking occasion from their very necessities to make Himself known in perfect grace to their hearts. Was there a tear to be dried, a difficulty to be solved, a fear to be hushed, a bereaved heart to be soothed, an unbelieving mind to be corrected? Jesus was present, in all the fullness and variety of His grace, to meet all these things.

So also when, under the guidance of the ever forward Peter, they had gone forth to spend a night in fruitless toil, Jesus had His eye upon them. He knew all about the darkness, and the toil, and the empty net; and there He was on the shore to prepare a dinner for them. Yes, the self-same Jesus who had died on the cross to put away their sins, now stood on the shore to restore them from their wanderings, gather them round Himself, and minister to all their need. "Have ye any meat?" developed the fruitlessness of their night's toil. "Come and dine" was the touching expression of the tender, thoughtful, all-providing love of the risen Saviour.

But let us note particularly the evidences of a thoroughly restored conscience as exhibited by Simon Peter. "Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea." He could not wait for the ships or for his fellow-disciples, so eager was he to get to the feet of his risen Lord.

In place of saying to John or to the others, "You know how shamefully I have fallen; and although I have since then seen the Lord, and heard Him speak peace to my soul, yet I think it more becoming in one that has so fallen to keep back; do you therefore go first and meet the blessed One, and I shall follow after." In place of aught in this style, he flings himself boldly into the sea — as much as to say, "I must be the very first to get to my risen Saviour; none has such a claim on Him as poor, stumbling, failing Peter."

Now, here was a perfectly restored conscience — a conscience basking in the sunlight of unchanging love; and is not this the true, original terms for every Christian? Peter's confidence in Christ was unclouded, and this, we may boldly affirm, was grateful to the heart of Jesus. Love likes to be trusted Let us ever remember this. No one need imagine that he is honouring Jesus by standing afar off on the plea of unworthiness; and yet it is very hard for one who has fallen, or backslidden, to recover his confidence in the love of Christ. Such a one can see clearly that a sinner is welcome to Jesus, no matter how great or manifold his sins may have been; but then, he thinks, the case of a backsliding, or stumbling, Christian is entirely different.

Should these lines be scanned by one who has backslidden, or fallen, we would press upon him most earnestly the importance of immediate return to Jesus. "Return, ye backsliding children, and I will heal your backslidings." What is the response to this pathetic appeal? "Behold, we come unto Thee; for Thou art the Lord our God." "If thou wilt return, O Israel, saith the Lord, return unto Me" (Jer. 3: 22; Jer. 4: 1). The love of the heart of Jesus knows no change. We change; but He is "the same yesterday, and to-day, and forever"; and He delights to be trusted. The confidence of Peter's heart was precious to the heart of Christ. No doubt it is sad to fall, to err, to backslide; but it is sadder still, when we have done so, to distrust the love of Jesus, or His gracious readiness to take us to His bosom again.

Beloved reader, have you fallen? Have you erred? Have you backslidden? Have you lost the sweet sense of divine favour, the happy consciousness of acceptance with God? If so, what are you to do? Simply this — "Return." This is God's own special word to the backslider. Return in full confession, in self-judgment, and in the fullest confidence in the boundless, changeless love of the heart of Christ. Do not, we beseech you, keep away in the distance of your own unbelief. Do not measure the heart of Jesus by your own thoughts. Let Him tell you what is in His heart toward you.

You have sinned, you have failed, you have turned aside; and now, it may be, you are afraid or ashamed to turn your eyes toward the One whom you have grieved, or dishonored. Satan too is suggesting the darkest thoughts; for he would fain keep you at a chilling distance from that precious Saviour who loves you with an everlasting love.

But you have only to fix your gaze upon the blood, the advocacy, the heart of Jesus, to get a triumphant answer to all the enemy's terrible suggestions, and to all the infidel reasonings of your own heart. Do not, therefore, go on another hour without seeking to get a thorough settlement of the question between your soul and Christ. Remember, "His is an unchanging love, free and faithful, strong as death." Remember, also, His own words, "Return, ye backsliding children" — "Return to Me." Christ, and He alone, is the center and circumference of all the terms to which our souls are bound. And, finally, remember that Jesus loves to be trusted.

2. But the heart has to be restored as well as the conscience. Let this not be forgotten. It often happens, in the history of souls, that though the conscience may be perfectly clear as to certain acts which we have done, yet the roots from whence those acts have sprung have not been reached. The acts appear on the surface of daily life, but the roots are hidden down deep in the heart, unknown, it may be, to ourselves and others, but thoroughly exposed to the eye of Him with whom we have to do.

Now, these roots must be reached, exposed, and judged, ere the heart is in a right condition in the sight of God. Look at Abraham. He started on his course with a certain root in his heart, a root of unbelieving reserve in reference to Sarah. This thing led him astray when he went down to Egypt; and although his conscience was restored, and he got back to his altar at Bethel, yet the root was not reached for years afterwards, as seen in the affair of Abimelech, king of Gerar.

All this is deeply practical, and most solemn. It finds its illustration in Peter as well as in Abraham. But now mark the exquisitely delicate way in which our blessed Lord proceeds to reach the roots in the heart of His dear and honoured servant. "So when they had dined." Not till then. There was no allusion to the past, nothing that might cause a chill to the heart, or bring a cloud over the spirit, while a restored conscience was feasting in company with a love that knows no change. This is a fine moral trait. It characterises the dealings of God with all His saints. The conscience is set at rest in the presence of infinite and everlasting love.

But there must be the deeper work of reaching the root of things in the heart. When Simon Peter, in the full confidence of a restored conscience, flung himself at the feet of His risen Lord, he was called to listen to that gracious invitation, "Come and dine." But "when they had dined," Jesus, as it were, takes Peter apart, in order to let in upon his soul the light of truth, so that by it he might discern the root from whence all his failure had sprung. That root was self-confidence, which had led him to place himself in advance of his fellow-disciples, and say, "Though all should deny Thee, yet will not I."

This root had to be exposed, and therefore, "When they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these?" This was a pointed and pungent question, and it went right to the very bottom of Peter's heart. Three times Peter had denied his Lord, and three times his Lord now challenges the heart of Peter — for the roots must be reached if any permanent good is to be done. It will not do merely to have the conscience purged from the effects which have been produced in practical life; there must also be the moral judgment of that which produced them. This is not sufficiently understood and attended to, and hence it is that again and again the roots spring up and bear forth their fruit with increasing power, thus cutting out for us the most bitter and sorrowful work, which might all be avoided if the roots of things were thoroughly judged and kept under judgment.

Christian reader, our object is entirely practical. Let us therefore exhort one another to judge our roots, whatever they may be. Do we know our roots? Doubtless it is hard, very hard, to know them. They are deep and manifold: pride, personal vanity, covetousness, irritability, ambition — these are some of the roots of character, the motive springs of action, over which a rigid censorship must ever be exercised. We must let nature know that the eye of self-judgment is continually upon it. We have to carry on the struggle without cessation. We may have to lament over occasional failure; but we must maintain the struggle, for struggle bespeaks life. We must remember that the original terms are that in the flesh dwelleth no good thing. May God the Holy Ghost strengthen us for this vigilance against the flesh!

3. We shall close with a brief reference to restoration as bearing upon the soul's position, or path. The conscience being thoroughly purged, and the heart, with its varied roots, judged, there is moral preparedness for our proper path. The perfect love of Jesus had expelled all fear from Peter's conscience; and his threefold question had opened up the roots in Peter's heart, and now He says to him, "Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake He, signifying by what death he should glorify God. And when He had spoken this, He saith unto him, Follow Me." And this is exactly the original terms by which our Lord began with Peter as His disciple. It was then also, "Follow Me."

Here, then, we have in two words the path of the servant of Christ — "Follow Me." The Lord had just given Peter the sweetest pledges of His love and confidence. He had, notwithstanding all past failure, entrusted him with the care of all that was dear to His loving heart in this world, even the lambs and sheep of His flock. He had said to him, "If you have affection for Me, feed My lambs, shepherd My sheep"; and now, in one brief but comprehensive utterance, He opens before him his proper path — "Follow Me." This is enough. It includes all besides.

If we want to follow Jesus, we must keep the eye continually upon Him; we must mark His footprints and tread therein. Yes, mark them, and walk in them; and when tempted, like Peter, to "turn about," in order to see what this one or that one has to do, or how he does it, we may hear the correcting words, "What is that to thee? follow thou Me." This is to be our one grand and all-absorbing business, come what may. A thousand things may arise to distract and hinder. The devil will tempt us to look hither and thither, to look at this one and that one; to imagine we could do better here than there, or there than here; to be occupied with, and imitating, the work of some fellow-servant. All this is met by those pointed words, "Follow Me."

There is immense danger of following in the wake of others, of doing certain things because others do them, or doing things as others do them. All this has to be carefully guarded against. It will be sure to come to nothing. What we really want is a broken will — the true spirit of a servant that waits on the Master to know His mind. Service does not consist in doing this or that, or running hither and thither; it is simply doing the Master's will, whatever that may be. "They serve who stand and wait."

It is easier to be busy than to be quiet. When Peter was "young," he went whither he would; but when he got "old," he went whither he would not. What a contrast between the young, restless, ardent, energetic Peter, going whither he would, and the old, matured, subdued, experienced Peter, going whither he would not! What a mercy to have the will broken! — to be able to say from the heart. "What Thou wilt — as Thou wilt — where Thou wilt — when Thou wilt" — "not my will, but Thine, O Lord, be done"!

"Follow Me!" Precious words! May they be engraved on our hearts! Then shall we be steady in our course and effective in our service. We shall not be distracted or unhinged by the thoughts and opinions of men. It may happen that we shall get very few to understand us or to sympathize with us — few to approve or appreciate our work. It matters not. The Master knows all about it. If a master tells one of his servants distinctly to go and do a certain thing, or occupy a certain post, it is his business to go and do that thing, or occupy that post, no matter what his fellow-servants may think. They may tell him that he ought to be somewhere else, or to do something else. A proper servant will heed them not; he knows his master's mind, and has to do his master's work.

Would it were more thus with all the Lord's servants! Would that we all knew more distinctly, and carried out more decidedly, the Master's will respecting us! Peter had his path, and John had his. James had his work, and Paul had his. So it was of old: the Gershonite had his work, and the Merarite had his; and if the one had interfered with the other, the work would not have been done. The tabernacle was carried forward, or set up, by each man doing his own proper work.

Thus it is in this our day. God has varied workmen in His house and in His vineyard; and the original terms of service are that the Holy Spirit divideth to every one as He will. He has quarrymen, stone-squarers, masons, and builders. Are all quarrymen? Surely not. But each has his work to do, and the building is carried forward by each one doing his own appointed work. Should a quarryman despise a builder, or a builder look down with contempt upon a quarryman? Assuredly not. The Master wants them both; and whenever the one would interfere with the other (as, alas, we are apt to do), the faithful correcting word falls on the ear, "What is that to thee, Follow thou ME.”

Legality and Levity

C. H. Mackintosh

Feeling, as we trust we do, in some little measure our responsibility to the souls of our readers, as well as to the truth of God, we desire to offer a brief but pointed word of warning against two opposite evils which we can plainly see working among Christians at the present moment. These are legality on the one hand, and levity on the other.

As to the first of these evils, we have sought in many of our former papers to deliver precious souls out of a legal state, as being, at once, dishonoring to God and utterly subversive of their own peace and liberty. We have endeavored to set forth the free grace of God, the value of the blood of Christ, the standing of the believer before God in perfect righteousness and acceptance in Christ. These precious truths, when applied to the heart in the power of the Holy Ghost, must deliver it from all legal influences.

But then it frequently happens that persons, when apparently delivered from legality, run into the opposite evil of levity. This may arise from the fact that the doctrines of grace are only taken up intellectually, instead of being wrought into the soul by the power of the Spirit of God. A great amount of evangelical truth may be taken up in a very light way, in cases where there has been no deep work of conscience, no real breaking down of nature, no thorough subjugation of the flesh in the presence of God. When this is the case there is sure to be levity of spirit in some form or another. There will be a very wide margin allowed for worldliness of various kinds — a liberty given to nature wholly incompatible with practical Christianity. In addition to these things, there will be exhibited a very deplorable want of conscience in the practical details of daily life — duties neglected, work badly done, engagements not faithfully observed, sacred obligations trifled with, debts contracted, extravagant habits indulged. All these things we place under the head of levity, and they are, alas! too common amongst the very highest professors of what is termed evangelical truth.

Now we deeply deplore this, and would desire to have our own souls, as well as the souls of all our Christian readers, really exercised before God about it. We fear there is a great deal of hollow profession amongst us, a great want of earnestness, truthfulness and reality in our ways. We are not sufficiently permeated by the spirit of genuine Christianity, or governed in all things by the Word of God. We do not give sufficient attention to "the girdle of truth," or "the breastplate of righteousness." In this way the soul gets into a very bad state indeed; conscience does not act. The moral sensibilities become blunted. The claims of truth are not duly responded to. Positive evil is trifled with. Moral relaxation is allowed. So far from there being the constraining power of the love of Christ, leading forth in the activities of goodness, there is not even the restraining power of the fear of God keeping back from the activities of evil.

We appeal solemnly to the consciences of our readers as to these things. The present is a deeply solemn time for Christians. There is a demand for earnest, deep-toned devotedness to Christ, but this cannot possibly exist where the common claims of practical righteousness are neglected. We must ever remember that the self-same grace which effectually delivers the soul from legality is the only safeguard against all levity. We have done very little for a man, if anything at all, if we bring him out of a legal state into a light, easy-going, careless, unconscientious condition of heart. And yet we have frequently marked the history of souls, and noticed this sad fact respecting them, that when they were delivered out of darkness and bondage they became far less tender and sensitive. The flesh is ever ready to turn the grace of God into lasciviousness, and therefore it must be subdued. It needs that the power of the Cross be applied to all that is of the flesh. We want to mingle the "bitter herbs" with our paschal feast. In other words, we want those deep spiritual exercises which result from positive entrance into the power of the sufferings of Christ. We need to meditate more profoundly upon the death of Christ — His death as a victim under the hand of God, His death as a martyr under the hand of man.

This, beloved reader, is at once the cure for legality and levity. The Cross, in its double aspect, delivers from both. Christ "gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father" (Gal 1: 4). By the Cross the believer is as completely delivered from this present evil world as he is forgiven his sins. He is not saved in order that he may enjoy the world, but that he may get done with it entirely. We know few things more dangerous for the soul than the combination of evangelical truth with worldliness, ease and self-indulgence — the adoption of a certain phraseology of truth where the conscience is not in the presence of God — a merely intellectual apprehension of standing without any earnest dealing with the practical state — clearness in doctrine as to title, without any conscientious reference to the moral condition.

We trust our reader will suffer the word of exhortation. We should deem ourselves deficient in faithfulness were we to withhold it. True, it is not an agreeable task to call attention to practical evils — to urge the solemn duty of self-judgment — to press upon the conscience the claims of practical godliness. It were far more grateful to the heart to unfold abstract truth, to dwell upon free grace and what it has done for us, to expatiate upon the moral glories of the inspired volume, in a word, to dwell upon the privileges which are ours in Christ. But there are times when the true, practical condition of things among Christians weighs heavily upon the heart and rouses the soul to make an urgent appeal to conscience in reference to matters of walk and conduct; and we believe the present to be such a time. The devil is ever busy, and on the alert. The Lord has granted much light upon His Word for some years past. The gospel has been brought out with peculiar clearness and power. Thousands have been delivered from a legal state; and now the enemy is seeking to hinder the testimony by leading souls into a light, careless, carnal condition — leading them to neglect the wholesome and indispensable exercise of self-judgment. It is the deep sense of this that has suggested a word of warning on "Legality and Levity. "

"For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2: 11-14).

The Throne and the Altar

C. H. Mackintosh

Isaiah 6: 1-8

In this sublime passage of Scripture we notice two prominent objects, namely, the throne and the altar; and, moreover, we perceive the action of these two objects upon the soul of the prophet. The entire scene is full of interest and instruction. May we gaze upon it aright!

"In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple." This was a solemn and soul-subduing sight. It is ever a serious matter for a sinner to find himself standing before the throne of God with the unanswered claims of that throne bearing down upon his conscience. Isaiah found it to be so. The light of the throne revealed to him his true condition. And what was that light? It was the moral glory of Christ, as we read in the Gospel of John, "These things said Esaias, when he saw His glory, and spake of Him" (Isa. 12: 41). Christ is the perfect standard by which every one must be measured. It matters not what I may think of myself, nor yet what others may think about me: the question is, What am I as viewed in the presence of Christ? The law may tell me what I ought to be; conscience may tell me I am not that; but it is only when the bright beams of Christ's moral glory pour themselves around me that I am enabled to form a just estimate of what I am. Then it is that the hidden chambers of my heart are laid open, the secret springs of action are revealed, the real condition is laid bare.

But perhaps my reader may ask, “What do you mean by the moral glory of Christ?” I mean the light which shone forth from Him in all His ways when He was down here in this dark world. It was this light that detected man, that disclosed what he was, that brought to light all that was in him. It was impossible for anyone to escape the action of that light. It was a perfect blaze of divine purity, in view of which the seraphim could only cry out, "Holy, holy, holy!"

Need we marvel then if when Isaiah saw himself in the light of that glory he cried out, "Woe is me! For I am undone"? Nay; this was the proper utterance of one whose heart had been penetrated to its very center by a light which makes all things perfectly manifest.

We have no reason to suppose that Isaiah was in any respect worse than his neighbors. We are not told that the catalogue of his sins was heavier or darker than that of thousands around him. He may have been to all human appearance just like others. But ah! only remember, I pray you, where the prophet stood when he exclaimed, "Woe is me!" It was not at the foot of the burning mount when "the ministration of death and condemnation" was given forth amid thunderings and lightnings, blackness, darkness, and tempest. It was not there he stood, though even there a Moses had to say, "I exceedingly fear and quake"; but it was in the presence of the glory of Christ, the Lord God of Israel, that our prophet stood when he saw himself to be "unclean" and "undone." Such was his condition when seen in the light which reveals men and things just as they are.

"I am undone." He does not say, "Woe is me! I am not what I ought to be." No; he saw deeper than this. He stood revealed in the power of a light which reaches to the most profound depths of the soul and discloses "the thoughts and intents of the heart."

Isaiah had never before seen himself in such a light — measured himself by such a rule — weighed himself in such a balance. He now saw himself standing in the presence of Jehovah's throne without any ability whatever to meet the claims of that throne. He "saw Jehovah sitting upon a throne, high and lifted up." He saw himself a helpless, ruined, guilty sinner at an immeasurable distance from that throne and from the blessed One who sat thereon. He heard the cry of the seraphim, "Holy, holy, holy"; and the only response which he could send back from the depths of a broken heart was, "Unclean, unclean, unclean." He beheld a gulf of guilt and uncleanness separating him from Jehovah which no effort of his could ever bridge.

Thus it was with him in that solemn moment when he gave forth that cry of a truly convicted soul, "Woe is me!" He was wholly engrossed with one thought, namely, his own utter ruin. He felt himself a lost man. He thought not of comparing himself with others, nor of seeking out some fellow-sinner worse than he. Ah, no! a divinely-convicted soul never thinks of such things. There is one grand, all-pervading idea, and that idea is embodied in the words, "I am undone."

And be it carefully noted that the prophet when under the convicting light of the throne is not occupied with what he had done or left undone. The question before his soul was not as to the evil he had done or the good he had left undone. No; it was something far deeper than this. In a word, he was occupied not with his acts but with his condition. He says, "I am" what? Defective in many things? Far behind in my duty? Deplorably short of what I ought to be? No. These and such-like confessions could never embody the experience of a heart on which the bright beams of Jehovah's throne had fallen in convicting power.

True it is "we have done that which we ought not to have done, and left undone that which we ought to have done." But all this is merely the fruit of a nature which is radically corrupt, and when divine light breaks in upon us it will always lead us to the root. It will not merely conduct us from leaf to leaf or from branch to branch, but passing down along the trunk it will lay bare the hidden roots of that nature which we inherit by birth from our first parents, and cause us to see that the whole thing is irremediably ruined. Then it is we are constrained to cry out, "Woe is me!" Not because my conduct has been defective, but my nature is undone.

Thus it was that Isaiah stood before Jehovah's throne. And oh, what place for a sinner to stand in! There are no excuses there — no palliating circumstances there — no qualifying clauses there — no blaming of men or things there. There is but one object seen there — seen in its guilt, its wretchedness and its ruin, and that object is self, and as to that object the tale is easily told. It is all summed up in that most solemn, weighty, suggestive word, "undone." Yes; self is undone. That is all that can be said about it. Do what you will with it, and you cannot make it out to be aught but a hopeless, undone thing; and the more speedily and thoroughly this is understood the better.

Many take a long time to learn this foundation truth. They have not, as it were, stood in the full blaze of the throne, and as a consequence they have not been led to cry out with sufficient depth, emphasis or intensity, "I am undone!" It is the glory that shines from the throne which evokes the cry from the very depths of the soul.

All who have ever stood before that throne have given utterance to the same confession, and it will ever be found that just in proportion to our experience of the light of the throne will be our experience of the grace of the altar. The two things invariably go together. In this day of grace the throne and the altar are connected. In the day of judgment "the great white throne" will be seen without any altar. There will be no grace then. The ruin will then be seen without the remedy, and as for the result, it will be eternal perdition. Awful reality! O beware of having to meet the light of the throne without the provision of the altar!

This conducts us, naturally, to the second object in the interesting scene before us, namely, the altar. The very moment Isaiah gave utterance to the deep conviction of what he was, he was introduced to the divine provisions of God's altar. "Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged."

Here, then, we have the rich provisions of Jehovah's altar, which, be it well remembered, is seen in immediate connection with Jehovah's throne. The two things are intimately connected in the history and experience of every convicted and converted soul. The guilt which the throne detects, the altar removes. If in the light of the throne one object is seen, namely, ruined, guilty, undone self; then, in the light of the altar, one object is seen, namely, a full, precious all-sufficient Christ. The remedy reaches to the full extent of the ruin, and the same light that reveals the one reveals the other likewise. This gives settled repose to the conscience.

God Himself has provided a remedy for all the ruin which the light of His throne has revealed. "This hath touched thy lips; and thine iniquity is taken away, and thy sin purged." Isaiah was brought into personal contact with the sacrifice, and the immediate result was the perfect removal of all his iniquity — the perfect purgation of all his sin.

Not a single spot remained. He could now stand in the light of that throne which had just detected and exposed his uncleanness and know assuredly by that self-same light that not a speck of uncleanness remained. The very same light which manifested his sin, made manifest also the purging efficacy of the blood.

Such, then, is the precious and beautiful connection between the throne and the altar — a connection which may be easily traced through the inspired volume from Genesis to Revelation, and through the history of God's redeemed from Adam down to the present moment. All who have been really brought to Jesus have experienced the convicting light of the throne and the peace-giving virtues of the altar. All have been made to feel their ruin and cry out, "I am undone!" and all have been brought into personal contact with the sacrifice, and had their sin purged.

God's work is perfect. He convicts perfectly, and He purges perfectly. There is nothing superficial when He carries on His mighty work. The arrow of conviction penetrates to the very centre of the soul, only to be followed by the divine application of that blood which leaves not a stain upon the conscience; and the more deeply we are penetrated by the arrow, the deeper and more settled is our experience of the power of the blood. It is well to be thoroughly searched at the first — well to let the chambers of the heart be fully thrown open to the convicting action of the throne, for then we are sure to get a bolder grasp of that precious atoning blood that speaks peace to every believing heart.

Let me ask you to pause here for a moment and mark the peculiar style of the divine action in the case of the prophet.

We all know how much depends upon the way in which a thing is done. A person may do me a favour, but he may do it in such a style as to do away with all the good of it.

Now in the scene before us we not only see a marvelous favour conferred, but conferred after such a fashion as to let us into the very secrets of the bosom of God. The divine remedy was not only applied to Isaiah's felt ruin, but applied in such a way as to let him know assuredly that the whole heart of God was in the application. "Then flew one of the seraphim unto me." The rapidity of the movement speaks volumes. It tells us distinctly of Heaven's intense desire to tranquillize the convicted conscience, bind up the broken heart and heal the wounded spirit. The energy of divine love gave swiftness to the seraphic messenger as he winged his way down from Jehovah's throne to where a convicted sinner stood confessing himself "undone."

What a scene! One of those very seraphim that with veiled face stood above Jehovah's throne crying, "Holy, holy, holy," passes from that throne to the altar, and from the altar away down to the deep depths of a convicted sinner's heart, there to apply the balmy virtues of a divine sacrifice. No sooner had the arrow from the throne wounded the heart than the seraph from the altar "flew" to heal the wound. No sooner had the throne poured forth its flood of living light to reveal to the prophet the blackness of his guilt than a tide of love rolled down upon him from the altar and bore away upon its bosom every trace of that guilt. Such is the style — such the manner of the love of God to sinners! Who would not trust Him?

Beloved reader, whosoever you are, in earnest desire for the welfare of your immortal soul, permit me to ask you if you have experienced the action of the throne and the altar? Have you ever retired from all that false light which the enemy of your precious soul would fling around you in order to prevent your getting a true insight into your total ruin? Have you ever stood where Isaiah found himself when he cried out, "Woe is me! for I am undone"? Have you ever been brought to own from your heart, "I have sinned"? (Job 33) If so, it is your privilege to enter this moment into the rich enjoyment of all that Christ has done for you on the cross.

You do not need to see any vision. You do not require to see a throne, an altar, a flying seraph. You have the Word of God to assure you "Christ suffered for sins, the just for the unjust, that He might bring us to God" (1 Peter 3: 18). That same Word also assures you that "all that believe are justified from all things" (Acts 13: 39).

And is not this far better than many visions or many seraphim? Isaiah believed that his "iniquity was taken away, and his sin purged," when the angelic messenger told him so. And should you not believe that Jesus died for you when the Word of God tells you so?

But perhaps you say, "How can I know that Jesus died for me?” I reply, “In the way that any one may know it — simply by the Word of God.” There is no other way of knowing it. But you still object, "I do not see my name in the Word of God." No; and even though your name were mentioned this would in no wise satisfy you, inasmuch as there might be hundreds bearing your name. But you see your state, your character, your condition. You see your photograph flung, with divine precision, upon the page of inspiration by the action of that light which makes all things manifest.

Do you not own yourself to be a sinner? — a deep-dyed and ruined sinner? If so the death of Christ applies itself as perfectly to you as the "live coal" did to Isaiah when the seraph declared to him, "This hath touched thy lips." The word is, "If any say I have sinned" — What then? He will send him to hell? No; but "he will deliver him." The very moment you take your true place, and cry out, "Undone!" all that Christ has done, and all that He is becomes yours — yours now — yours for ever. You need not make any effort to improve your condition. Do what you will, and you cannot make yourself anything but undone.

A single effort at improvement is but the evidence that you know not yet how bad, how incurably bad you are. You are "undone," and, as such, you have to stand still and see the salvation of God — a salvation the foundation of which was wrought out through the cross of Christ — a salvation which the Holy Ghost reveals on the authority of that Word which is settled for ever in Heaven, and which God "has exalted according to all His name." May the blessed Spirit lead you now to put your trust in the name of Jesus, that so, ere you lay down this page, you may know that your "iniquity is taken away, and your sin purged"! Then you will be able to follow me while, in a few closing words, I seek to unfold the practical result of all that has been engaging our attention.

We have seen the complete ruin of the sinner; we have seen the complete remedy in Christ; let us now look at the result, as exhibited in whole-hearted consecration to the service of God. Isaiah had nothing to do for salvation, but he had plenty to do for his Saviour. He had nothing to do to get his sins purged, but plenty to do for the One who had purged them. Now he gave the willing, ready expression of obedience to God when, on hearing that a messenger was needed, he exclaimed, "Here am I; send me." This puts works in their proper place. The order is absolutely perfect. No one can do good works until he has experienced, in some degree, the action of the "throne" and the "altar." The light of the former must show him what he is, and the provisions of the latter must show him what Christ is ere he can say, "Here am I; send me."

This is a settled, universal truth, established in every section of inspiration, and illustrated in the biography of the saints of God and of the servants of Christ in every age, in every condition. All have been brought to see their ruin in the light of the throne, to see the remedy in the provisions of the altar ere they could exhibit the result in a life of practical devotedness. All this is from God the Father, through God the Son, by God the Holy Ghost — to whom be all the glory, world without end! Amen and Amen!

"Peace"

C. H. Mackintosh

John 20: 19-21

In the passage which stands at the head of this paper we have the word "peace," in a twofold sense, first, as applied to the inner life; and secondly, to the outer life of the Christian disciple. "Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and saith unto them, Peace unto you. And when He had so said, He showed unto them His hands and His side."

Here we have peace in its blessed application to the inner life. All was finished. The battle was fought, the victory gained. The Conqueror was in their midst — the true David with the head of the Philistine in His hand. All possible ground for anxiety was forever removed. Peace was made, and established on a foundation that could never be moved. It was utterly impossible that any power of earth or hell could ever touch the foundation of that peace which a risen Saviour was now breathing into the souls of His gathered disciples. He had made peace by the blood of His cross. He had met every foe. He had encountered the marshaled hosts of hell, and made a show of them openly. The full tide of Jehovah's righteous wrath against sin had rolled over Him. He had taken the sting from death, and spoiled the grave of its victory. In a word, the triumph was gloriously complete; and the blessed Victor at once presents Himself to the eyes and to the hearts of His beloved people, and sounds in their ears the precious word "peace."

And then mark the significant action. "He showed them His hands and His side." He brings them into immediate contact with Himself. He reveals His Person to their souls, and shows them the unequivocal tokens of His cross and passion — the wondrous marks of accomplished atonement. It is a risen Saviour, bearing in His body the marks of that death through which He had passed for His people.

Now this is the secret of peace. It is a great deal more than knowing that our sins are forgiven, and that we are justified from all things, blessed as all this assuredly is. It is having before our souls — before the eyes of our faith — the Person of a risen Christ, and receiving from His own lips the sweet message of "peace." It is having in our hearts that holy sense of deliverance which springs from having the Person of the Deliverer distinctly presented to our faith. It is not merely that we know we are forgiven and delivered, but our hearts are livingly engaged with the One who has done it all, and we gaze by faith upon the mysterious marks of His accomplished work. This is peace for the inner life.

But this is not all. "Then were the disciples glad when they saw the Lord. Then said Jesus to them again, Peace unto you. As My Father hath sent Me, even so send I you." Here we have the outer life of the Christian. It is all, from first to last, wrapped up in this one grand fact, he is sent into the world, as Jesus was sent by the Father. It is not a question of what he has to do, or where he has to go. He is one sent by Jesus, even as Jesus was sent by the Father; and ere he starts on this high and holy mission, his risen Lord ensures him perfect peace as to every scene and circumstance of his whole career.

What a mission! What a view of the life of a Christian! Do we at all enter into it? Let no one suppose for a moment that all this applies only to apostles. This would be a grand mistake. The passage on which we are dwelling does not speak of apostles. It speaks of "disciples," a term which surely applies to all the children of God. The very feeblest disciple is privileged to know himself as one sent into this world as Jesus was sent of the Father. What a model to study! What a place it gives us! What an object to live for! How it settles everything! It is not a question of "views" — of opinions, dogmas, or principles — of ordinances or ceremonies. No, thank God; it is something quite different. It is life and peace — life in a risen Saviour, and peace for that life, both inward and outward. It is gazing upon a risen Saviour, and starting from His feet to serve Him in this world, as He served the Father.

And be it remembered that all this has a direct bearing upon the very youngest disciple in all the Church of God. We earnestly press this upon the reader, because some would have us to believe that it is something official, something which applied only to the apostles. Those who urge this idea build much on verse 23. But the fact is, the apostles never undertook to forgive sins in an official way. This passage has no such bearing; it refers to the discipline of an assembly of disciples, acting by the Holy Ghost, in the name and on the authority of the Lord Jesus Christ. For example, when the assembly at Corinth put away from among them the evil-doer, it was retaining of sins. And when they received him back, on the ground of his repentance, it was a remitting of sins.

Such is the simple meaning of John 20: 23. It does not touch the soul's eternal relation to God, but only its present relation to the assembly. Hence we should not allow ourselves to be robbed of the precious teaching of the entire passage through any false application of a particular clause.

Sin in the Flesh and Sin on the Conscience

C. H. Mackintosh

IT IS OF THE UTMOST IMPORTANCE that we accurately distinguish between sin in the flesh, and sin on the conscience. If we confound these two, our souls must necessarily be unhinged, and our worship marred. An attentive consideration of I John 1:8-10 will throw much light upon this subject, the understanding of which is so essential.

There is one who will be so conscious of indwelling sin, as the man who walks in the light. “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” In the verse immediately preceding we read, “the blood of Jesus Christ His Son cleanseth us from all sin.” Here the distinction between sin in us, and sin on us is fully brought out and established. To say that there is sin on the believer in the presence of God is to call in question the purging efficacy of the blood of Jesus, and to deny the truth of the divine record. If the blood of Jesus can perfectly purge, then the believer’s conscience is perfectly purged. The Word of God thus puts the matter; and we must ever remember that it is from God Himself we are to learn what the true condition of the believer is, in His sight. We are more disposed to be occupied in telling God what we are in ourselves than to allow Him to tell us what we are in Christ. In other words, we are more taken up with our own self-consciousness than with God’s revelation of Himself. God speaks to us on the ground of what He is in Himself, and of what He has accomplished in Christ. Such is the nature and character of His revelation, of which faith takes hold, and thus fills the soul with perfect peace. God’s revelation is one thing; my consciousness is quite another.

But the same word which tells us we have no sin on us tells us with equal force and clearness that we have sin in us. “If we say we have no sin, we deceive ourselves, and the truth is not in us.” Everyone who has “truth” in him will know that he has “sin” in him, likewise; for truth reveals everything as it is. What, then, are we to do? It is our privilege so to walk in the power of the new nature (that is, the Holy Ghost), that the “sin” which dwells in us may not manifest itself in the form of “sins.” The Christian’s position is one of victory and liberty. He is not only delivered from the guilt of sin, but also from sin as a ruling principle in his life. “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 … Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof … For sin shall not have dominion over you; for ye are not under the law, but under grace.” (Rom. 6:6-14)

Sin is there in all its native vileness, but the believer is dead to it. How? He died in Christ. By nature he was dead in sin. By grace he is dead to it. What claim can anything or anyone have upon a dead man? None whatever. Christ “died unto sin once,” and the believer died in Him. “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. What is the result of this, in reference to believers? “Likewise recon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” Such is the believer’s unalterable position before God, so that it is his holy privilege to enjoy freedom from sin as a ruler over him, though it be a dweller in him.

But then, “if any man sin,” what is to be done? The inspired apostle furnishes a full and most blessed answer: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (I John 1:9) Confession is the mode in which the conscience is to be kept free. The apostle does not say, “If we pray for pardon, He is gracious and merciful to forgive us.” No doubt, it is ever happy for a child to breathe the sense of need into his father’s ear – to tell him of feebleness, to confess folly, infirmity, and failure. All this is most true; and, moreover, it is equally true that our Father is most gracious and merciful to meet His children in all their weakness and ignorance; but, while all this is true, the Holy Ghost declares by the apostle that “if we confess,” God is ”faithful and just to forgive.” Confession therefore is the divine mode. A Christian, having erred in thought, word, or deed, might pray for pardon for days and months together and not have any assurance from I John 1:9 that he was forgiven; whereas, the moment he truly confesses his sin before God, it is a simple matter of faith to know that he is perfectly forgiven, and perfectly cleansed.

There is an immense moral difference between praying for forgiveness, and confessing our sins, whether we look at it in reference to the character of God, the sacrifice of Christ, or the condition of the soul. It is quite possible that a person’s prayer may involve the confession of his sin, whatever it may happen to be, and thus come to the same thing. But then, it is always well to keep close to Scripture in what we think, and say, and do. It must be evident that when the Holy Ghost speaks of confession, He does not mean praying. And it is equally evident that He knows there are moral elements in, and practical results flowing out of confession which do not belong to prayer. In point of fact, one has often found that a habit of importuning God for the forgiveness of sins displayed ignorance as to the way in which God has revealed Himself in the Person and work of Christ; as to the relation in which the sacrifice of Christ has set the believer; and as to the divine mode of getting the conscience relieved from the burden and purified from the evil of sin.

God has been perfectly satisfied as to all the believer’s sin in the cross of Christ. On that cross a full atonement was presented for every jot and tittle of sin in the believer’s nature and on his conscience. Hence, therefore, God does not need any further propitiation. He does not need aught to draw His heart toward the believer. We do not require to supplicate Him to be “faithful and just” when His faithfulness and justice have been so gloriously displayed, vindicated, and answered in the death of Christ. Our sins can never come into God’s presence, inasmuch as Christ, who bore them all, and put them away, is there instead. But if we sin, conscience will feel it, must feel it; yea, the Holy Ghost will make us feel it. He cannot allow so much as a single light thought to pass unjudged. What then? Has our sin made its way into the presence of God? Has it found its place in the unsullied light of the inner sanctuary? God forbid! The “Advocate” is there – “Jesus Christ the righteous” – to maintain in unbroken integrity the relationship in which we stand.

But though sin cannot affect God’s thoughts in reference to us, it can, and does affect our thoughts in reference to Him. Though it cannot make its way into God’s presence, it can make its way into ours in a most distressing and humiliating manner. Though it cannot hide the Advocate from God’s view, it can hide Him from ours. It gathers like a thick dark cloud on our spiritual horizon so that our souls cannot bask in the blessed beams of our Father’s countenance. It cannot affect our relationship with God, but it can very seriously affect our enjoyment thereof. What therefore are we to do? The Word answers, “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” By confession, we get our conscience cleared; the sweet sense of our relationship restored; the dark cloud dispersed; the chilling, withering influence removed; our thoughts of God set straight. Such is the divine method; and we may truly say that the heart that knows what it is to have ever been in the place of confession will feel the divine power of the apostle’s words, “My little children, these things write I unto you, that ye sin not.” (I John 2:1)

Then again, there is a style of praying for forgiveness which involves a losing sight of the perfect ground of forgiveness which has been laid in the sacrifice of the cross. If God forgives sins, He must be “faithful and just” in so doing. But it is quite clear that our prayers, be they ever so sincere and earnest, could not form the basis of God’s faithfulness and justice in forgiving us our sins. Naught save the work of the cross could do this. There the faithfulness and justice of God have had their fullest establishment, and that, too, in immediate reference to our actual sins, as well as to the root thereof, in our nature. God has already judged our sins in the Person of our Substitute “on the tree;” and in the act of confession, we judge ourselves. This is essential to divine forgiveness and restoration.

The very smallest unconfessed, unjudged sin on the conscience will entirely mar our communion with God. Sin in us need not do this; but if we suffer sin to remain on us, we cannot have fellowship with God. He has put away our sins in such a manner as that He can have us in His presence; and so long as we abide in His presence, sin does not trouble us. But if we get out of His presence and commit sin, our communion must of necessity be suspended until, by confession, we have got rid of the sin. All this, I need hardly add, is founded exclusively upon the perfect sacrifice and righteous advocacy of the Lord Jesus Christ.

Finally, as to the difference between prayer and confession, as respects the condition of the heart before God, and its moral sense of the hatefulness of sin, it cannot possibly be overestimated. It is a much easier thing to ask in a general way for the forgiveness of our sins than to confess those sins. Confession involves self-judgment; asking for forgiveness may not, and in itself does not. This alone would be sufficient to point out the difference. Self-judgment is one of the most valuable and healthful exercises of the Christian life; and therefore anything which produces it must be highly esteemed by every earnest Christian.

The difference between asking for pardon and confessing the sin is continually exemplified in dealing with children. If a child has done anything wrong, he finds much less difficulty in asking his father to forgive him than in openly and unreservedly confessing the wrong. In asking for forgiveness, the child may have in his mind a number of things which tend to lessen the sense of the evil; he may be secretly thinking that he was not so much to blame after all, though, to be sure, it is only proper to ask his father to forgive him; whereas, in confessing the wrong, there is just one thing, and that is self-judgment. Further, in asking for forgiveness, the child may be influenced mainly by a desire to escape the consequences of his wrong; whereas a judicious parent will seek to produce a just sense of its moral evil which can only exist where there is the full confession of the fault in connection with self-judgment.

Thus it is in reference to God’s dealing with His children when they do wrong. He must have the whole thing brought out and thoroughly judged. He will make us not only dread the consequences of sin – which are unutterable – but hate the thing itself because of its hatefulness in His sight. Were it possible for us, when we commit sin, to be forgiven merely for the asking, our sense of sin, and our shrinking from it, would not be nearly so intense, and, as a consequence, our estimate of the fellowship with which we are blessed would not be nearly so high. The moral effect of all this upon the general tone of our spiritual constitution, and also upon our whole character and practical career, must be obvious to every experienced Christian.

God's Way, and How to Find It

C. H. Mackintosh

Job 28; Luke 11: 34-36

"There is a path which no fowl knoweth, and which the vulture's eye hath not seen: the lion's whelps have not trodden it, nor the fierce lion passed by it." What an unspeakable mercy for one who really desires to walk with God, to know that there is a way for him to walk in! God has prepared a pathway for His redeemed in which they may walk with all possible certainty, calmness and fixedness. It is the privilege of every child of God, and every servant of Christ, to be as sure that he is in God's way as that his soul is saved. This may seem a strong statement; but the question is, Is it true? If it be true, it cannot be too strong. No doubt it may, in the judgment of some, savour a little of self-confidence and dogmatism to assert, in such a day as that in which we live, and in the midst of such a scene as that through which we are passing, that we are sure of being in God's path. But what saith the Scripture? It declares "there is a way," and it also tells us how to find and how to walk in that way. Yes; the self-same voice that tells us of God's salvation for our souls, tells us also of God's pathway for our feet; — the very same authority that assures us that "he that believeth on the Son of God hath everlasting life," assures us also that there is a way so plain that "the wayfaring men though fools shall not err therein."

This, we repeat, is a signal mercy — a mercy at all times, but especially in a day of confusion and perplexity like the present. It is deeply affecting to notice the state of uncertainty in which many of God's dear people are found at the present moment. We do not refer now to the question of salvation, of this we have spoken largely elsewhere; but that which we have now before us is the path of the Christian — what he ought to do, where he should be found, how he ought to carry himself in the midst of the professing Church. Is it not too true that multitudes of the Lord's people are at sea as to these things? Are there not many who, were they to tell out the real feelings of their hearts, would have to own themselves in a thoroughly unsettled state — to confess that they know not what to do, or where to go, or what to believe? Now, the question is, Would God leave His children, would Christ leave His servants, in such darkness and confusion?

No; my dear Lord, in following Thee

And not in dark uncertainty,

This foot obedient moves.

May not a child know the will of his father? May not a servant know the will of his master? And if this be so in our earthly relationships, how much more fully may we count upon it in reference to our Father and Master in Heaven. When Israel of old emerged from the Red Sea, and stood upon the margin of that great and terrible wilderness which lay between them and the land of promise, how were they to know their way? The trackless sand of the desert lay all around them. It was in vain to look for any footprint there. It was a dreary waste in which the vulture's eye could not discern a pathway. Moses felt this when he said to Hobab, "Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes" (Num. 10:31). How well our poor unbelieving hearts can understand this touching appeal! How one craves a human guide in the midst of a scene of perplexity! How fondly the heart clings to one whom we deem competent to give us guidance in moments of darkness and difficulty!

And yet, we may ask, what did Moses want with Hobab's eyes? Had not Jehovah graciously undertaken to be their guide? Yes, truly; for we are told that "on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony; and at even, there was upon the tabernacle as it were the appearance of fire, until the morning. So it was always: the cloud covered it by day, and the appearance of fire by night. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel pitched their tents. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched: as long as the cloud abode upon the tabernacle, they rested in their tents. And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the Lord, and journeyed not. And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord, and journeyed not. And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed; whether it was by day or by night that the cloud was taken up, they journeyed; or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents and journeyed not, but when it was taken up they journeyed. At the commandment of the Lord they rested in their tents, and at the commandment of the Lord they journeyed: they kept the charge of the Lord at the commandment of the Lord by the hand of Moses" (Num. 9:15-23).

Here was divine guidance — a guidance, we may surely say, quite sufficient to render them independent of their own eyes, of Hobab's eyes, and the eyes of any other mortal. It is interesting to note that in the opening of the book of Numbers, it was arranged that the ark of the covenant was to find its place in the very bosom of the congregation; but in chapter 10 we are told that when "they departed from the mount of the Lord three days' journey, the ark of the covenant of the Lord went before them, in the three days' journey, to search out a resting-place for them." Instead of Jehovah finding a resting-place in the bosom of His redeemed people, He becomes their travelling Guide, and goes before them to seek out a resting-place for them. What touching grace is here! and what faithfulness! If Moses will ask Hobab to be their guide, and that, too, in the very face of God's provision — even the cloud and the silver trumpet, then will Jehovah leave His place in the center of the tribes, and go before them to search them out a resting-place. And did not He know the wilderness well? Would not He be better for them than ten thousand Hobabs? Might they not fully trust Him? Assuredly. He would not lead them astray. If His grace had redeemed them from Egypt's bondage, and conducted them through the Red Sea, surely they might confide in the same grace to guide them across that great and terrible wilderness, and bring them safely into the land flowing with milk and honey.

But it must be borne in mind that, in order to profit by divine guidance, there must be the abandonment of our own will, and of all confidence in our own reasonings, as well as all confidence in the thoughts and reasonings of others. If I have Jehovah as my Guide, I do not want my own eyes or the eyes of a Hobab either. God is sufficient: I can trust Him. He knows all the way across the desert; and hence, if I keep my eye upon Him, I shall be guided aright.

But this leads us on to the second division of our subject, namely, How am I to find God's way? An all-important question, surely. Whither am I to turn to find God's pathway? If the vulture's eye, so keen, so powerful, so far-seeing, hath not seen it — if the young lion, so vigorous in movement, so majestic in mien, hath not trodden it — if man knoweth not the price of it, and if it is not to be found in the land of the living — if the depth saith, It is not in me, and the sea saith, It is not with me — if it cannot be gotten for gold or precious stones — if the wealth of the universe cannot equal it, and no wit of man discover it — then whither am I to turn? Where shall I find it?

Shall I turn to those great standards of orthodoxy which rule the religious thought and feeling of millions throughout the length and breadth of the professing Church? Is this wondrous pathway of wisdom to be found with them? Do they form any exception to the great, broad, sweeping rule of Job 28? Assuredly not.

What, then, am I to do? I know there is a way. God, who cannot lie, declares this, and I believe it; but where am I to find it? "Whence, then, cometh wisdom? And where is the place of understanding? Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. Destruction and Death say, We have heard the fame thereof with our ears." Does it not seem like a hopeless case for any poor ignorant mortal to search for this wondrous pathway? No, blessed be God, it is by no means a hopeless case, for "He understandeth the way thereof, and He knoweth the place thereof. For He looketh to the ends of the earth, and seeth under the whole heaven; to make the weight for the winds; and He weigheth the waters by measure. When He made a decree for the rain, and a way for the lightning of the thunder, then did He see it and declare it; He prepared it, yea, and searched it out. And unto man He said, 'Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.' "

Here, then, is the divine secret of wisdom: "The fear of the Lord." This sets the conscience directly in the presence of God, which is its only true place. The object of Satan is to keep the conscience out of this place — to bring it under the power and authority of man — to lead it into subjection to the commandments and doctrines of men — to thrust in something between the conscience and the authority of Christ the Lord, it matters not what it is; it may be a creed or a confession containing a quantity of truth — it may be the opinion of a man or a set of men — the judgment of some favorite teacher — anything, in short, to come in and usurp, in the heart, the place which belongs to God's Word alone. This is a terrible snare, and a stumbling-block — a most serious hindrance to our progress in the ways of the Lord. God's Word must rule me — God's pure and simple Word, not man's interpretation thereof. No doubt, God may use a man to unfold that Word to my soul; but then it is not man's unfolding of God's Word that rules me, but God's Word by man unfolded. This is of all importance.

We must be exclusively taught and exclusively governed by the Word of the living God. Nothing else will keep us straight, or give solidity and consistency to our character and course as Christians. There is a strong tendency within and around us to be ruled by the thoughts and opinions of men — by those great standards of doctrine which men have set up.

Those standards and opinions may have a large amount of truth in them — they may be all true so far as they go; that is not the point in question now. What we want to impress upon the Christian reader is, that he is not to be governed by the thoughts of his fellow-man, but simply and solely by the Word of God. It is of no value to hold a truth from man; I must hold it directly from God Himself. God may use a man to communicate His truth; but unless I hold it as from God, it has no divine power over my heart and conscience; it does not bring me into living contact with God, but actually hinders that contact by bringing in something between my soul and His holy authority.

We should greatly like to enlarge upon and enforce this great principle; but we must forbear, just now, in order to unfold to the reader one or two solemn and practical points set forth in the eleventh chapter of Luke, points which, if entered into, will enable us to understand a little better how to find God's way. We shall quote the passage at length. "The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. Take heed, therefore, that the light which is in thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light."

Here, then, we are furnished. with the true secret of discerning God's way. It may seem very difficult, in the midst of the troubled sea of Christendom to steer one's course aright. So many conflicting voices fall on the ear. So many opposing views solicit our attention, men of God differ so in judgment, shades of opinion are so multiplied, that it seems impossible to reach a sound conclusion. We go to one man who, so far as we can judge, seems to have a single eye, and he tells us one thing; we go to another man who also seems to have a single eye, and he tells the very reverse. What, then, are we to think?

Well, one thing is certain, that our own eye is not single when we are running, in uncertainty and perplexity, from one man to another. The single eye is fixed on Christ alone, and thus the body is filled with light. The Israelite of old had not to run hither and thither to consult with his fellow as to the right way. Each had the same divine guide, namely, the pillar of cloud by day, and the pillar of fire by night. In a word, Jehovah Himself was the infallible Guide of each member of the congregation. They were not left to the guidance of the most intelligent, sagacious, or experienced man in the assembly; neither were they left to follow their own way; each was to follow the Lord. The silver trumpet announced to all alike the mind of God; and no one whose ear was open and attentive was left at any loss. The eye and the ear of each were to be directed to God alone, and not to a fellow-mortal. This was the secret of guidance in the trackless desert of old, and this is the secret of guidance in the vast moral wilderness through which God's redeemed are passing now. One man may say, “Listen to me;” and another may say, “Listen to me;” and a third may say, “Let each one take his own way.” The obedient heart says, in opposition to all, “I must follow my Lord.”

This makes all so simple. It will not, by any means, tend to foster a spirit of haughty independence; quite the reverse. The more I am taught to lean on God alone for guidance, the more I shall distrust and look off from myself; and this, assuredly, is not independence. True, it will deliver me from servile following of any man, but giving me to feel my responsibility to Christ alone; but this is precisely what is so much needed at the present moment. The more closely we examine the elements that are abroad in the professing Church, the more we shall be convinced of our personal need of this entire subjection to divine authority, which is only another name for "the fear of the Lord," or, "a single eye."

There is one brief sentence, in the opening of the Acts of the Apostles, which furnishes a perfect antidote to the self-will and the servile fear of man so rife around us, and that is, "We must obey God." What an utterance! "We must obey." This is the cure for self-will. "We must obey God." This is the cure for servile subjection to the commandments and doctrines of men. There must be obedience; but obedience to what? To God's authority, and to that alone. Thus the soul is preserved from the influence of infidelity on the one hand, and superstition on the other. Infidelity says, Do as you like. Superstition says, Do as man tells you. Faith says, "We must obey God."

Here is the holy balance of the soul in the midst of the conflicting and confounding influences around us in this our day. As a servant, I am to obey my Lord; as a child, I am to hearken to my Father's commandments. Nor am I the less to do this although my fellow-servants and my brethren may not understand me. I must remember that the immediate business of my soul is with God Himself.

He before whom the elders bow,

With Him is all my business now.

It is my privilege to be as sure that I have my Master's mind as to my path as that I have His Word for the security of my soul. If not, where am I? Is it not my privilege to have a single eye? Yes, surely. And what then? "A body full of light." Now, if my body is full of light, can my mind be full of perplexity? Impossible. The two things are wholly incompatible; and hence, when one is plunged "in dark uncertainty," it is very plain his eye is not single. He may seem very sincere, he may be very anxious to be guided aright; but he may rest assured there is the lack of a single eye — that indispensable prerequisite to divine guidance. The Word is plain, "If thine eye is single, thy whole body also is full of light."

God will ever guide the obedient, humble soul; but, on the other hand, if we do not walk according to the light communicated, we shall get into darkness. Light not acted upon becomes darkness, and oh, "how great is that darkness"! Nothing is more dangerous than tampering with the light which God gives. it must, sooner or later, lead to the most disastrous consequences. "Take heed, therefore, that the light which is in thee be not darkness." "Hear, ye, and give ear: be not proud; for the Lord hath spoken. Give glory to the Lord your God, before He cause darkness, and before your feet stumble on the dark mountains, and while ye look for light, He turn it into the shadow of death, and make it gross darkness" (Jer. 13:15-16).

This is deeply solemn. What a contrast between a man having a single eye, and a man not acting on the light which God has given him! The one has his body full of light; the other has his body full of darkness: the one has no part dark; the other is plunged in gross darkness: the one is a light-bearer for others; the other is a stumbling-block in the way. We know nothing more solemn than the judicial acting of God, in actually turning our light into darkness, because we have refused to act on the light which He has been pleased to impart.

Christian reader, art thou acting up to thy light? Has God sent a ray of light into thy soul? Has He shown thee something wrong in thy ways or associations? Art thou persisting in any line of action which conscience tells thee is not in full accordance with thy Master's will? Search and see. "Give glory to the Lord thy God." Act on the light. Do not hesitate. Think not of consequences. Obey, we beseech thee, the Word of thy Lord. This very moment, as thine eye scans these lines, let the purpose of thy soul be to depart from iniquity wherever thou findest it. Say not, Whither shall I go? What shall I do next? There is evil everywhere. It is only escaping from one evil to plunge into another. Say not these things; do not argue or reason; do not look at results; think not of what the world or the world-church will say of thee; rise above all these things, and tread the path of light — that path which shineth more and more unto the perfect day of glory.

Remember, God never gives light for two steps at a time. If He has given thee light for one step, then, in the fear and love of His Name, take that one step, and thou wilt assuredly get more light — yes, "more and more." But if there be the refusal to act, the light which is in thee will become gross darkness, thy feet will stumble on the dark mountains of error which lie on either side of the straight and narrow path of obedience; and thou wilt become a stumbling-block in the path of others.

Some of the most grievous stumbling-blocks that lie, at this moment, in the pathway of anxious inquirers are found in the persons of those who once seemed to possess the truth, but have turned from it. The light which was in them has become darkness, and oh, how great and how appalling is that darkness! How sad it is to see those who ought to be light-bearers, acting as a positive hindrance to young and earnest Christians! But let not young Christians be hindered by them. The way is plain. "The fear of the Lord, that is wisdom; and to depart from evil is understanding." Let each one hear and obey for himself the voice of the Lord. "My sheep hear My voice, and I know them, and they follow Me." The Lord be praised for this precious Word! It puts each one in the place of direct responsibility to Christ Himself; it tells us plainly what is God's way, and, just as plainly, how to find it.

God's Fullness for an Empty Vessel

C. H. Mackintosh

1 Samuel 4 and 7

The two chapters given above furnish a most impressive illustration of a principle which runs all through the inspired volume, namely, that the moment man takes his right place, God can meet him in perfect grace — free, sovereign, unqualified grace: the fullness of God waits on an empty vessel. This great principle shines everywhere from Genesis to Revelation. The word "principle" hardly expresses what is meant; it is too cold. We would speak of it as a grand, living, divine fact, which shines with heavenly luster in the gospel of the grace of God and in the history of God's people collectively and individually, both in the Old and New Testament times.

But man must be in his right place. This is absolutely essential. It is only there he can get a right view of God. When man as he is, meets God as He is, there is a perfect answer to every question, a divine solution of every difficulty. It is from the standpoint of utter and hopeless ruin that man gets a full, clear, delivering view and sense of God's salvation. It is when man gets to the end of himself in every shape and form — his bad self and his good self, his guilty self and his righteous self — that he begins with a Saviour-God. This is true at the starting-post, and true all along the way. The fullness of God ever waits on an empty vessel. The great difficulty is to get the vessel empty: when that is done, the whole matter is settled, because the fullness of God can then flow in.

This surely is a grand, fundamental truth; and in the chapters which stand at the head of this paper we see it in its application to the Lord's earthly people of old. Let us turn to them for a moment.

In the opening of 1 Samuel 4 we find Israel defeated by the Philistines; but instead of humbling themselves before the Lord, in true contrition and self-judgment because of their terrible condition, and accepting their defeat as the just judgment of God, there is utter insensibility and hardness of heart. "And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us to-day before the Philistines?" Now it is very evident from these words that the elders were not in their right place. The word "wherefore" would never have dropped from their lips had they but realized their moral condition. They would have known too well why it was. There was shameful sin in their midst — the vile conduct of Hophni and Phinehas. "Wherefore the sin of the young men was very great before the Lord; for men abhorred the offering of the Lord" (1 Sam. 2: 17).

But alas! The people had no true sense of their terrible condition, and, as a consequence, they had no true sense of the remedy. Hence they say, "Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies." What a delusion! What utter blindness! There is no self-judgment, no confession of the dishonour done to the name and worship of the God of Israel, no looking to Jehovah in true brokenness and contrition of heart. No; there is the vain notion that the ark would save them out of the hand of their enemies.

"So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth between the cherubim: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God." What a fearful condition of things! The ark of God associated with those ungodly men whose wickedness was about to bring down upon the whole nation the just judgment of a holy and righteous God. Nothing can be more dreadful, nothing more offensive to God, than the daring attempt to connect His name, His truth, with wickedness. Moral evil, under any circumstances, is bad enough; but the attempt to combine moral evil with the name and service of Him who is holy and true, is the very highest and darkest form of wickedness, and can only bring down the heavy judgment of God. Those ungodly priests, the sons of Eli, had dared to defile the very precincts of the sanctuary with their abominations; and yet these were the men who accompanied the ark of God into the field of battle. What blindness and hardness of heart! That one sentence, "Hophni and Phinehas were there with the ark of the covenant of God," embodies in its brief compass the terrible reflection of Israel's moral condition.

"And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again." How vain was the shout! — how hollow the boast! — how empty the pretension! Alas! it was followed, as must ever be the case, by humiliating defeat. "The Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. And the ark of God was taken, and the two sons of Eli, Hophni and Phinehas, were slain."

What a condition of things! The priests slain; the ark taken; the glory departed. The ark in which they boasted, and on which they confidently built their hope of victory, was actually in the hands of the uncircumcised Philistines. All was gone. That one terrible fact — the ark of God in the house of Dagon — told the melancholy tale of Israel's complete failure and ruin. God must have reality, truth and holiness in those with whom He deigns to dwell. "Holiness becometh Thy house, O Lord, forever." It was a privilege of the very highest order to have Jehovah dwelling in their midst; but it demanded holiness. He could not connect His name with unjudged sin. Impossible. It would be a denial of His nature, and God cannot deny Himself. He must have the place where He dwells suited to His nature and character. "Be ye holy, for I am holy." This is a grand, fundamental truth, which must be tenaciously held and reverently confessed. It must never be surrendered.

But let us glance for a moment at the history of the ark in the land of the Philistines. It is at once solemn and instructive. Israel had signally failed and shamefully sinned. They had proved themselves wholly unworthy of the ark of the covenant of the Lord; and the Philistines had laid their uncircumcised hands upon it, and actually presumed to bring it into the house of their false god, as if the Lord God of Israel and Dagon could be in the same house! Blasphemous presumption! But the glory which had departed from Israel was vindicated in the darkness and solitude of the temple of Dagon.

God will be God, however His people may fail; and hence we see that when Israel had utterly failed to guard the ark of His testimony, and allowed it to pass into the hands of the Philistines, — when all was lost in man's hand, — then the glory of God shone out in power and splendor: Dagon fell, and the whole land of the Philistines was made to tremble beneath the hand of Jehovah. His presence was intolerable to them, and they sought to get rid of it as soon as possible. It was proved beyond all question to be utterly impossible that Jehovah and the uncircumcised could go on together. Thus it was, thus it is, and thus it ever must be. "What concord hath Christ with Belial? . . . And what agreement hath the temple of God with idols?" None whatever.

Let us now turn for a few moments to 1 Sam. 7. Here we find another condition of things altogether. Here we shall find something of the empty vessel, and, as is ever the case, the fullness of God waiting upon it. "And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord." In 1 Sam. 5 and 1 Sam. 6 we see that the Philistines could not do with Jehovah. In 1 Sam. 7 we see that Israel could not do without Him. This is striking and instructive. The world cannot endure the very thought of the presence of God. We see this from the very moment of the fall, in Gen. 3. Man fled away from God ere God drove him out of Eden. He could not endure the divine presence. "I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself."

Thus it has ever been, from that moment to the present. As someone has said, "If you could put an unconverted man into Heaven, he would get out of it as soon as possible." What a telling fact! How it stamps the whole human race, and accounts for any depth of moral pravity into which a member of that race may sink! If man cannot endure the presence of God, where is he fit for, and what is he capable of? Weighty and solemn questions!

But "all the house of Israel lamented after the Lord." Twenty long, dreary years had rolled on without the blessed sense of His presence; "And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange gods, and Ashtaroth, from among you, and prepare your hearts unto the Lord, and serve Him only, and HE" not the ark — "will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord" (1 Sam. 7: 2-6.)

Here we have a different condition of things altogether from that presented in 1 Sam. 4. Here we see the empty vessel getting ready to receive the fullness of God. There is no hollow assumption, no looking to an outward form for salvation. All is reality, all heart-work here. Instead of the boastful shout, there is the out-poured water — the striking and expressive symbol of utter weakness and good-for-nothingness. In a word, man is taking his right place; and that, as we know, is the sure precursor of God taking His place. This great principle runs like a beauteous golden line all through the divine volume, all through the history of God's people, all through the history of souls. It is wrapped up in that brief but comprehensive clause, "Repentance and remission of sins." Repentance is man's true place. Remission of sins is God's response. The former is the empty vessel; the latter, the fullness of God. When these meet, all is settled.

This is very strikingly presented in the scene now before us. Israel having taken their true place, God is free to act on their behalf. They had confessed themselves to be as water poured upon the ground — perfectly helpless, perfectly worthless. This was all they had to say for themselves, and this was enough. God can now enter the scene and make short work with the Philistines. "If God be for us, who can be against us?"

"And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the Lord: and Samuel cried unto the Lord for Israel; and the Lord heard him. And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel" — How little they knew whom they were coming against, or who was about to meet them! "But the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel.... Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer (the stone of help), saying, Hitherto hath the Lord helped us."

What a contrast between Israel's boastful shout in 1 Sam. 4 and Jehovah's thunder in 1 Sam. 7! The former was human pretension; the latter, divine power. That was instantly followed by humiliating defeat; this, by splendid triumph. The Philistines knew nothing of what had taken place — the water poured out, the penitential cry, the offering up of the lamb, the priestly intercession. What could uncircumcised Philistines know about these precious realities? Just nothing. When the earth rang with Israel's pretentious shout, they could take cognizance of that. The men of the world can understand and appreciate self-assertion and self-confidence; but these are the very things that shut out God. On the other hand, a broken heart, a contrite spirit, a lowly mind, are His delight. When Israel took the low place, the place of self-judgment and confession, then Jehovah's thunder was heard, and the host of the Philistines was scattered and confounded. The fullness of God ever waits on an empty vessel. Blessed, precious truth! May we enter more fully into its depth, fullness, power, and scope!

Ere closing this brief paper, I would just observe that 1 Sam. 4 and 7 remind us of the churches of Laodicea and Philadelphia, in Rev. 3. The former presents to us a condition which we should sedulously avoid; the latter, a condition which we should diligently and earnestly cultivate. In that, we see miserable self-complacency, and Christ left outside. In this, we see conscious weakness and nothingness, but Christ exalted, loved, and honoured; His Word kept, and His Name prized.

And be it remembered that these things run on to the end. It is very instructive to see that the last four of the seven churches give us four phases of the Church's history right on to the end. In Thyatira, we find Romanism; in Sardis, Protestantism. In Philadelphia, as we have said, we have that condition of soul, that attitude of heart, which every true believer and every assembly of believers should diligently cultivate and faithfully exhibit. Laodicea, on the contrary, presents a condition of soul and an attitude of heart from which we should shrink with godly fear. Philadelphia is as grateful as Laodicea is loathsome to the heart of Christ. The former, He will make a pillar in the temple of His God; the latter, He will spew out of His mouth, and Satan will take it up and make it a cage of every unclean and hateful bird — Babylon! An awful consideration for all whom it may concern. And let us never forget that for any to pretend to be Philadelphia is really the spirit of Laodicea. Wherever you find pretension, assumption, self-assertion or self-complacency, there you have, in spirit and principle, Laodicea — from which may the good Lord deliver all His people!

Let us be content to be nothing and nobody in this scene of self-exaltation. Let it be our aim to walk in the shade, as far as human thoughts are concerned, yet never be out of the sunshine of our Father's countenance. In a word, let us ever bear in mind that "the fullness of God ever waits on an empty vessel."

Christ in the Vessel

Charles Henry Mackintosh

Text: Mark 4: 35-41

"Man's extremity is God's opportunity." This is a very familiar saying. It often passes among us; and, no doubt, we fully believe it; but yet, when we find ourselves brought to our extremity, we are often very little prepared to count on God's opportunity. It is one thing to utter or hearken to a truth, and another thing to realize the power of that truth. It is one thing, when sailing over a calm sea, to speak of God's ability to keep us in the storm, and it is another thing altogether to prove that ability when the storm is actually raging around us. And yet God is ever the same. In the storm and in the calm, in sickness and in health, in pressure and in ease, in poverty and in abundance, "the same yesterday, and to-day, and forever" — the same grand reality for faith to lean upon, cling to and draw upon, at all times and under all circumstances.

But alas, we are unbelieving! Here lies the source of weakness and failure. We are perplexed and agitated, when we ought to be calm and confiding; we are casting about, when we ought to be counting on God; we are "beckoning to our partners," when we ought to be looking unto Jesus. Thus it is we lose immensely, and dishonour the Lord in our ways. Doubtless there are few things for which we have to be more deeply humbled than our tendency to distrust the Lord when difficulties and trials present themselves; and assuredly we grieve the heart of Jesus by thus distrusting Him, for distrust must always wound a loving heart. Look, for example, at the scene between Joseph and his brethren in Genesis 50.

"And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him."

It was a sad return for the love and tender care which Joseph had exercised towards them. How could they suppose that one who had so freely and fully forgiven them, and spared their lives when they were entirely in his power, would, after so many years of kindness, turn upon them in anger and revenge? It was indeed a grievous wrong, and it was no marvel that "Joseph wept when they spake unto him." What an answer to all their unworthy fear and dark suspicion! A flood of tears! Such is love! "And Joseph said unto them, Fear not: for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Now therefore, fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them. "

Thus was it with the disciples on the occasion to which our paper refers. Let us meditate a little on the passage.

"And the same day, when the even was come, Jesus saith unto them, Let us pass over unto the other side. And when they had sent away the multitude, they took Him even as He was in the ship; and there were also with Him other little ships. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And He was in the hinder part of the ship, asleep on a pillow."

Here, then, we have an interesting and instructive scene. The poor disciples are brought to their extremity. They are at their wits' end. A violent storm — the ship full of water — the Master asleep. This was a trying moment indeed, and assuredly we, if we look at ourselves, need not marvel at the fear and agitation of the disciples. It is not likely that we should have done better had we been there. Still, we cannot but see wherein they failed. The narrative has been penned for our learning, and we are bound to study it, and seek to learn the lesson which it reads out to us.

There is nothing more absurd and irrational than unbelief when we come to look at it calmly. In the scene before us this absurdity is very apparent; for what could be more absurd than to suppose that the vessel could possibly sink with the Son of God on board? And yet this was what they feared. It may be said they did not just think of the Son of God at that moment. True, they thought of the storm, the waves, the filling vessel, and, judging after the manner of men, it seemed a hopeless case. Thus it is the unbelieving heart ever reasons. It looks only at the circumstances, and leaves God out. Faith, on the contrary, looks only at God, and leaves circumstances out.

What a difference! Faith delights in man's extremity, simply because it is God's opportunity. It delights in being "shut up" to God — in having the platform thoroughly cleared of the creature, in order that God may display His glory — in the multiplying of "empty vessels," in order that God may fill them. Such is faith. It would, we may surely say, have enabled the disciples to lie down and sleep beside their Master in the midst of the storm. Unbelief, on the other hand, rendered them uneasy; they could not rest themselves, and they actually aroused the blessed Lord out of His sleep by their unbelieving apprehensions. He, weary with incessant toil, was snatching a few moments repose while the vessel was crossing the sea. He knew what fatigue was; He had come down into all our circumstances. He made Himself acquainted with all our feelings and all our infirmities, being in all points tempted like as we are, sin excepted.

He was found as a man in every respect, and as such He slept on a pillow, rocked by the waves of the sea. The storm and the billows beat upon the vessel, although the Creator was on board, in the person of that weary, sleeping Workman.

Profound mystery! The One who made the sea, and could hold the winds in His almighty grasp, lay sleeping in the hinder part of the ship, and allowed the sea and the wind to treat Him as unceremoniously as though He were an ordinary man. Such was the reality of the human nature of our blessed Lord. He was weary — He slept, being tossed on the bosom of that sea which His hands had made. O pause and meditate on this wondrous sight. Look closely, think upon it. We cannot expatiate upon the scene; we can only muse and worship.

But, as we have said, unbelief roused the blessed Lord out of His sleep. "They awake Him, and say unto Him, Master, carest Thou not that we perish?" What a question! "Carest Thou not?" How it must have wounded the sensitive heart of the Lord! How could they ever think that He was indifferent to their trouble and danger? How completely must they have lost sight of His love, to say nothing of His power, when they could bring themselves to say, "Carest Thou not?"

And yet, have we not in all this a mirror in which to see ourselves reflected? Assuredly we have. How often, in moments of pressure and trial, do our hearts conceive, if our lips do not utter the question, "Carest Thou not?" It may be we are laid on a bed of sickness and pain, and we know that one word from the God of all power and might could chase away the malady and raise us up; and yet the word is withheld. Or perhaps we are in need of temporal supplies, and we know that the silver and gold, and the cattle upon a thousand hills, belong to God — yea, that the treasures of the universe are under His hand — and yet day after day rolls on, and our need is not supplied. In a word, we are passing through deep waters, in some way or another; the storm rages, wave after wave rolls over our tiny vessel, we are brought to our extremity, we are at our wits' end, and our hearts often feel ready to send up the terrible question, "Carest Thou not?" The thought of this is deeply humbling. To think of our grieving the loving heart of Jesus by our unbelief and suspicion should fill us with the deepest contrition.

And then the absurdity of unbelief! How can that One who gave His life for us — who left His glory and came down into this world of toil and misery and died a shameful death to deliver us from eternal wrath — how can such a One ever fail to care for us? But yet we are ready to doubt, or we grow impatient under the trial of our faith, forgetting that the very trial from which we so shrink and under which we so wince is far more precious than gold, for the former is an imperishable reality, whereas the latter must perish in the using. The more genuine faith is tried, the brighter it shines; and hence the trial, however severe, is sure to issue in praise and honour and glory to Him who not only implants the faith, but also passes it through the furnace and sedulously watches it therein.

But the poor disciples failed in the moment of trial. Their confidence gave way, they roused their Master from His slumber with that most unworthy question, "Carest Thou not that we perish?" Alas, what creatures we are! We are ready to forget ten thousand mercies in the presence of a single difficulty. David could say, "I shall one day perish by the hand of Saul"; and how did it turn out? Saul fell on mount Gilboa, and David was established on the throne of Israel. Elijah fled for his life at the threat of Jezebel; and what was the issue? Jezebel was dashed to pieces on the pavement, and Elijah was taken to Heaven in a chariot of fire. So here, the disciples thought they were going to be lost, with the Son of God on board; and what was the result? The storm was hushed into silence, and the sea became as glass, by that Voice which of old had called worlds into existence. "And He arose and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm."

What a combination of grace and majesty is here! Instead of rebuking them for having disturbed His repose, He rebukes those elements which had terrified them. It was thus He replied to their question, "Carest Thou not?" Blessed Master! Who would not trust Thee? Who would not adore Thee for Thy patient grace and unupbraiding love?

There is something perfectly beautiful in the way in which our blessed Lord rises, without an effort, from the repose of perfect humanity into the activity of essential deity. As man, wearied with His work, He slept on a pillow; as God, He rises, and, with His almighty voice, hushes the storm and calms the sea.

Such was Jesus — very God and very man — and such He is now, ever ready to meet His people's need, to hush their anxieties and remove their fears. Oh that we trusted Him more simply! We have little idea of how much we lose by not leaning more on the arm of Jesus, day by day. We are so easily terrified. Every breath of wind, every wave, every cloud, agitates and depresses us. Instead of calmly lying down and reposing beside our Lord, we are full of terror and perplexity. Instead of using the storm as an occasion for trusting Him, we make it an occasion for doubting Him. No sooner does some trifling trouble arise than we think we are going to perish, although He assures us that He has numbered the very hairs of our head. Well may He say to us as He said to His disciples, "Why are ye so fearful? How is it that ye have no faith?"

It would indeed seem at times as though we had no faith. But oh, His tender love! He is ever near to shield and succor us, even though our unbelieving hearts are so ready to doubt His Word. He does not deal with us according to our poor thoughts of Him, but according to His own perfect love toward us. This is the solace and stay of our souls in passing across life's stormy sea homeward to our eternal rest. Christ is in the vessel. Let this ever suffice. Let us calmly rely on Him. May there ever be, at the very center of our hearts, that deep repose which springs from real trust in Jesus! And then, though the storm rage and the sea run mountains high, we shall not be led to say, "Carest Thou not that we perish?" Is it possible we can perish with the Master on board? Or can we ever think so with Christ in our hearts? May the Holy Spirit teach us to make a fuller, freer, bolder use of Christ! We really want this just now, and shall want it more and more. It must be Christ Himself, laid hold of and enjoyed in the heart by faith. Thus may it be to His praise and our abiding peace and joy!

We may just notice, in conclusion, the way in which the disciples were affected by the scene on which we have been dwelling. Instead of the calm worship of those whose faith had been answered, they manifest the amazement of those whose fears had been rebuked. "They feared exceedingly, and said one to another, ‘What manner of man is this, that even the wind and the sea obey Him?’" Surely they ought to have known Him better.

Yes, and so should we.

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