For: Christian Workers and Bible Students

SERIES 1 – 10 … By Pastor James Smith

Series 11 – 12 … By Robert Lee

BOOK 2

Preface

Little did we think when, with fear and trembling, we launched the first small monthly part that it would so soon grow into so many volumes. For this special token of the Master’s favour we are sincerely thankful. It is an unspeakable delight for us to know that very many weary gleaners have found therein ‘Handfuls on Purpose.” All who choose to glean here, are as much at liberty to take home for their own use what they find as Ruth was, when she gleaned among the sheaves in the fields of Boaz. We esteem it a great privilege to have the opportunity of ministering in any small degree, to the encouragement and usefulness of the lowliest of Christ’s servants, believing that “inasmuch as ye did it unto one of the least of these My brethren, ye have done it unto Me” (Matt. 25. 40). In this volume, which we trust will also be found helpful in “the quiet hour,” we have once more humbly attempted to fulfil the Apostle’s injunction, “Let him that is taught in the word communicate unto him that teacheth in all good things” (Gal. 6. 8). What we have prayerfully received, we herewith prayerfully give. James Smith.

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HANDFULS ON PURPOSE Series 1 - 12

Old Testament Series

Genesis, 1.Exodus 2.Leviticus, Numbers, 3.Deuteronomy to Judges, 4.Ruth to Kings, 5.2 Kings to Esther, 6.Job, 7.Psalm, 7, 8.Proverbs to Song of Solomon, 8.Isaiah to Daniel, 9.Hosea to Malachi, 10.

NEW TESTAMENT

Matthew, 1, 2. Mark, 2, 3. Luke, 3, 4, 5. John, 6, 7. Acts, 8. I Corinthians to Titus, 10. Philemon to 2 Peter, 11. I John to Revelation, 12.

-------------------------------------------------- Series 1 - 10 - By Pastor James Smith.

Series 11 and 12 - By Robert Lee. ---------------------------------------------------

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SPIRITUAL PATTERNS NOTES ON THE TABERNACLE

THE ALTAR OF INCENSE. Exodus 30. 1-10, 34-38; Luke 1.9-13; Revelations.3-4.

FROM the wilderness without to the presence of God within the holy of holies there were seven steps or experiences. 1. Decision at the gate. 2. Acceptance at the altar. 3. Cleansing at the layer. 4. Intercession at the altar of incense. 5. Fellowship at the table. 6. Testimony at the candlestick. 7. Faith turned into sight within the vail 1. It’s Purpose. The altar of incense must not be confounded with the altar of burnt offering. No sacrifice was ever offered upon this altar. Only incense could be put upon its ever burning coals. The sacrifice must be made outside, at the door of entrance. The incense of this blood-sprinkling altar speaks of the merit of the atoning blood ascending up unto God, and may also be a foreshadowing of that precious Name through which we make our requests known unto God. “If ye ask anything in My Name, I will do it” (John 14. 14). “His Name is as ointment poured forth” (Cant. 1. 3). II. Its Materials. Like the great altar outside, this one was also made of two different materials. Not wood and brass, but wood and gold. Here again the divine and human character of Christ is brought before us. In the brazen altar the wood was strengthened by the brass. In the altar of incense the wood (human nature) is glorified by the gold. Christ was crucified in weakness, but raised in glory. He who was the “Man of Sorrows” is now the Man in the glory. He took upon Him the likeness of sinful flesh. Now the likeness has been glorified in Him. What an encouragement to prayer and faith when we remember that the Lord of the glory is still truly human! “Consider Him” (Heb. 12. 3). III. Its Position. It stood within the door, in the centre of the holy place, and straight with the brazen altar, the layer, and the ark of the mercy-seat. Those vessels which stood in line with the great altar and the mercy-seat seem to indicate the provision made for our approaching unto God. The mercy-seat was the throne of God, the altar of incense stood before it. This is the position of it in Revelation 8. 3. How significant of Him who is our Great High Priest, now’ before the throne making intercession for us. IV. Its Height. It was “two cubits” high. For some special reason it was half a cubit higher than the other vessels. He who humbled Himself unto death has now been ‘highly exalted.” God raised Him from the dead and set Him “far above all” (Eph. 1. 20, 21). He is now Head over all to His Church. In the estimate of God the merit of His Son’s death is far above all. Praise His Name, although we may not be able to appreciate the full value of the Saviour ‘s death, God can—and God does. He can and will bless us, according to His own high estimate of the worth of Christ’s atoning work. V. Its Staves. The staves or shafts by which it was to be carried were not to be removed. They were to be ever present with the altar. Thus the altar was ever ready for the march. May we not learn here that the value of Christ’s intercession may be ours, in every place or circumstance, and that continually. “Lo, I am with you alway” (Matt. 28. 20). Always ready! What a privilege! Always near! What a blessing I Are we living in the power of it? When we offer our

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petitions unto God, mingled with the sweet incense of the precious Name of Jesus, do we realise that we are standing between the staves of His faithfulness and power?

VI. Its Horns. At each corner of the altar was a golden born. The horn is the symbol of power. Here they speak of the power of His intercession. The number four may have reference to the four camps of Israel, and would indicate power sufficient for all. “Able to save to the uttermost, seeing He ever liveth to make intercession” (Heb. 7. 25). The power of Christ’s intercession does not lie in His persuasiveness, but in the fact of His presence before God as the glorified Son of Man. That God has exalted Him to His own right hand in human form is the guarantee to every believer of every temporal and spiritual blessing. The wounds of Christ never heal in the eye of our gracious God. He is always “the Lamb as it bad been slain” (Rev. 5. 6). He has power to put away sin, power to keep us from falling, and if we wish to grow in the knowledge of God let us not forget that He has also “power to open the book” (Rev.5.5).

VII. Its Crown. Around the top was a ridge or crown, to keep the coal3 from falling off the altar. The coals of fire were protected by a crown of gold. Christ’s priestly power is preserved and assured, in that He is now “crowned with glory and honour” (Heb. 2. 9). It was doubtless a comforting thought to the pilgrim Israelite while carrying the altar over the rough desert that God had made provision against the falling of the coals of fire. Their feet might stumble, but the burning coals were still preserved by the crown of gold. Precious truth, although Peter stumbled and fell, the coals of Christ’s prayer failed not. “I have prayed for thee” (Luke 22. 32). We may fail, but the incense of His merits still ascends. Read the 17th chapter of John while standing at this altar. VIII. The Incense. The value of this altar lay in the incense. As we might expect, that which typifies the merit of God’s sin-atoning Son will have something peculiar and mysterious about it. It was made by the mingling of three spices each part was to be equal weight (Exod. 30. 34-38). What these spices were no man can tell. The merit of the Lord Jesus Christ as our Redeemer consists of three parts—

1. The merit of His LIFE. 2. Of His DEATH. 3. Of His RESURRECTION. These parts are all of equal weight in the sight of God. No one or two of them could avail without the other. It is a mysterious compound which only God can fully understand. He knows the value of each sweet spice. No man was to make anything like it for his own use. It must not be imitated. Who can make a substitute for the merit of Jesus Christ? Alas, there are still many proud enough to make the attempt. The savour of our own righteousness is an abomination to God. Only the sweet incense of God’s own appointing will be pleasing to Him. The righteousness of God, which is unto all and upon all them that believe. When the priest put the spices on the altar the “coals of fire” lifted it up in sweet perfume before God. We need both the incense and the fire. Both come to us through Christ. When the preciousness of Christ is

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realised by one whose afflictions are like burning coals, adoration and praise will rise like a fragrant cloud. Prayers to be sweet and fragrant to the heart of God must come from a burning heart. “I would that ye were cold or hot” (Rev. 3. 15). It is also suggested that the incense was put on the altar “while he trimmed the lamps.” The incense of prayer and the lamp of testimony must always go together. We shine best before men while our heart’s affections are burning toward God. “The love of Christ constraineth us” (2 Cor. 5. 14). In the experience of Isaiah the “live coal” and the great commission were very closely associated (Isa. 6.5-8). “I will put my Spirit within you, then the heathen shall know” (Ezek. 36.27-36). “Ye shall be baptised with the Holy Ghost and with fire, then ye shall be witnesses unto Me.” This altar, like the other vessels, had to be sprinkled on the great day of atonement with the blood of the sacrifice, teaching us that the blessings signified here comes to us through the death of Christ on the Cross, and are all ours in Him. Have we entered into them? Do we enjoy them now? They may be ours at this present moment. We are reminded of this by the fact that the priest, while ministering in the holy place, was still treading on the sands of the desert. He was in “heavenly places,” though yet on the earth. There was no seat here. The priest never sat down, because his work was never finished. Our Great High Priest has entered in, and is set on the right hand of the throne. Hallelujah !

THE TABLE OF SHEWBREAD. Exodus 25. 23-30; Leviticus 24. 5-9.

“Why seek ye the living among the dead?” Why seek the living Saviour among these dead forms and symbols? He is not here. He is risen. Yes! But we come to see, “the place where our Lord lay.” If these are only “grave clothes, “they are the grave clothes of our beloved, glorious Redeemer. Everything connected with Him is deeply interesting to those who love Him with all their heart. I. The Table. Like the altar of incense and the ark of the mercy-seat it was made of shittim wood, overlaid with gold, telling out again, as with silent tongue, the divinity of the Son of Man. The table suggests at once the thought of fellowship. The bread was the “Bread of God,” yet it was to be eaten by the priests. God and the priestly worshippers had communion and fellowship at the table. Blessed privilege, to feast on that which satisfies the heart of God. This sacred joy is ours. Christ is the “Bread of God” (Isa. 6. 33). Think of it, the holy heart of God feasting on the character and work of His Son as our Saviour. He finds infinite satisfaction in Him as man’s Redeemer and Representative. “This is My beloved Son, in whom I am well pleased” (Matt. 3. 17). But Christ is more, He is the “Bread of Life,” bread for man as well as bread for God. Wondrous grace, Christ satisfies both God and man, meets all the claims of the one, supplies all the needs of the other. At the table—in Christ as the Living Bread—we have fellowship with the Father and with His Son.

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Truly, we have a meat to eat which the world knows nothing of. Is Jesus Christ to us what He is to the Father— ENOUGH? It would seem from Exodus 25. 24,25 that the table had two crowns of Gold, one upon the table itself, and one upon the ‘‘border thereof.” In the holy place Christ is crowned by God and by the worshippers. It is only when we enter into the full enjoyment of Himself as the heavenly bread for our souls and the strength of our lives that we will be able to crown Him Lord of all. God has crowned Him, giving Him to be “Head over all.” In all things He has the pre-eminence with the Father. In all things He has the pre-eminence with us? Is it GOD FIRST? Crown Him, crown Him, and your fellowship with Him will be more sweet and abiding.

II.. The Loaves. It seems to us that while the table, made of wood and gold, represents Christ in His twofold nature as God and man, the loaves represent His own moral character and also the character of His people in union with Himself. They were—. 1. MADE OF FINE FLOUR. Flour is the product of earth, and the necessity of man. The human body of Jesus Christ may be seen here His earthly life was like fine flour, perfect in its whiteness. Pilate testified to this when he said, “I find no fault in this Man” (Luke 23. 4). He was without spot. As fine flour He was tested and tried— tempted at every point by God, and men, and devils, but all and everywhere He was the same. No unevenness, no irregularity; everything was methodic, uniform, straight-lot-ward, pure. You turn “fine flour” any way you may, it is still fine flower. No sifting, pressing. or bruising can alter its character. Such was the earthly life of our Lord, because the leven of sin was not in Him.

How does our character correspond with the fine flour? Are we the same joyful, trusting Christians in adversity as in prosperity? Are we always and everywhere alike? Does change of circumstances never 1 ring out any pride, impatience, or self-seeking? Alas I Alas! “Examine me, 0 Lord, and prove me, try my reins and my heart” (Psa. 26. 1,2). “Take My yoke upon you and learn of Me, for I am meek and lowly in heart,’’ (Matt. 11. 29),

2. HAD TO BE BAKED. Although the flour had to be baked into cakes, or loaves, it was “fine flour” still. The baking did not change the character of the flour. The Lord Jesus had no sin, yet He suffered for sin. He was indeed baked in the hot oven of Jehovah’s wrath. “Made a curse for us” (Gal. 3. 13). See Him in the garden in that awful hour of agony and blood. Oh, how fierce was the fire through which our loving and devoted Saviour had to pass! Yet in the midst of it all He remained the same pure, unchanged, and unchangeable One. Fine flour still—glory to His Name I May He make us partakers of such a nature. There are some Christians who are like inferior flour, they don’t bake well. The firing does not seem to improve them much. The flour had to be baked before it could be eaten as holy bread. Our lives will not be of much good to others until we ourselves have passed through the testing fires. Artificial baking-powders will not make up for lack of purity of flour. “Create in me a clean heart, 0 God, and renew a right spirit within me” (Psa. 51. 10).

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3. TWELVE IN NUMBER. We naturally infer from this that the twelve tribes were represented in them. All God’s people stood before Him in these loaves, and stood on one that was well able to bear them up—the golden table. What a picture of our high calling in Christ! All resting on Him who is able to lift us up and keep us ever fresh and acceptable to God. There were great differences among the people in the camp outside; inside they were all alike before God. Judah may go first and Dan last while on the march in the wilderness, but such distinctions vanish on the table. It is so still. We may have gifts, talents, and experiences, differing the one from the other, but before God we are “all one in Christ Jesus” (Gal. 3. 28), all accepted in the Beloved. Not only is our oneness with Christ clearly taught here, but also our oneness with one another. This is of great importance to us. No matter from what part of the camp the twelve loaves came from, in the holy place they were all united to the table and to one another. Being members of Christ, we are members one of another. This double union comes out very fully in that great revelation prayer of the Lord in John 17, “That they all may be one.” 4. RENEWED EVERY SABBATH. The bread of His presence must be ever fresh. Christ as the “Living Bread” is always fresh in the eyes and estimate of God. And what is true of Christ is true also of His redeemed people who are one with Him. The story of the Gospel may appear old and time-worn to many, but to the awakened and hungry soul it is fresh bread from Heaven. The secret of all soul freshness is feeding continually upon Christ the hidden bread. Those who minister in the holy place never need to cry out about their leanness, they walk in the light, and they have a meat to eat that the world knows nothing of. We cannot keep fresh if we live upon the stale bread of old experience. We ought to have a renewal at least once a week. There is ample provision made that we should be so “strengthened with might by His Spirit in the inner man” Eph.3. 16-20). III. The Frankincense The loaves were placed in two rows upon the table, the frankincense, pure, white, and fragrant, was put on the top of the loaves. This pure incense covering the loaves speaks to us of the righteousness of God—or the merit of Christ’s atoning work—imputed to us as we stand by faith upon redemption ground. ‘‘Unto all, and upon all them that believe” (Rom. 3.22). The loaves, though pure in themselves, had no fragrance. A man, though be righteous, has not whereof to glory before God. The frankincense is more than human goodness, it is divine worthiness, something that rises unto God with a sweet, soul-pleasing savour. “In me, that is, in my flesh, dwelleth no good thing” (Rom. 7. 18). In Christ, through the sweet influence of the Holy Spirit, God is able to work in us that which is pleasing in His sight. Amen.

THE CANDLESTICK. Exodus 25. 31-40; Leviticus 24. 1-4; Revelation 1. 12-20.

THE candlestick would be more properly called the “lamp-stand,” as on the top of each branch a lamp stood. It is most suggestive to notice that a distinction is made between the lamp-stand and its branches. The central or upright part was the candlestick, the other parts were simply the branches of it. This is the same precious thought that we have in

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John 15, “I am the Vine, ye are the branches.” Notice the— I. Formation. It was made of “pure gold of beaten work.” There was no wood here; but still, like all the other vessels, it had a twofold character, “Its shaft and its branches.’’ It is supposed that this candlestick was made out of one solid piece of gold, and that it was brought into the desired form by the process of beating. We are here brought within sight of some very deep New Testament truth in connection with Christ and His Church. All of one piece to begin with. In the purpose of God the Lamb was slain, and we were chosen in Him before the foundation of the world (Eph. 1 4). All of one piece, before the world began. Oh, the depths of the wisdom of God! But the candlestick did not appear in reality till the beating had been accomplished. The beating is an emphatic symbol of suffering It was through the sufferings of our Lord Jesus Christ The candlestick was not made in the holy place. The hard, wearisome process of beating was done outside. Christ had to come out from His Father’s presence and go outside the gate of Jerusalem. He only knows all the depth of meaning that lay in this word “beating.” it was that we might become partakers of His divine nature He suffered for us, the Just for the unjust, that He might bring us to God. II. Size. The candlestick, like the layer—the type of the Holy Spirit—was given without measure. It is to be wondered at that those two vessels, which represent the two great mysteries of the Church and the Holy Ghost, should be mentioned without any definite measurement. The Church was a mystery hid in the ages of old. Who can measure the mystical body of Christ? Its presence cannot be understood by the carnally minded. It is a great mystery. There are three unions that are all alike mysterious: 1. The union between the Father, Son, and Spirit. 2. The union between the Son and man. 3. The union between the believer and Christ. III. Position. The layer stood in the centre of the holy place, the table of shewbread on the right side, and the candlestick on the left. All those vessels which stood in a straight line show the provision God has made for our coming near unto Himself. Those which stood by the way represent the privileges and responsibilities of the saved ones. The only light in the holy place was from the golden lamp-stand. There were no windows, no natural light. In this light only did the priest offer incense and renew the bread on the table. iii the light of His presence must all holy work be done, “Thou art my lamp, 0 Lord” (2 Sam. 22 29). it is when we wall; and work in the light of the sparks of our own kindling that we blunder and stumble an I fail. The Church, like the candlestick, is in the purpose of God a separate thing. In the world, but not of it. ‘for their sakes I sanctify Myself, that they also might be sanctified in truth’’ (John. 17. 19). the branches are no: of the world, Because the shaft is not of the world. (John 17: 16-18.

IV. Shaft and Branches. The shaft, or centre part, was called the candlestick. The shaft is Christ, the branches on either side are His people. Jesus in the midst. In all things He has the pre -eminence. The branches were beaten out of it. Eve, the type of the Church, was taken out of the side of Adam, “Members of His flesh, and of His bones” (Eph. 5. 30).

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The shaft with its branches were all of pure gold. The branches were made partakers of the same nature as the candlestick. This we, as believers, have through the operation of the Holy Spirit. Observe further that the strength of the branch lay in the shaft. Apart from the shaft the branch had no power to stand, “Without me ye can do nothing~~ (John 15.5). “I can do all things through Christ who strengtheneth me” (Phil. 4. 13). The beauty of the shaft was put upon each branch. The knobs, bowls, and flowers which adorn the centre lamp.. stead was to be wrought upon each individual branch. Is not this beautiful? Let the beauty of the Lord our God be upon us. It is the will of God that the same spirit which wrought in Jesus should work in us, changing us into the same image (2 Cor. 3. 18). Let us “put on the new man, which is after the image of Him that created him” (Col. 3. 10; John 17. 22).

The same position and privileges which belonged to the shaft belonged also to the branches. Risen with Him and seated together with Him “in heavenly places” (Eph. 1.3). “Where I am there shall ye be also~~ (John 14.3). Perhaps the three branches on either side may also indicate the three great gifts in the Church—evangelists, pastors, teachers, This is the true order. The outside branch was the longest. The first duty of the Church is to evangelise. The second branch is the pastor, who gathers together the evangelised ones, and cares for them as a flock. The third branch is the teacher. This one dwelt neared to the shaft. Nearness to Christ is indispensable to profit-able teaching. They sit at His feet and learn of Him. Although the offices are different they all belong to, live by, and exalt the same Lord—’ ‘all one in Christ.’~ V. Light. The light of the candlestick was something different from the candlestick itself. You may have a lamp-stand without a lamp, or a lamp without a light, just as you may have the form of godliness without the power. But the candlestick was made for the very purpose of bearing the light. Its light was the gift of God. “The LIFE was the LIGHT” (John 1. 4). The light then is a beautiful type of life. The life we have in Christ is life from God, it is the life of God. Ere we can shine before God we must, like the candlestick, be lit with the holy fire of life from God. This light was never to go out. No. The life we get is “eternal life,” it shall never go out. The secret of a steady, powerful testimony lies not in having abundance of knowledge, but in having abundance of life. Let us remember that the life is the light. Letting our light shine simply means letting the life of the Christ who dwells within us be seen. This light, like the fire on the altar, was to be used and kept, but not made. Eternal life is not the product of men, it is “the gift of God” (Rom. 6.23). “Ye must be born from above” (John 3. 3). Note further the great purpose of this light. It was to— 1. SHINE “BEFORE THE LORD.” Our first great business as Christians is to live before God. “ONE is your Master, even Christ” (Matt. 23. 8). Walk before Me, said God to Abraham. It is possible to shine in the eyes of men and yet not be shining before God. To this end we need the devoted heart and the single eye “Ye are not your own, ye are bought with a price, therefore glorify God in your bodies and your spirits which are His” (1 Cor. 6.20). While the candlestick was shining “before the Lord” it was also—

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2. SHINING UPON THE TABLE. When we are living only to please God, then are we revealing Christ as the bread of life to others. Men see in Christ the bread they need for their poor, perishing souls by the bright joyful light of the consecrated life. In shining before God we best commend the Lord Jesus Christ, There is no room here for men-pleasing.

In shining ‘‘before the Lord’’ it also— 3. SHONE UPON THE ALTAR. The power of prayer will be seen and felt through the life that ‘s lived before God. The God that answers prayer is the God that answers by the fire of a holy, God-glorifying life. It also—

4. SHONE UPON ITSELF. In shining before God we are manifesting to others the beauty the Lord our God hath put upon us. “They, seeing your good works, may glorify your Father who is in Heaven” (Matt. 5. 16). Only that which He hath wrought in us can be seen when we live and labour in the presence of “JESUS ONLY.” VI. Oil. The power of the candlestick was in the light that it bore. But the light needed to be fed. The new life given us of God needs sustenance Pure olive oil was provided for the light. Oil is a striking emblem of the Holy Spirit. Pentecost was the pouring in of the oil upon the flickering lives of the early disciples. We may have life, but we cannot have life abundantly unless we have a plentiful supply of the spirit of grace. A dry wick testimony is a poor one. How is this oil applied? The Spirit takes the things of Christ and shows them to us, so when these precious things are seen and accepted, faith is strengthened and the life made brighter. The holy oil is a prime necessity if the lamp of testimony is to be kept bright1y burning There is no escape from this. If our Christian life is dull, hazy, and fitful, that is evidence enough that we lack the oil of the spirit of liberty. Education and earnestness are no substitutes for the pure life-inspiring oil of the Holy Spirit. The oil cannot shine of itself, neither can it make a dead lamp shine. It can only manifest its mighty power through the fire of a living soul. It is said of the Spirit that ‘‘He shall not speak of Himself,’’ but He can make the life which we have received through Christ shine so brightly that Christ our Lord shall be magnified in us. “He shall glorify Me,” Jesus said. He does thus glorify Him in us. The priest supplied the oil for the lamps. He trimmed them with his own hands. How much more will He give the Holy Sp1rit to them that ask Him? To be filled with the Spirit means to be filled with faith, with love, with wisdom, and power, so that our lives will be Christ-like and honouring to God. “Not by might, nor by power, but by my Spirit, saith the Lord” (Zech.4. 1-6). VII. Tongs and Snuffers. These were small but indispensable things. The lamps needed trimming, the ashes must be removed from the wick. Oh, yes, there are ashes even here. There is something betimes in the best of men that could do better without. But note that the ashes which mar the testimony of the light do not come from the holy oil, but from the body of the wick. The hindrance is never in the Holy Spirit, but in ourselves. It may be a little rising of the self-will, some duty neglected. some sin unconfessed. But it is a blessed consolation that although our Great High Priest may need to use the snuffers of

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trial and affliction to purify, He never uses the extinguisher. When Peter denied Him He did not extinguish him, but applied the trimming tongs of gracious intercession. We have not an high priest who cannot be touched with a feeling of our infirmities. The snuffers were of pure gold. The fiery trials through which we may be brought will not be joyous, but grievous. Nevertheless they work for us an eternal weight of glory. The trial of your faith is “more precious than gold” (I Peter 1. 7). The snuffers are not used for pain, but for profit, that the lamp should shine all the brighter. Golden trials in the hands of a merciful high priest who looks to the “afterwards.” “Thy will be done” (Matt. 26. 42). Work then in us both to will and to do of Thy good pleasure. Beloved fellow-believer, in the day of trouble consider the golden snuffers.

THE VAIL. Exodus 26. 30-32; Mark 15. 38; Hebrews 10. 19, 20.

I. The Name. The name “vail” suggests something which conceals, a something hidden behind which cannot yet be seen. The vail on the face of Moses screened the glory gleaming within. The vail of unbelief in the heart hides from the soul the glory of the grace of God, as seen in the face of Jesus. The vail of the Tabernacle hid—or came between—the priest and the glory of the divine presence, which rested on the mercy-seat in the holy of holies. It is a type of the body of the Lord Jesus Christ. He took upon Him “the likeness of sinful flesh” (Rom. 8. 3). This flesh, like a vail, concealed the glory of His divine character. His transfiguration on the mount was an incidental outburst of the hidden glory which dwelt within. The divine majesty was always there, but the weak body of flesh vailed it. Our own bodies are but vails which hide from us the face of our loving and glorified Lord. Death is but the rending of the vail, the opening of the way for our access into His immediate presence. “Absent from the body, present with the Lord” (2 Cor. 5. 8). Just now—how sweet the thought— only a vail between. II. The Character. 1, It was made of “FINE TWINED LINEN.” May we not see here the moral purity of Jesus Christ as a Man. His character was as “fine linen,” pure and spotless. Satan came but found nothing in Him. The garment of His thoughts and life was without spot. This linen was to be “fine twixed.” Who can look at the texture of Christ’s life and character without exclaiming how wonderful! The divine and human natures were indeed finely twined. So beautiful were they wrought together, so closely were they united, that in looking on one can only say, “Behold the Man” (John 19. 5). 2. It was to be of “CUNNING WORK” Now we must look deeper down than the visible texture of the life of Jesus. We come to His birth, the mystery of the incarnation. This is in truth “cunning work,” because it is the work of the Holy Ghost. “The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee; therefore also that holy thing which shall be

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born of thee shall be called the Son of God” (1 Tim. 3. 16). Cunning work! “Great is the mystery of godliness, God manifest in the flesh!” (1 Tim. 3. 16). Who but Christ Himself could ever have suggested such a type. 3. It was “BLUE, PURPLE, AND SCARLET.” The same colours appear in the gate and the door, because it is the same Divine Man all the way. The “blue” speaks of Him who came from Heaven. The scarlet of Him who was born of a woman~ The purple, formed by mingling blue and scarlet, speak of Him as God and Man in one Person, the Mediator, the Royal Priest, Emmanuel. Can we join with Mary in saying, “My soul doth magnify the Lord, and my spirit bath rejoiced in GOD my Saviour ” (Luke 1. 46). III. The Position. This holy vail hung right in front of the ark of the mercy-seat. It was the only wall of separation between the holy place and the holy of holies. It was only through the vail that the priest could enter into the HOLY PRESENCE. It is only through Christ that we can have access unto God, “I am the Way” (John 14. 6). This vail could only be parted once a year. as the priest entered in not without blood. But notice that before he could enter in the vail had to be removed. This must have been a deeply solemn act on the part of the priest. In putting aside the vail he had at once to do with Jehovah Himself. How significant I Let us approach the truth with profound reverence. Christ must be removed. The holy One must needs be set aside ere man through atoning blood can enter into fellowship with God. When those sin-blinded priests and rulers cried, “Away with Him! Away with Him!” (John 19. 15),they were ruthlessly tearing the holy vail aside, and exposing themselves to the wrath of the God of Israel (Acts 2. 23). Yet the purpose of God was being fulfilled. [V. The Rending. As soon as Jesus gave up the ghost “the vail of the Temple was rent in twain, from the top to the bottom” (Matt. 27. 51). The vail of the Temple is supposed to be the same vail that was used in the Tabernacle. The death of Christ on the Cross and the rending of the vail on the pillars are closely linked together, because they signify the same thing, that we may have liberty to enter into the holiest “by a new and living way which He hath consecrated for us through the vail, that is to say, His flesh” (Heb.10.19,20). It was— DIVINELY RENT--. It was rent from the top. Rent from above, rent by God. Had it been the work of man it would have been torn from the bottom There is a deep meaning in all this It was true that “with wicked hands” they crucified and slew Him. Yet He could say, ‘‘No man taketh My life from Me.’’ Here is the point. ‘‘It pleased the LORD to bruise Him, HE hath put Him to grief” (Isa. 53. 10). “My God, my God, why hast Thou forsaken me?” (Psa. 22 1). He made our sins to meet on Him. The vail was rent from the top, the hands of God were stretched forth, they took hold of it and opened it up, indicating that the death of His beloved Son has met every righteous claim, and that now He

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sets before us an open door into the presence of His mercy-seat. 2. RENT IN THE MIDST. Not down the side. It was no side entrance Christ made for us by His atoning death. The ark, with its mercy-seat and shekinah glory, stood in the centre of the holy of holies and close to the vail. The vail, being rent in the midst, was rent right in front of the mercy-seat. Faith in Christ brings the sinner into immediate touch with a merciful God (Rom. 3. 25). 3. RENT COMPLETELY. From the lop to the bottom. Not a thread was left in the way. Grace began it and grace completed it. “It is FINISHED!” He hath indeed perfected that which concerneth us. Every difficulty in God’s way of saving men is now removed, and removed by Himself. The LAMB OF GOD has taken away the sin of the world (John 1. 29). God rises up and rends asunder the separation vail, that He might offer His mercy to all who approach Him in the Name and through the blood of Jesus Christ His Son. “God is in Christ reconciling the world unto Himself, not imputing their trespasses” (2Cor.5.l9). “I flee to Thee to hide me ”(Psa. l43.9). There is salvation in “none other Name” (Acts 4. 12). Now that the vail is rent all human priestly pretensions are worthless. “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16. 31).

II.

THE HOLY OF HOLIES. Exodus 25 10-22; Numbers 7. 89; Hebrews 9.

THERE were three divisions in the Tabernacle. The “court,” the “holy place,” and the “holy of holies,’’ perhaps corresponding to the body, soul, and spirit. In the innermost of all the God of glory dwells. The holy of holies was but a small apartment, 15 feet every way, a perfect cube. What condescension for the God of Heaven to manifest His presence in such a lowly place. God, who dwells in the high and holy place, dwells also with him who is of a humble spirit (Isa. 57. 15). Why was it called the “holy of holies?” Because it was the abode of Him who is the “holiest of all.” ‘The presence of God makes holy. The secret of all holiness is the indwelling of the holy One. It is not so much an attainment as a possession, not so much a rising up as a bowing down. All holiness is in God. We are holy just in proportion as we are filled with the holy One. Be filled with the Spirit, and Christ the holy One shall dwell in your heart by faith (Eph. 3. 16, 17). The way into the holiest was only by the blood. There is no holiness possible to man but through the blood of Jesus. The priest approached this sacred place but once a year, not without blood, with shoeless feet, and clothed in white linen robes. Here that voice was ever heard saying, “Put off thy shoes from thy feet, for the place whereon thou standest is holy ground” (Exod. 3. 5). Looking for holiness is a solemn and awful search. It is seeking to live in the light and presence of Him who tryeth the heart and who cannot look

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upon sin. It implies the concentration of all our desires into one purpose, to glorify Him (Psa. 27, 4). We don’t know that the priest ever uttered an audible word within the vail. The nearer we come to God the more we are inclined “to keep silence before Him.” The holy of holies is the true place of worship. May His presence ever be so real to us that when we do bow to worship we shall realise in deed and in truth that we fall down before HIM. Why did the high priest never refer to what he saw within the vail? There are spiritual experiences which are not to be talked about. Eye blinding visions and heart melting manifestations that are unspeakable. Paul was caught up to the Third Heaven (holy of holies), and heard unspeakable words which it is impossible for a man to utter (2 Cor. 12. 1-4). These are some of the secret soul-satisfying evidences Christians have, that the wisdom of the world knows nothing about. A meat to eat that they knew not of. But remember, only in the holy of holies shall it be seen. “In the secret of Thy Tabernacle, 0 Lord, hide Thou me!” I. The Ark and the Mercy-Seat. The furniture of the most holy place was very scant. There is no need for much else where God Himself is. Having Him, we have all things and abound. The ark and the golden censer alone had their place inside the vail. The ark with its mercy-seat lid, covering a law that had been broken, representing the finished work of Christ. ‘The ever-present censer (unless on the great day of atonement) suggesting continual intercession before God. It is most interesting to notice that the ark was the first ves’e1 God instructed Moses to make. In revealing this way of salvation God began with that which was nearest to Himself. This ladder came down from Heaven, It was a way made from within, How could it he otherwise if man is to be saved by GRACE? The first step toward redemption is a divine one. As it has been “God first” for us, so it should be “God first” in us. There are two ways of looking at the great salvation accomplished for us through Christ Jesus. Looked at from within we see the sovereign grace of God coming out to man, seeking him in spite of all his sin and guilt. Looked at from without we see man’s great responsibility. II, The Materials of the Ark. It was made of ‘‘shittim wood, overlaid with gold within and without.’’ Once more the double character of the Lord Jesus as the way to God is before us. The wood telling us of His human nature, the gold of His divine. Here humanity in the Person of Christ is glorified both within and without As a Man God was glorified in His inward thoughts and in His outward acts alike. The wood of itself is of little worth, but the gold gave value and preciousness to it. Here all the worth of the gold is imputed to the wood It was one ark. Precious thought, all the value and power of divinity is in Christ our Lord as the Son of Man. He is risen now in the form of Man, yet possessing all the preciousness and power of Almighty God. Within the vail He is the glorified Man, both within and without. No wonder Peter calls His blood ‘‘precious.’’ The life is in the blood. All the value of the eternal God was in the Blood of Jesus. The divinity of Christ gives infinite efficacy to the blood of Christ, The Unitarian delusion has not a spot for the sole of its foot in the types of the Tabernacle. Every vessel is a condemnation of such a Christ-dishonouring creed. The wood in the ark within was the

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same as the wood in the altar without (shittim), proclaiming the truth that the Jesus who suffered on the Cross without is the very same Jesus who is glorified on the throne within. God has highly exalted Him who became obedient unto death. III. The Position of the Ark. As you already know the ark rested in the holy of holies. Christ, “who through the eternal Spirit offered Himself without spot to God,” is now in the presence of the living God serving Him (Heb. 9. 14). God’s high estimate of Jesus is seen in His finding rest in the presence of God.

The ark was the centre of the camp of Israel. God was in the midst of her. Jesus Christ His Son was, and is, in the midst of all God’s plans and purposes. By Him God made all things; “without Him was not anything made that was made” (John 1. 1-3) Through Him God made the world; through Him God also redeemed it; in all things He has the pre-eminence. Let us give Christ the high place God gives Him, the Centre of all. May He be in the centre of our hearts, our purposes, and lives! This is His true place. “If any man open the door I will come in” (Rev. 3. 26). All the other vessels were valueless without this one. They all prepared the way to this, they were but steps leading up to fellowship with God here at the mercy-seat. We are saved and sanctified that we might be made meet to serve and worship. IV. The Contents of the Ark. There were three things in the ark. The tables of the law, the pot of manna, and the rod that budded. The contents of the ark represent what Christ has secured in behalf of His people, an inheritance for the saints. Let us look at them— 1. THE TABLES OF THE LAW. The law is holy, just, and good. It represents the holy and righteous demands of a just God. it was given at the hands of Moses to a people who clamoured for a written declaration of His will, and who said, “All that the Lord hath spoken we will do” (Exod. 19. 8). And while the law was being received they danced around a golden calf. The law was broken and judgment incurred. When man failed at first God did not give him a law but a promise (Gen. 3. 15), He knew that man could never be saved through law-keeping. “By the deeds of the law shall no man be justified” (Rom. 3. 20). By the law is the knowledge of sin, not the forgiveness of sin. By works man is a great failure. But now, since man has failed, grace comes in. God tells Moses to shut up the law in the ark. The ark literally kept the law. The lid or golden mercy-seat covered it, and hid it in the heart of the ark. “The law was given by Moses, but grace came by Jesus Christ” (John 1. 17). Christ as the ark of God could say, “Thy law have I hid in My heart, I delight to do Thy will, o my God.” The holy broken law was shut up in Him, He kept it. He still keeps it. It was magnified in Him. Now it is taken out of the way as an obstacle in the way of men’s salvation, “Nailing it to His Cross” (Col. 2. 14). The law finds a peaceful resting-place in Him who is all glorious, both within and without. It is perfectly kept here. God Himself guards it and rests satisfied on Him who covers it. Now grace reigns in righteousness. 2. THE POT OF MANNA. The children of Israel fed on manna during the forty years of their wanderings. A golden pot of manna was deposited in the ark as a memorial. This was bread hidden in the ark, “hidden manna” (Rev. 2. 17), There is in Christ a secret

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soul-satisfying power. He is the Living Bread which came down from Heaven. The hidden bread can only be enjoyed by those who understand and appreciate a covered law. But perhaps the “hidden manna” in the ark, in which I he God of glory rested, had also a heavenly aspect, Had it not a voice for God? The Lord Jesus Christ is also the “Bread of God,” soul-satisfying food for the heart of His heavenly Father. The hidden law speaks of a justice that has been satisfied, the hidden manna of a satisfied heart—’ ‘This is My beloved Son, in whom I am well pleased” (Matt. 3. 17). 3. THE ROD THAT BUDDED (Heb. 9. 4). The story of the rods is found in Numbers 17. The dead stick, representing Aaron, was made to bud and blossom, and bear fruit while it stood before God. The rod, then, signifies one chosen of God, One called to resurrection and life, One who was dead, but is alive again. In the ark was the rod that budded; in Christ is life for the dead. In the covered law we see His obedience; in the manna His body broken for us in death; in the rod His resurrection. The first is Christ, the Way; the second is Christ, the Truth; the third is Christ, the Life. “I am the Way, the Truth, and the Life” (John 14. 6). V. The Lid of the Ark, This was a slab of solid gold which completely covered the ark. There was no wood in the lid, but it rested on shittim wood, overlaid with gold. Here we have the pure grace of God resting on Him who is both human and divine. Grace came by Jesus Christ. The great and wondrous thought here is, that this lid, while covering the ark, formed at the same time a MERCY-SEAT for God. Carefully observe that this lid is called a ‘‘SEAT,’’ the mercy-sea~ of God. We cannot think of a seat without associating with it the idea of rest. This was a resting place for God The only seat in this house of God was occupied by Himself. How refreshing it is to our hearts to know that God does find a place of rest in the finished work of His own dear Son. There is no other place where the weary soul of man can find rest from sin, but where God has found it, in the Person and work of the Lord Jesus Christ, “Come unto ME, all ye that labour and are heavy laden, and I will give you rest’’ (Matt. 11. 28). Notice further that this seat was called the MERCY-Seat, the place where MERCY sat. Mercy sat here because there the broken law was covered. Mercy reigns in Christ because in Him justice is fully satisfied. This was to Israel the ‘‘Throne of Grace.” Here God rested to bestow His favour upon those who approached Him by the way of shed blood (Heb. 10. 19). “Seeing then that we have a great High Priest that is passed into the heavens, Jesus the Son of God, let us therefore come boldly into the Throne of Grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4. 14-16). VI. The Crown of the Ark. Although we cannot all see eye to eye in our interpretation of the things which belong to the Tabernacle, yet I think we all agree that every whit speaketh of His glory. If every pin and cord has a tongue we may expect that the “crowns” will cry aloud. The crown of the ark was a rim of ornamental workmanship. It was a crown of glory. He who was despised and rejected among men is now “crowned with glory and honour” in the presence of God. But while the crown speaks of honour it also speaks of power and security. This golden rim, or crown, would prevent the lid of the ark from moving out of its place. It is of great importance that the mercy-seat should

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not be disturbed. The law can only minister death. If the covering is removed then grace is hindered, and judgment leaps forth. The fact that Christ is crowned with honour in Heaven as our Kinsman Redeemer is a double assurance that grace will save. As long as He sits before the Father MERCY shall thus be enthroned. The time will come when He shall rise u~. Then the lid will be lifted from the ark, the throne of mercy removed. The day of grace will then be gone. This is a solemn thought; do not trifle with the grace of God. “Behold, now is the accepted time.” We have a forecast of this awful truth in I Samuel6. The men of Bethshemish lifted the lid of the ark, and fifty thousand three score and ten men perished. They cried, “Who can stand before this Holy Lord God?” The answer is: none when the MERCY-SEAT is removed. Despise the atoning and law-covering work of Jesus Christ, and you expose yourself to the vengeance of a broken law. “No man cometh unto the Father but by Me” (John 14. 6). The Cherubim on the Mercy-Seat.

VII. The Staves of the Ark. Concerning these shafts by which the ark was carried it was said, “They shall not be taken out.” The staves abiding in the ark may teach us that the ministry was to be continuous. The efficacy of the ark was ever the same in behalf of the people. This also is precious to the believing heart. We may, and do, often come far short of walking worthy of such grace. We fail to take full advantage of our high privileges, and often stumble. But the throne of mercy remains the same toward us. The staves are ever in, always ready to help in time of need. Almighty grace is always within the reach of human need. VIII. The Purpose of the Mercy-Seat. It was the only meeting place between God and man. “There will I meet with you” (Exod. 25. 22). Thank God there is a meeting place. God rested on the mercy-seat waiting to meet with man, there God is is Christ reconciling the world to Himself. There, in the Person of the Lord Jesus Christ, the Sacrifice and Mediator, will you meet with God in mercy Here is a God ready to pardon. Will you meet Him now at a throne of grace, or afterwards at a throne of judgment? (Rom. 3. 24, 25).

THE CHERUBIM ON THE MERCY-SEAT. Exodus 25. 18-22; Hebrews 9. 5.

We thought first of all to pass this subject over with a short note, but when we think of the very important and prominent position the cherubim occupy, we dare not treat that as common with God has so highly distinguished. Many different interpretations have been given; we cannot resist the conviction that they represent the position of the redeemed within the vail, in glory—At least, looked at in this light, there is much to cheer and encourage, and to inspire the people of God with wonder and adoration. Before we look more closely at the cherubim on the mercy-seat, let us see them (see Ezek. 10. 15) as they appear in Ezekiel, chapters 1 and 10. The character and history of the Church of God is beautifully set forth here in these “living creatures.” Notice their—.

I. Origin. They came “Out of the midst of the flue” (Ezek. 1. 4, 5). These words “out of the midst” occur three times, perhaps indicating the presence of the Triune God. Fire is an emblem of God. The origin of the Church was with God. We have been born of God.

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The life we have as Christians is divine life. We are His workmanship. II.. Character. They are called “living creatures” (v. 5), not dying creatures; they possess eternal life. They are a peculiar people. Such is the character of those who belong to God. They are not of the earth, earthly; they don’t belong to this dying world. They are living, “Alive unto God” (Rom. 6. II). III, Appearance. “They had the likeness of a man” (v. 5). Every individual member of the Church, as known to God, bears the likeness of the Man Christ Jesus. They have been created after the image of Him. They bear the image of the heavenly. Made partakers of the divine nature. “Changed into the same image, from glory to glory” (2 Cor. 3. 18). IV. Characteristics. They had four faces (v. 10)— 1. They had the face of a MAN. They were wise. Christ is made of God unto us wisdom. Wise in Christ. 2. The face of a LION. They were strong and courageous. “I can do all things through Christ who strengtheneth me” (Phil. 4. 13). 3. The face of an ox. They were patient and persevering. 4. The face of an EAGLE. They were far-seeing and high-flying. The redeemed of the Lord see things in the light of eternity and have their affections high up on the things which are above. They had also four wings (v. 11), With two they did fly, with two they did cover themselves. Is this characteristic of us, that we live only to serve God and conceal ourselves? V. Movements. They went “straightforward” (v. 12). They went like those who had only one thing to do, one purpose to carryout. “This one thing I do” (Phil. 3. 13). Then note further that they went “Whither the Spirit was to go.” This is most significant. They were lead by the Spirit. “When He the spirit of truth is come, He will guide you into all truth” (John 16. 13). What could more accurately describe the characters and attitudes of the Church of the living God than this? But what follows now that they are guided by the Spirit? VI. Influence. “Their appearance was like burning coals of fire, and like the appearance of lamps” (v. 13). As coals of fire they were all alive and all aglow in themselves; as lamps they were lights to others. Moreover, they ran and returned as a flash of lightning (v. 14). This is what the Church ought to be. This is what we as Christians ought to be. Filled with and guided by the Holy Spirit, this is what we will be, “coals of fire,’’ hearts all aglow with zeal; ‘‘lamps,’’ letting our lights shine; “messengers,” running and returning—.~-running with and returning for fresh messages from the King. But note yet further, that “Their noise was as the voice of the Almighty” (v. 24). It is the purpose of God that the Church should be led by the Holy Spirit, filled with holy zeal for the glory of God, and that its testimony should be as “the voice of the Almighty;” but, alas.,

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through worldliness and sin its voice is more like the voice of impotence. Our testimony will always be weak when we are not “in the way” of the Holy Spirit of God. VII. Accompaniments “When these living creatures (cherubim) went, the wheels went by them” (v. 19). These WHEELS are described as “very high” and ‘‘full of eyes.” They had a work to do in connection with the living creatures (v. 16) They seem to symbolise the very mysterious, all wise, and ever active special providence that accompany the chosen of God while on earth. “All things work together for good to them who love God, who are the called according to His promise” (Rom. 8. 28). VIII. Translation. “The cherubim lifted up their wings and mounted up from the earth, the wheels also were beside them” (chap. 10. 19). Here is the translation of the Church in figure, and the special providence which attended it on earth going with it. “Caught up together to meet the Lord in the air” (1 Thess. 4. 17). Thus the cherubim, like the Church, came from God, and, guided by the Spirit, went up to God. So we think that in the cherubim on the mercy-seat, in the holy of holies, we may see our position as “God’s own” within the vail, sealed with Christ in heavenly places. That they represent the privileges of the redeemed in glory may appear yet more clear when we consider— 1. HOW THEY WERE FORMED. They were made out of the end of the mercy-seat, as the more literal rendering of Exodus 25. 19 affirms. They were not made separately and put on the mercy-seat, but were in reality a part of it. They were both one. The mercy-seat declares God’s mercy toward men through Jesus Christ, the ark on which it rested. The cherubim, or church, is connected with the mercy-seat resting on the ark of Christ’s redemptive work, but linked on to God’s purpose in Christ before the world began. This sentence may seem vague, but read it again, there is hidden manna in it. They were made of ‘beaten work,’’ wrought out by the process of beating. “Beaten work’ suggests a lingering process of suffering, made through much crushing and bruising. Yes, before a Church could stand redeemed before God there must be much beating and bruising, much soul suffering and agony. Who can tell all the anguish of God while in love He gave His Son up to the death for us all. “He was wounded for our transgressions, and bruised for our iniquities” (Isa. 53. 5). A saved people, a glorified Church in His own presence, will be the result of this beaten work of pure gold. Only pure gold could have stood such a terrible test; only infinite grace could have accomplished such a work. By grace are ye saved. “Grace, ‘tis a charming sound.” 2. WHERE THEY STOOD. They stand upon the mercy-seat, they were part of it. We are “bone of His bone,” the connection is both real and deep. Born, “not of the will of man, but of God,” partakers of His nature. “According to His mercy He saved us” (Titus 3. 5). On this mercy we shall stand, even in the Heaven of heavens. Rutherford said: I stand upon His merit, Not e’en where glory dwelleth. I know no other stand; In Immanuel’s Land.”

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3. WHAT THEY DID. “They looked one to another~ with their faces toward the mercy-seat.” What a suggestive attitude for the saved in glory, looking on one another with the look of family recognition, a hint that we shall know each other in the Better Land, the holier place. But their faces were specially toward the mercy-seat, they looked with adoration on Him who had purchased for them this high and holy privilege. If you ask, “What are these?” we answer, “These are they which have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb; therefore are they before the throne of God, and serve Him day and night in His temple, and He that sitteth on the throne shall dwell among them” (Rev. 7. 15). If their voice could be heard, we would doubtless hear them saying, “Worthy is the Lamb that was slain.” Not only were they part of the mercy-seat, but in it; they stood on it, they looked, and over it they spread their wings. It was their all and in all. Such is the mercy of God, in Christ Jesus, to all them that believe. 4. WHAT THEY ENJOYED. We must not overlook this great fact that they rested continually in the very presence of the Holy One Himself. God dwelt on the mercy-seat, between the cherubim, God was in the midst of them, they were “for ever with the Lord.” Within the vail we are in the presence of our Lord. “To depart” is to be “with Christ.” At the throne of mercy we first meet with God; before the throne we shall stand and serve for ever, with an acceptance that reaches through all eternity, because we are accepted in the BELOVED. “We shall be like Him, for we shall see Him as He is” (1 John 3, 2),

THE PRIESTHOOD. Exodus 28; Leviticus 8; Hebrews 7.

THERE is a difference, of course, between a priest and an apostle. An apostle is one who comes out from God with a message to man. A priest is one who goes in to God on behalf of man. The Lord Jesus Christ is both Apostle and High Priest (Heb. 3. 1). He came from God, and He went back to God. The great work of the priest was to minister unto the Lord (Exod. 28. 3). “I delight to do Thy will, 0 my God,” is the language of the Great High Priest. This will also be the delight of our lives if we are walking in the white robes of our holy priesthood (Rev. 1. 6). I. The Priestly Calling. 1. AARON WAS CALLED OF GOD. “No man taketh this honour unto himself, but he that is called of God, as was Aaron” (Heb. 5. 4). “Every high priest is ordained” (Heb. 8. 3). Jesus Christ our High Priest was the chosen of God, He is the only divinely ordained high priest, the only “mediator between God and man” (1 Tim. 2.5). 2. HE WAS WASHED. They must be clean that bear the vessels of the Lord. Aaron is a sunlight type of Christ, but this washing just brings .out how far short the best of men come in resembling the Holy One of God. He needed net this cleansing. 3. HE WAS CLOTHED. The coat, the robe, and the ephod were put upon him. Our great

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High Priest was robed in garments of glory and beauty. These holy robes were, as we shall see, typical of His character. 4. HE WAS CROWNED. The mitre, or holy crown, was put upon his head. The priestly dress was not complete without the crown (Zech. 3. 1-5). The priest must be one fitted to wear a crown. The mediator between God and man must be one able to wear, and worthy of a glorious crown, The crown of holiness is His. 5. HE WAS ANOINTED. “Moses poured the anointing oil upon Aaron’s head” (Lev. 8. 12). The anointing spirit was poured out upon the head of God’s beloved as He stood by the Jordan. The Spirit, like a dove, crowned Him with honour. He is the Lord’s anointed. 6. HE WAS CONSECRATED. Aaron was sprinkled with the blood and had his hands filled for the Lord (Levit. 8. 24-27). Claimed and filled is the true consecrated state. The Lord Jesus Christ was both. The voice from Heaven said, “This is My beloved Son’ ‘—claimed. The Spirit was given unto Him without measure—filled. His holy hands were indeed filled for God and for man. 7. HE FED ON THE BREAD OF CONSECRATION (v. 31). Holy bread was his. What none other could touch was his by right of his character as priest. Jesus could say, “I have a meat to eat that ye know not of” (Lev. 21. 22). He did eat the “Bread of His God.” 8. HE WAS BLAMELESS. No man that bath a blemish shall come nigh to offer the offering of the Lord (Lev. 21. 23). Our High Priest was “holy, harmless, undefiled, and separate from sinners” (Heb. 7. 26). Man could find no fault in Him, and God was infinitely pleased with Him. Aaron is a type of Christ. II. Aaron’s Sons represent the position and privilege of all those who belong to Christ. Let the Holy Spirit now take the things which are Christ’s and show them unto us. From Leviticus 8 we learn some deep spiritual truths concerning the priesthood of believers, 1. THEIR NAMES WERE CLOSELY ASSOCIATED. Ten times do we read, “Aaron and his sons,” Aaron was called, and his sons were called in him. Oh, the depths! Chosen in Him from “before the foundation of the world.” Called to be holy, “Be ye holy, for I am holy” (1 Peter 1. 16). Aaron’s Sons were priests by birth. So are we. Priests because they were sons. Now are we the sons of God, blood relatives to the Great High Priest, bone of His bone, flesh of His flesh. 2. THEY HAD THE SAME CALLING. Called to be priests. “As the Father hath sent Me, so have I sent you” (John 20. 21). He hath made us priests unto God. Are we abiding in our high and holy calling, or are we doing nothing at it just now? 3. THEY HAD THE SAME UNDERCLOTHING. Aaron had robes of glory and beauty which belonged to himself only as high priest. His sons, like himself, had the pure linen coat - There are glories which belong to the Lord Jesus Christ as the divine and eternal

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One which we cannot have, but, like Him, we may all have, and ought to have, the linen coat of inward purity. 4. THEY HAD THE SAME ANOINTING. They were accepted by the same blood and anointed with the same oil. Christ is entered by His own blood, and so are we as His. The same Spirit that come upon Him is to anoint us (I John 2. 27). How unerring the type. The oil was first poured upon Aaron’s head before it was given unto his sons. The Spirit was given unto Christ without measure that He might give the Spirit to them that ask Him. “The promise is unto you, and to your children” (Acts 2. 39). This was true of Him also. The anointing oil was not to be put upon strangers. The world cannot receive the Holy Spirit. Only those born into the family of God can receive this sacred honour. 5. THEY HAD THEIR HANDS FILLED WITH THE SAME OFFERING. We have nothing else to offer God on our behalf than that which Christ, our Aaron, offered. But we must wave before the Lord that which He waves. 6. THEY EAT THE SAME FOOD. They fed on the same holy bread. Jesus lived by faith, so must we. His soul rested on and was strengthened by the promises of His Father. This also is our high privilege. Live as He lived. He “left us an example that we should follow His steps” (1 Peter 2. 21). 7. THEY WERE UNDER THE SAME AUTHORITY. “They were to keep the charge of the Lord” (Josh. 22. 3). Oh, how faithfully Jesus kept the charge given Him, “I must be about My Father’s business” (Luke 2. 49). He went about continually doing good. “I have glorified Thee on the earth; I have finished the Work which Thou gayest Me to do ’’(John 17.4). “It is finished!” Are we so seeking to keep the charge of the Lord? Are we glorifying Him on earth? Are we finished, or shirking the work given us to do? “As Thou hast sent Me into the world, even so have I sent also them into the world” (John 20. 21). III. The Priestly Dress reveals the priestly character. Every part of it was appointed by God. He was to be a man after God’s own heart, both inwardly and outwardly. In the inward thoughts of His heart and in the outward acts of His life the Lord Jesus was all and everything that God desired. The attire of the high priest was in three different parts, just as there were three divisions in the Tabernacle. We get the same thoughts in the priest’s dress as we find in the coverings and the vessels. They all speak of Him who came in human form to glorify God and save men. There was-— III. THE COAT. This was made of “fine white linen,” and worn next to the body. “White linen is the righteousness of the saints” (Rev. 19. 8). So the linen here reminds us of the pure and spotless human character of the Lord Jesus, who knew no sin as a personal experience, but was “holy, harmless, undefiled.” What a contrast between the ‘fine linen’’ of His righteousness and the “ filthy rags’’ of man’s own righteousness! No man was ever so particular about his linen as God was about this. Before we can wear the white linen coat of His righteousness, like the sons of Aaron, we must be washed in the blood of the Lamb. The white linen was not to cover uncleanness, but to cover nakedness, Connected with this coat was “the girdle” of fine white linen. The teaching here is plain,

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the girdle speaks of service, the white linen girdle tells of the Man Christ Jesus as the Servant of God. He girt Himself with a towel and washed His disciples’ feet. His girdle was never loose. He went about continually doing good. God the Father said of Him, “Behold My Servant” (Isa. 4. 21). As a servant,

He made Himself of no reputation, and was obedient unto death (Phil. 2. 5-7). The service of the Lord “in fashion as a man” was in the sight of God as “fine white linen.” All the sons of Aaron wore this coat and girdle. Every believer in the Lord Jesus has the coat of righteousneas and the girdle of service. But, alas! the girdles of many are hanging loose, if not altogether cast off. The girdle was attached to the coat. God means both to go together. We are saved to serve (Luke 1. 74). 2. THE ROBE. This robe was worn over the white linen coat, and was “all of blue.” It was “curiously wrought,” and “without seam.” As the “white linen” speaks of the perfect man, so “all of blue” speaks of the Lord from Heaven. “Curiously wrought” in His incarnation, and with regard to His eternal existence, “without seam.” In the one we see Christ as the “Child born,” in the other as the “Son given.” This robe of blue was worn by the high priest alone. it represents something belonging to Christ which cannot be put upon His people - DIVIN1TY’ GODHEAD. This robe was to be strongly bound. The Deity of Christ, our High Priest, can neither be torn nor tarnished, it is unchangeable. Attached to the skirt of this robe were “GOLDEN BELLS ” and “POMEGRANATES.’ The bells speak of a harmonious, joyful sound. The juicy, pleasant-flavour pomegranate speaks of refreshing, satisfaction, and fruitfulness. It is most significant to notice that these were not connected with the coat (the human nature), but with the robe (the divine). if Christ had only been a man there could have been no joyous sound of salvation, no soul satisfaction for us as sinners before God. The glad song of the herald angels was, “Fear not, I bring you good tidings of great joy, for unto you is born a Say jour which is CHRIST THE LORD” (Luke 2. 11). The sweetness of this song lay, not in that a man was born, but in I hat this Man was the One, the Son of God. The bells were hung on the robe of blue. These bells and pomegranates doubtless had a reference to God as well as to man. From the fact that they belonged only to that part of the dress which distinguished the high priest indicate this, There is in Christ Jesus, as our great High Priest, that which is infinitely sweet and melodious to the ear of God, and also that which is refreshing and satisfying to His heart. The Gospel bells and pomegranates of promise have brought gladness and satisfaction to many a weary, despairing soul, “Blessed is the people that know the joyful sound” (Psa. 89. 15). These are the golden bells of the grace of God, and they have a charming sound. 3. THE EPHOD. This part of the priestly attire was worn above the “robe of blue.” It was made of the same materials as the vail, ‘‘blue, purple, and scarlet.’’ We have the same order here as in the curtains. The white coat, representing the human character of Christ, the “robe of blue” His divinity, the ephod and two natures in One Person, The first is the Man Jesus; the second is the Man Christ Jesus; the third is the Mediator between God and man, the Man Christ Jesus. There was also a girdle connected with the ephod, made of the same materials. The girdle means service.. Thus we learn that even while the priest

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was clothed with these “robes for glory and beauty” he was still in the attitude of serving. Our great High Priest, although now robed with glory and beauty, still wears the golden girdle of service (Rev, 1. 13).

4. THE BREASTPLATE. This breastplate was nine inches square, and was formed with “cunning work of gold, blue, purple, and scarlet” (see Exod. 28). It was not to be loosed from the ephod’’ It is therefore typical of something which belongs t Christ as our Mediator. Twelve stoves were se~ in it in four rows, one for each tribe in Israel, bearing their names. Thus the high priest carried the people of God on his bosom, written on his heart. This is a precious thought for every one redeemed by the blood of Christ. ‘They are ever remembered by Him, they are ever before Him. Our place with Him is on His heart, held up before God, and ever accepted in Him. The priest could not lay off the breastplate without stripping himself of his garment of glory. If the Lord casts away His people He casts away His own glory as the redeeming Son of God. Christ’s glorious character and His people are bound together. He will not be in glory .and leave me behind. These stones had all different colours. The people of God may possess very different gifts and spheres of usefulness, but they were all one in the breastplate, all alike near to the priest, all one in Christ.

But one thing more we must notice here, that is, the “SHOULDER PIECES.” They were connected with the breastplate and the ephod. In each of these pieces was a stone with the names of six of the tribes of Israel engraven on them. So all the people of the Lord were represented on the heart and on the shoulders of their mediator, On the heart, the place of affection; on the shoulders, the place of strength and security. Every time the high priest entered the holy place he carried with him all the ransom of the Lord, Where he went they went. Remember the words of the Lord, how He said, “Where I am, there shall ye be also” (John 14, 3). “We have an advocate with the Father, Jesus Christ the Righteous” (1 John 2. 1). 5. THE MITRE. This was the bead. piece, or “holy crown,” of the priest. It was made of fine white linen, and had a plate of pure gold in the forefront, with these solemn words clearly engraven upon it, “HOLINESS TO THE LORD ” (Exod 28. 36). While the truth taught here is a deeply humbling one, it is also comforting This holy crown was put upon Aaron that he might bear the “iniquity of the holy things.” Think of it. There is that in our most holy things which mar their purity and disfigure their character, but our representative is crowned with holiness, and we are in Him that is true. Praise the Lord I It is most significantly added that “IT shall be always upon his forehead, that THEY may be accepted before the Lord” (Exod. 28. 38). “Who is He that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8. 34). Who shall separate us from Him who hath bound us to His shoulder and heart with the cords of love and power? I am nothing; He is everything. Of myself I can only say, ”Unclean,” but He is “Holiness to the Lord.” “Abide in Him.” “Ye are complete in Him.” In Him ye are perfect, entire, wanting nothing.

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6. THE URIM AND THUMMIM. These mysterious stones were connected with the breastplate, they mean “Lights and Perfections.” It would seem that they were used when making special inquiry of the Lord (Num. 27. 21; 1 Sam. 28. 6). Perhaps they either brightened or grew dim according to God’s “Yes” or “No.” It is evident that God’s mind was at times in some way or other revealed through them. They appear to us to typify the revealing and sanctifying ministry of the Holy Ghost. It would be strange indeed, if, where there is so much that speaks of Christ’s character and work, there was nothing to indicate the great gift that has come to His Church through His entering into the holiest. The Urirn and Thummim, through the high priest, revealed the will of God. The Holy Spirit coming to us through our High Priest “leads us into all truth.”

These precious stones, like the Holy Spirit, testify only of HIM. That they were two in number may be intended to show us further that the Holy Spirit is the gift of both Father and Son. The greatest importance was always attached to the Urim and Thummirn. A priest without them was only a man without power with God (Neh.7. 65). It was through the eternal Spirit that Christ offered Himself unto God. If we would, as priests, have power with God and with men, let us see that we have always with us the Urim of the Holy Spirit. Such were the official garments of the great high priest. But these could not be put on till after the great day of atonement. Christ must first offer Himself a sacrifice unto God before He could put on His robes of glory and beauty as our representative before the throne of God. IV. The Work of the Priest. The great work of Aaron the high priest, as well as the work of his sons, was Summed up in these words, “To keep the charge of the Lord” (Lev. 8. 35). Keeping His charge meant doing all His will. This the Lord Jesus Christ delighted to do, The priestly work was very varied. He had to-— 1. PRESENT HIMSELF BEFORE GOD. He had, first of all, to make atonement for himself before he could do anything for others. He must be without sin himself who would offer a sacrifice unto God for others. Christ needed no sacrifice for Himself, being “holy, harmless, and undefiled” (Heb. 7. 26). He was able at once to present Himself before God in the room of others, 2, MAKE ATONEMENT FOR THE PEOPLE’. This priest had to offer himself twice; once for himself, and again for the people. Jesus Christ “offered Himself once” (Heb. 9. 28). This atonement was made once a year, it was “ the great day,” All the vessels of the Tabernacle were sprinkled with blood, They all received their authority and efficacy tm the ground of the great atonement. The teaching is plain. AU spiritual blessings come through the great atoning death of Jesus. The high priest only could make atonement. He was to be alone in the work. Who could help the Son of God to make atonement for sin? He “trod the winepress alone, there was none to help” (Isa. 63. 3).

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On this day the priest had to put off his garments of glory and beauty, and do his greatest work in the attire of an ordinary priest. Christ did not die in the purple robe (Mark 15. 20), nor with His garments white and glistening, but in “His own clothes” of humility and meekness, as the holy MAN. 3. SPRINKLE THE VESSELS, The sprinkling of the vessels meant the sanctifying, or opening up, of the way into the presence of God (Heb. 9. 21-26). Jesus, by His own blood, hath consecrated for us a new and living way into the holiest (Heb. 10. 20). He died for our sins that we might be justified before God, and for every justified one there is provision made by Him for every step of the way. “All the way long it is Jesus,” 4. OFFER GIFTS. Besides the sacrifices and meat-offerings, the priest also offered the gifts of incense on the golden altar. Jesus, too, had somewhat to offer. “A body hast Thou prepared Me” (Heb. 10. 5). “He bare our sins on His own body” (1 Peter 2. 24). Gifts of sweet incense He also offered in the days of His flesh, “prayers, supplications, strong crying, tears” (Heb. 5. 7). And here is the sweet perfume, “He was heard in that He feared.” 5.TRIM THE LAMPS. The priest supplied the oil daily for the lamps. The lamps would soon die out if the priests failed to keep the charge of the Lord. Our High Priest will not fail, He gladly supplies the Spirit of grace that we may be able to bear a bright testimony for Him. “My grace is sufficient for thee” (2 Cor. 12. 9).

6. DISCERN BETWEEN THE CLEAN AND UNCLEAN. He who was “Holiness to the Lord” was well fitted to pronounce judgment between the clean and the unclean. “Who art thou, Oman, that judgest?” (Rom.2. 1). If there is any perplexity as to whether a thing is clean or unclean, right or wrong, take it to Him who knows everything that is unclean in the sight of a holy God. There need be no doubt, unless we are afraid to submit it to the searching eye of the Holy One. If we walk according to His judgment we shall “walk worthy of the Lord in all pleasing” (Col. 1. 10). 7. MAKE INTERCESSION. If the people would inquire of the 1.ord it must be by priest or prophet. The Lord Jesus is both priest and prophet. A prophet to declare the will of God to us, a priest to make intercession for us. He was able to intercede because He was qualified to atone. He who could reconcile could also plead their cause. By reason of death the priesthood had to be changed, “but this Man (Christ), because He continueth ever, hath an unchangeable priesthood, wherefore He is able to save to the uttermost them that come unto God by Him, seeing He ever liveth to make intercession for them” (Heb. 7.24, 25). The high priest never sat down during the time of his ministry; he went in and out, but never sat, his work was never done. Jesus could say, ‘I have finished the work Thou gayest me to do ‘ (John 17. 4). So that ‘‘after He had offered one sacrifice ~or sins for ever~ He sat down on the right hand of God’ (Heb. 10, 12) But the order of the priest’s work was not complete until he came out and presented himself to the waiting people and blessed them Our high priest has gone in, now we wait for His Son from Heaven, who

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sad, “If I go, twill come again, and receive you unto myself that where I am, ye may be also’’ (John 14. 3).

THE GREAT DAY OF ATONEMENT Leviticus 16; Romans 5. 1-10; Hebrews 10.

THE word “atonement” does not mean reconciliation so much as “Covering.” It is never once used in the Old Testament in the sense of to reconcile always as “coverings,” or “to cover.” The atonement was that by which everything was covered that hindered man’s approach to God. The great day of atonement was the great day of COVERINGS Just as the curtains of the Tabernacle covered the holy things from the eye of man, so the atonement covers our sins and iniquities from the eye of God. It secures unto us the rightecu5~~ of God, which is unto all and upon all that believe. What a covering I The great day of atonement was— 1. A Day of Priestly Humiliation The robes of glory and beauty had to be laid aside and the common “holy linen coat” put on. In the morning of this great day he went forth in the form of a servant. How solemn and suggestive is all this! Christ came not forth to make an atonement in the robes of His visible glory, The glory that He had with the Father was laid aside. In the form of a servant “He appeared to put away sin” (Heb. 9. 25). The priest was still the high priest, although clothed in the ordinary coat, The Lord Jesus was still the eternal Son, although He made Himself of “no reputation” Even when “in fashion as a man” He was clothed in the pure white linen coat of a spotless character II. A Day of Special Sacrifice, The taking of the two goats from the congregation as one sin-offering was a singular yet most instructive type. Having come from the people, the people were therefore represented in them. In Adam, the first man, all die. In Christ the second man, taken from among the people, shall all be made alive. These two goats bring out, not only Christ’s connection with the people as man, but also the twofold aspect of His sacrificial work. Both goats were presented before the Lord, then, after the lot was cast, one was given to the Lord, the other became the scapegoat for the people. The great sin-atoning sacrifice of the Lord Jesus Christ had to meet all the holy claims of God, and all the deep need of sinful humanity. As the two goats constituted one offering, so Christ by His one offering met the twofold need of God and man. The day that Christ died upon the cross was the world’s GREAT DAY OF ATONEMENT. What has it brought for thee? III. A Day of Solemn Imputation. We read, “Aaron shall lay both his hands upon the head of the live goat, and confess over him all their iniquities and all their sins, putting them upon the head of the goat, and the goat shall bear upon him all their iniquities” (Lev. 16.21,22). SUBSTITUTION is clearly taught here. The goat bore the sins of the people, they were laid on by one who was “holiness to the Lord,” the holy One of God. How significant these words are, “Jehovah laid on Him the iniquities of us all. It pleased the Lord to bruise Him. HE hath put Him to grief” (Isa. 53. 6, 10). The holy God laid on His holy Son the sin of the world. Christ “bare our sins in His own body on the tree” (2 Peter 2. 24). We sometimes sing. “I lay my sins on Jesus.” But what right have I to lay my sins

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on the holy Son of God? I dare not. But oh, the depths of divine grace, it pleased the Father to do it. Who can challenge the righteousness of substitution when it is the Loan’s doing. These two goats reveal the twofold aspect of the redemption that is in Christ. The one goat was offered to the Lord for an atonement, the other was a substitute for the congregation. The first cannot save without the second. The atonement of Christ is the opening up of a way of access to God. It is the providing of that which is sufficient to cover the sins of the whole world (1 John 2. 3). He is the atonement (covering) for our sins, whether we believe it or not, but He is only the substitute and Saviour of those who identify themselves with Him through faith in Him. When we conic to Christ we take shelter under the covering of His wings (Matt. 23. 27) IV. A Day of Lonely Service. While the priest was making atonement no man was to be in the Tabernacle till he came out (Lev, 16. 17). He was to be alone in his solemn work, It was his own work, the work for which God had called him and sent him. How like this is to the work of the Son of Man. He looked, but there was none to help Him. While treading the winepress of sorrow and suffering He was “alone.” He took Peter, James, and John into the garden with Him. But still, in the bloody sweat of His awful agony He was alone. He came and found them sleeping. He looked, but there was none to help. In the dark and bitter hour of death He cried, “My God, my God, why hast Thou forsaken Me?” (Psa. 22. 1). He was alone. But even while going about preaching and teaching He was alone. “Neither did His brethren believe in Him” (John 7. 5), and His closest disciples did not hilly understand Him. In His sacred, holy, self-sacrificing purpose He was alone. Sinners, stand back, ye can have no hand at all in this great atoning work. “God has laid help in One that is mighty” (Psa. 89. 19). V. A Day of Acceptance before God. Once a year, on this great day, the high priest entered within the holy vail. He carried with him the blood of the sacrifice, while his hands were full of sweet incense, The blood he sprinkled both upon and before the mercy-seat, on the place where God rested, and on the place where he himself stood. Thus the blood made atonement before God, and gave man a ground of acceptance in His holy presence. He stood on “redemption ground.” The incense was put upon the fire in the censer, and the cloud of fragrance was to cover the mercy-seat. As we have already observed, the word “atonement” means covering. Here we see the merit of the atoning death in the cloud of incense, covering both God and man. The priest was within the vail on the ground of atoning blood, standing as the peoples’ representative. Accepted before God. What a picture of Jesus, our great High Priest, who now appears in the presence of God for us He hath entered in by His own blood, and we are accepted in Him, in Him whose merit covers both the mercy-seat of God and the naked soul of man. VI. A Day of Soul Affliction. On that day “ye shall afflict your souls” (Lev. 16.29). While the people looked on and saw the priest accomplished for them the great atoning work, they were to afflict their souls. It was to bring sorrow and repentance into their hearts because of their sins. “They shall look on Him whom they have pierced, and mourn for Him” (Zech. 12. 10). It is a solemn, heart-breaking sight, to look upon the Lamb of God being slain for us. Can you look upon Him whom your sins have pierced

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without your soul being afflicted? There were to be no frivolous hearts on that awful day. The great atoning work of the Lord Jesus Christ can only be appreciated by afflicted and sin-smitten souls. In the presence of the dying Son of God the mouths of argument and controversy must be sealed with dumbness. “Truly this was the Son of God” (Matt. 27. 54). “Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like My sorrow” (Lam. 1. 12). Through the tears of a crushed and broken heart can we best see the beauty and deep meaning of ‘the blood of the Lamb VII.. A Day of Perfect Rest “Ye shall do no work at all; it shall be a Sabbath of rest unto you’ (v. 31) The priest shall make an atonement for you. Ye shall do no work. What a perfect pattern we have in this I On the day of atonement the people whose sins are being atoned must do nothing. Anything they do just goes so far to hinder the great work of the priest. They cannot help, they must cease from their doings and trust the work of the priest on their behalf. How beautifully simple all this is. Christ alone can put away sin. We must rest from our works. “Not by works of righteousness which we have done, but according to His mercy He saves us” (Titus 3. 5). “By the deeds of the law shall no man be justified in the sight of God” (Rom. 3. 20). We are “justified freely by His grace, through the redemption that is in Christ Jesus” (Rom.3.24). Jesus paid it all. Rest! The Result of the Priestly Work was that they were “clean before the Lord.” What a blessed privilege. Although we take much soap and make ourselves never so clean in our own eyes, only the precious blood of God’s redeemed Son can make us clean in His eyes. “The blood of Jesus Christ, His Son, cleanseth us from all sin” (1 John 1. 7). “Except I wash thee, thou hast no part with Me” (John 13. 8). “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16. 31).

EXPOSITORY OUTLINES - OLD TESTAMENT. THE SURRENDER OF MOSES.

Exodus 4. 16.31.

MOSES, as a servant of God, was slow to believe all that God was willing to do for him and to be to him. His reluctance to obey caused him to lose a great honour (v. 14). For the same reason many Christians cease to grow in grace, they jail, through unbelief, to take advantage of all the fullness offered them in Christ Jesus. This honour have all the saints. 1. His Decision Manifested. “He said to Jethro, Let me go, I pray thee” (v. 18). His mind is now fully made up to go back to Egypt, not as before, but as one sent of God. Have we not been taken out of the Egypt of this world, and are we not sent back into the world (John 17. 6-18)? To obey this command Moses had to separate himself from the wilderness connection. Has our decision to sanctify ourselves been as clearly declared? II. His Purpose Strengthened. “The Lord said unto him, Go, for all are dead which sought thy life” (v. 19). When the will is yielded up to God how graciously does He smooth the beginning of our way that our faith may be encouraged. Christian worker,

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God can easily remove every obstacle out of your way of accomplishing the work to which He hath called you. Only believe, and they will be as dead men. III. His Journey Pursued. “Moses took his wife and his Sons, and he returned into the land of Egypt” (v. 20). His great commission he carried in his heart still as a secret. Who would believe that he was going to deliver all the children of Israel out of the mighty hand of the despotic Pharaoh. Where is the man who is doing a great work for God who has not gone through experiences of soul of which he dare not speak? All his possessions were on an ass, but the rod of God was in his hand. Poor in this world, but rich in faith. Hold fast the rod of His promise. IV. His Work Explained. “The Lord said unto Moses, See that thou do all these wonders before Pharaoh, which I have put in thine hand, and say, Israel is my son, let my son go that he may serve Me” (vv. 22, 23). The thought here is this: As we go in by faith on the Word of God His mind will be more fully revealed to us. By simple obedience we grow in grace and in the knowledge of God. Let us see that we use the gifts and opportunities the Master has put within our reach. V. His Progress Arrested. “The Lord met him, and sought to kill him, So He let him go” (vv. 24-26). This is very singular language, and indicates some severe dealing that God had with Moses, Had he been refusing to circumcise his son merely to please his wife? Was the hand of sickness laid on him, so that he was nigh unto death? And did he then remember his sin and folly? In any case, the man who would be mightily used of God must not fail in the little secret things of his own house. When all was put right ‘‘lie let him go.’’ VI. His Heart Cheered. “The Lord said to Aaron, Go to the wilderness and meet Moses; and he went and kissed him” (v.27). it was surely a happy meeting after forty long years of separation. The good Lord plans many a sweet surprise for His weary and tired servants while in the wilderness. God knows where our Aaron brother is, and when to send us the kiss of Christian help and fellowship. The killing of God and the kissing of our true brethren in the Lord are not usually far apart. VII. His Mission Declared. “Moses and Aaron went, and Aaron spoke all the words which the Lord had spoken unto Moses” (vv. 29-31). What a story they had for the poor oppressed people of Israel! It was to them the Gospel of God. How was the good news received? 1. THEY BELIEVED. “God hath commanded men everywhere to repent” and believe the Gospel (Acts 17. 31). Every true servant of God has such a message for the down-trodden slaves of sin. Alas, that so few believe it! 2. THEY BOWED. The bowing of the head may indicate the yielding up of the will. This should always accompany faith in the Gospel of Christ. 3. THEY WORSHIPPED. Adoration and thanksgiving well becomes those who have

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been favoured with such a great salvation. Bless the Lord, 0 my soul! “By grace are ye saved through faith, though not of yourself, it is the gift of God” (Eph. 2. 8).

TEMPTED AND TRIED. Exodus 5.

LIKE Nehemiah, Moses meets with many unexpected difficulties in seeking to fulfil the task given him of God. Who has ever achieved great things for Him without having overcome bitter and desperate opposition? This chapter is full of deep and practical teaching. Let us try and gather up the facts under the following points. I. A Great Demand. “Let My people go” (v. 1). This peremptory claim declares to us that God would have His people (1) SAVED, (2) SEPARATED, (3) SERVING. It was not enough that they should be taught, they must be emancipated. Jesus Christ came not only to teach, but to “give His life a ransom” (Matt. 20. 28). II. An Unyielding Enemy. “I know not the Lord, neither will I let Israel go” (v. 2). Instead of letting them go their bondage and their burdens are increased. Pharaoh, like the god of this world, never yields anything except when it is going to profit himself. Satan always adds to the burden of those who have an eye to deliverance. The devil will always resist the claims of the people of God, till, like Pharaoh, he is overwhelmed in the deep, “the lake of fire” (Rev. 19, 20). III. A Vain Effort. “The officers of the children of Israel cried unto Pharaoh” (v. 15). His answer was, “Ye are idle, ye are idle.” This was a well-meant but foolish and presumptuous attempt to take the matter of their deliverance in their own hands, ignoring Moses and Aaron, the God-appointed intercessors. Perhaps they hoped to compromise with the heart less tyrant; they may have thought that Moses and Aaron were just asking too much. Ah, man is so ready in the pride of his heart to dictate or to modify the claims of God. Leave your deliverance in the hands of the Lord Jesus Christ the divinely appointed deliverer. He is “mighty to save” (Isa. 6. 31). IV. A Heart-piercing Charge. The officers met Moses and Aaron after their feeble attempt to help themselves, and charged them as being the cause of this greater misery coming upon them (v. 21). Do you know experimentally what this means? Then you have indeed been made a partaker of the suffering of Christ, Faithfulness to God often brings blame from the poor sin-convicted but mind-blinded worldling. V. A Noble Example. How did Moses act under this most unjust imputation? “Moses returned unto the Lord” (v. 22). Having been stung to the quick, he unburdens his heavy heart to the Lord his God. His words reveal a state of intense perplexity. “Why is it that Thou hast sent me? For since I came to Pharaoh to speak in Thy Name he hath done evil to this people. Neither hast Thou delivered Thy people at all ” (vv. 22, 23). We do not look for too much when we expect God to do all that He hath promised. Moses had been preaching that God was about to deliver them, but instead of liberty the furnace of their affliction was made the hotter. What a trial to faith! Oh, how often appearances seem to

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contradict the promise! Be not faithless, but believing; the darkest hour is the hour before daybreak. So it was here. Now we have— VI. A Soul-inspiring Answer. Chapter 6. 1 tells us that, “Then the Lord said unto Moses, Now shalt thou see what I will do.” God’s NOW had come, just at the heels of man’s WHY? All the resources of Omnipotence are now called into action for the fulfillment of the divine word. Perplexed soul, tarry in God’s almighty NOW wait on the Lord. With regard to salvation, God’s NOW has already come. “Behold, now is the accepted time” (2 Cor.6. 2). All the resources of grace and truth are presently in action through His Son Jesus Christ. “Now shalt thou see what! will do.” Write these wonderful words across the life and death of God’s redeeming Son. Have you seen all that the love and power of God has done for you in and through Him?

PHARAOH: A TYPE OF THE DEVIL. Exodus 5.40.

THE King of Egypt, like the god of this world, finds his greatest difficulties in connection with the people of God. He looks upon them as a source of great danger to his kingdom. His chief object is to blind the minds, burden the hearts, and destroy the lives of those who oppose him. Like the devil— 1. His Enmity is Inveterate. It is of long standing (Gen.3. 15). Such fire and water can never unite. He— 1. DENIES THE LORD. “Who is the Lord that I should obey Him” (v. 2). The great adversary of souls knows nothing of obedience, he may be compelled, but there is no willing submission. What is true of Satan is true also of all those under his power. “The carnal mind is enmity against God, is not subject to the law of God, neither indeed can be. Children of disobedience” (Eph. 2. 2). 2. DESPISES THE MESSAGE. He called it “vain words” (v. 9). Yet they were the words of the living God, a message of mercy and deliverance to his crushed and downtrodden subjects. But it is always so, “the preaching of the Cross (redemption) is to them that perish, foolishness.” “Yea, hath God said,” is still a favourite dodge of the devil. If he can only get men to depreciate the Gospel of Christ he knows that they will remain under his slavish rule. 3. OPPRESSES WITH BURDENS. The straw is denied, yet the full tale of bricks is demanded (vv.17, 18). This is truly devilish. Paul was once caught in the meshes of this net, for he said, “I thought that I should do many things.’- He tried to kill the spirit of liberty by multiplying the works of the law. 4. REMAINS UNCHANGED. In Pharaoh ‘s case the professions of repentance were frequent, but the tears of repentance were never seen; his heart, like Satan’s, remained unchanged and unchangeable. The devil cannot improve; like Pharaoh he will perish in the flood while in the act of persecuting the redeemed of the Lord (Rev. 20. 10).

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II. His Devices are Cunning. We are not ignorant of his devices. II he cannot succeed with open scorn and oppression he will try the secret snare of compromise. Observe this manner-- 1. GO. AND SACRIFICE IN THE LAND (chap.8.~l5). He offers them liberty to sacrifice to God if they kept within the land under his rule, This means: Be Christians if you will, but don’t cast off the yoke of darkness; don’t break the link of your connection with sin. The devil will allow us to sacrifice to God if we only remain his slaves. “Ye cannot serve God and mammon” (Matt. 6. 24). His next device is— 2. GO, ONLY NOT VERY FAR AWAY (v. 28). As much as: If you must go beyond the boundary of my kingdom I will let you go if you don’t go so far away as to be out of sight. Alas, that so many seem to have accepted this condition, and try to live the Christian life with their eyes on Egypt. “Remember Lot’s wife” (Luke 17. 32). The dividing line should be as emphatic as death and resurrection (Rom. 6. 8). Are you an out of sight Christian, having escaped the corruption that is in the world. There is no getting within sight of Canaan until we get beyond the sight of Egypt. He went a step further, and said— 3. GO, YE THAT ARE MEN (chap.10. 11). Save yourselves, but leave your wives and children behind. Entire separation is what Pharaoh and the devil dreads. He knew that they would not go too far, or remain away, who had left their families in Egypt. Such half-hearted service never dues the kingdom of Satan much damage. Household salvation is a most alarming doctrine to the prince of darkness. “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16, 31). “The promise is to you, and to your children’’ (Acts 2. 39) 4, GO, BUT LEAVE YOUR FLOCKS (chap. 10.24). To leave their flocks meant to serve their God without a sacrifice. When the devil cannot possibly hinder you from going out of his kingdom, how he does seek to mar and murder your influence for good. The Israelites could not serve their God acceptably without personal sacrifice. No more can we. If the adversary can get between us and the sacrifice separation and God-pleasing service will be impossible. How many to-thy, in this matter, have gone the way of Cain in offering to God a service that has not been consecrated by blood. Let our answer to these wiles of the devil be the answer of Moses, the servant of God, “Not a hoof shall be left behind” (Exod. 10. 26).

THE GOSPEL OF MOSES. Exodus 6. 1-8.

The Lord said unto Moses, “Now shalt thou see what I will do.” The time of Israel’s deliverance was at hand. Moses is sent to his brethren with a sevenfold message from the Lord. He had a glorious Gospel to preach, a fullorbed sun of hope for the wretched, helpless, bond-slaves. A magnificent picture of the Gospel of Christ made infallably sure by the seven “I WILLS” of Jehovah. Is these glad tidings of salvation proclaimed by Moses there was—

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1. Rest from their Burdens. “I will bring you out from under the burdens of the Egyptians” (v. 6). Rest was much needed. Making bricks without straw was a hard and constant task. In the service of sin there is no rest. The Gospel of God, which comes to us through Jesus Christ, offers relief from the burden of sin and guilt, “Come unto Me, and I will give you rest” (Matt. 11. 28). Rest in His forgiving love, rest in the calm of His gracious heart. II. Deliverance from. the Power of the Enemy. “I will rid you out of their bondage” (v. 6). There is no other escape from the thraldom of sin and Satan but through the intervention of almighty power and grace. “He bath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son” (Col.1. 13). Delivered out of the hand of our enemies. The grace of God is not to give us patience and contentment in the house of bondage, the grace of God bringeth salvation, III. Redemption with Great Judgments. “I will redeem you with a stretched out arm, and with great judgments” (v. 6). Judgment and redemption are closely linked together in the saving work of God. Ere Israel could go out of Egypt the judgments of God had to be poured out upon Egypt. Before the offering could, be effectual death had to take place. Ere Christ could save from the curse of the law He had to become “a curse for us” (Gal, 3. 13). IV. God’s Claim on His Own. “1 will take you to Me for a people ‘‘ (v. 7). Possession is the end of redemption, ~‘Ye are not your own, ye are bought with a price” (I Cor. 6. 20). We are ‘redeemed from the curse of the law that we might receive the promise of the Spirit’’ (Gal. 3. 13, 14). He has through Christ taken us to Himself, that we might be kept by His power and used for His glory; taken to Him that we might abide with Him and in Him. V. God’s Assurance to His Own. ‘I will be to you a God’’ (v. 7). The sweet thought here is that of mutual surrender, We yield ourselves up entirely to His claim to be all His own. He yields Himself, as God, into the uses of His believing people. The life giving and life-sustaining sap of the vine is yielded up to the abiding and receptive branch The willing and obedient members of the body will have the wisdom and controlling power of the head Be wholly for Cod, and God will be wholly for you, VI. The Promise of Continued Guidance. “I will bring you in unto the land” (v. 8). He not only saves, but is willing to guide the saved ones on to the end. He knows the way best suited for our education and growth in grace. “Commit thy way to the Lords’ (Prov. 37. 5). He will direct thy steps. In the “Pilgrim’s Progress” the soft, easy path led into darkness, and into the castle of Giant Despair. VII. The Promise of a Great Possession. “I will give it you for a heritage” (v. 8). All God’s pilgrims have a grand inheritance before them.

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“In my Father’s house are many abiding places, I go to prepare a place for you” (John 14. 2, 3). I will give it you. 0 weary pilgrim, lift your head, For God in His own words hath said That joy cometh in the morning !”

WARNED OF COMING JUDGMENT. Exodus 9. 17-26.

PLAGUE after plague had been threatened, and plague after plague had come, but the plague of sin in the human heart still hardens it into resistance against the loud-knocking judgments of God. The evidence of God’s existence and power is not enough to convince men of sin and righteousness. We have here— I. A Threatened Judgment. “To-morrow I will cause it to rain a grievous hail” (v. 18). 1. IT WAS SURE. “I will.” His I wills of judgment are as sure as His I wills of mercy. There is wrath to come, we must flee from it. “Because there is wrath, beware” Job3G. 18). 2. IT WAS COMING SOON. “To-morrow.” There was no time for trifling or questioning, only time to escape for their life. The time is short. Life is but a brief day, the to-morrow of eternity is at hand. “The Judge standeth at the door” (James 5.9). II. An Earnest Entreaty. “Send therefore now, and gather all that thou hast in the field” (v. 19). The judgment of God must come, but here the mercy of God is revealed in offering them a way of escape. They were urged— 1. To Seek Refuge. The cattle and servants were to be “brought home.” The messengers fled over the fields crying, “Come home, or you will perish.” What a picture of the Gospel invitation Come home to God, and be at peace with Him ere judgment overtake you. “I flee to Thee to hide me’ (Psa.. 143. 9). Oh, prodigal child, come home, come home. 2. To SEEK REFUGE AT ONCE. ‘Send therefore now.” Go out and compel them to come in. “Behold, now is the accepted time; behold, now is the day of salvation” ~2 Cor. 6. 2). Let God’s now he yours. Ill. The Obedience of Faith. “He that feared the .word of the Lord made his servants flee into the houses’’ (v.20). It was a great mercy to them that God did give them a day of grace . All that believed the message accepted the opportunity and fled for refuge to the hope set before them. So they were saved by grace through faith. There was nothing wonderful about their faith. It came by hearing and hearing by the word of God. God has spoken; accent His Word as truth and act accordingly. ‘‘The name of the Lord is a strong tower; the righteous runneth into it, and are safe” (Prov.18.10)

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1V The Disregard of Unbelief. He that regarded not of the Lord left all in the field “(v. 25) Their unbelief led to indifference, and their indifference secure their destruction. They could not enter into the house of refuge because of their unbelief. Unbelief bars God out of the reckoning, and the sinner into the place of ruin, Abraham believed God, and went out. Noah believed God, and went in. Joshua believed God, and went on. Enoch believed God, and went home. It is worthy of note that in the Greek the same word is used for unbelief and disobedience. All deliberate unbelief is rebellion against the will and word of the Lord. “He that believeth not shall not see life, but the wrath of God abideth on him” (John 3. 36).

THE SHELTERING BLOOD. Exodus 12. 1-33.

THE story of the first Passover is just an early edition of the Gospel of Christ. The order of teaching in this chapter is very much the same as we have in the first ten verses of Romans 5. There is a well-trodden path of thought running through this portion of the King’s garden, but the flowers and spices are as beautiful and fragrant as ever, Let us praise God for the perennial freshness of His Holy Word. The first thought is a solemn one. All God’s foundations go deep down. I. Condemnation. “I will smite all the firstborn in the land” (v. 12). The sentence of death was passed upon all the firstborn. All were condemned already. There was no difference here between Jew or Egyptian. This is the condition of all men under the law, they are under the curse, the sentence of death is already passed upon all, for that “all have sinned” (Rom. 3. 23). II. Substitution. “Ye shall take every man a lamb., a lamb for an house” (v. 3). Every condemned one needed a lamb to redeem him from death. Either the firstborn or an innocent substitute must die. This was God’s method, there was no escape from it. The Lord Jesus Christ is the divinely appointed Lamb (John 1. 29). If ye believe not ye shall die in your sins. “Christ our Passover sacrificed for us” (1Cor.5.7). III. Appropriation. “Ye shall lake the blood, and it shall be a token upon the houses where ye are” (vv.7-12). The death of the lamb availed them nothing until the blood was applied. The individual soul is not saved by the death of Christ upon the Cross, but by the personal acceptance and appropriation of that death as the alone ground of our justification before God. Only when the blood was on the door posts was it between the firstborn and the avenger. By faith we lift up the sacrifice of Christ between our guilty souls and a sin-avenging God. IV. Confirmation. “When I seethe blood, I will pass over you” (v. 13). When Jehovah passed down through Egypt that night He was not looking for Israelites or Egyptians, but for the blood of the lamb. The precious blood of Christ is ever before His eye, although we, like the Israelite, may see it not. The blood made them safe, the promise made them sure.

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V. Purification. “Even the first day ye shall put away leaven out of your houses” (v. 15). Leaven as typical of secret and hidden sin must be put away (1 Cor.5.7,S), and put away on the first day. The blood without not only justifies, but also leads to cleansing within. “Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit” (2 Cor. 7. 1). “He gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people” (Titus 2. 14). “Now are ye clean through the Word” (John 15. 3). VI. Resignation. “None of you shall go out until the morning” (v. 22). Until the Lord passed by in judgment they must abide, calmly resting behind the sheltering ‘blood. In so doing they had quietness, confidence, and strength (Isa. 30. 15). Where else can we hide till the calamities be overpast? There is no safety for us outside the blood.. sprinkled house of refuge. In patience possess your souls with regard to the judgments that are quickly coming upon the earth. “When I see the blood I will pass over you” (Exod. 12. 13). Dear as the apple of His eye His blood-bought people are. VII. Separation. “Pharaoh said, Rise up, go, take your flocks, and be gone” (vv. 31, 32). After the blood had been shed and applied the Israelites had no difficulty in getting out from among them. All God’s redeemed ones are to be separated unto Him. “Come out from among them, and be ye separate, saith the Lord, and I will receive you,, (2 Cor. 6. 17). If the atmosphere is to receive the eagle and bare it up it must cast itself entirely on it. Entire renunciation of the world and self prepares us for the entire and perfect salvation of God. Leave all and ye shall possess all. “He that loseth h1s life shall save it” (Matt. 10. 39).

LED BY THE LORD. Exodus 13. 16-22; 14.

The invisible God led the children of Israel as His own people by the visible, moving, guiding, cloudy pillar. So the Holy Ghost does as really lead us now through the pillar of the Word. As God made the pillar a sheltering cloud and a shining fire, so the Holy Spirit makes the Word to every believer a place of refuge and a guiding lamp. Those led by the Lord—

I. Have been Delivered by the Lord. “The Lord brought us forth out of Egypt” (v. 16). Not rebels but sons are led by the Spirit. While under the dominion of sin we are in “the house of bondage.” We must be freed by His blood before we can become “a kingdom of priests unto God” (Rev. 1,5,6). “Salvation is of the Lord ” (Jonah 2,9). II, Should Unwaveringly Follow. “God led them not through the land of the Philistines, although that was near, but through the way of the wilderness” (vv. 17, 18). It is comparatively easy for us to follow the Lord when we are led the near way, the way we expected to go, but faith is more severely tested when the way leads us round about,, and that through a wilderness. When HE leads us let us be assured it is the right way. It may be through the wilderness

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of adverse circumstances, bodily affliction, or bereavement (Psa. 107. 7). III. Shall Follow in an Orderly Manner. The children of Israel went up by five in a rank out of Egypt” (v. 18, margin). They went out following the Lord as an orderly, armed host. Can there be anything else than harmonious regularity when the Lord leads, and when all are alike willing to follow Him. From whence cometh divisions (1 Cor. I). Out of the depths of our proud, carnal, self-seeking minds. “I am of Paul, I of Apollos Is Christ divided?” (1 Cor. 1. 12. 13). Holy Spirit, lead Thou me on, IV. Will Walk in the Light. “The Lord went before them i~ lead the way by a pillar of fire to give them light by night’’ (v. 21). God in the pillar led them, sheltered them satisfied them with bread, and in the wilderness darkness shone upon them. Jesus said ‘‘He that followeth Me shall not walk in darkness’, but shall have the light of life’ ~John 8. 12). The light of God’s presence still shines out upon His people in the darkness of this wilder. ness world through the holy pillar of His Word. “Walk in His light.” “Follow on to know.” V. Will be Pursued by the Enemy. “And Pharaoh pursued after the children of Israel” (chap. 14.8,9). He said, “They are entangled in the land” (chap. 14. 3). They are crazy, and don’t know where they are going. Such weak-minded people will be an easy prey. Yes, when we are led by the Lord we appear fools in the eyes of the worldly-wise. As soon as Christ was led by the Spirit He was tempted of the devil. If any man will live godly he must suffer persecution. It is only after we have escaped out of the kingdom of darkness that we are pursued by the devices and rulers of the darkness of this world. “Woe unto you when all speak well of you” (Luke 6. 26). VI. Shall see the Salvation of the Lord. “Stand still and see the salvation of the Lord. The Lord shall fight for you, and ye shall hold your peace” (chap. 14.13,14). The victory is to be one of faith. This is the weapon of our warfare, fight the good fight of faith. “Your strength is to sit still” (Isa. 30. 7). “Put on the whole armour of God that ye may be able to stand, and having done all, stand, stand therefore” (Eph. 6. 11-14). The great wrestling struggle of faith is that we should be able, in the face of all opposing forces, just to keep our standing in Christ Jesus, where we are complete. Stand still, trust on, and ye shall see the salvation of God. The Lord shall fight for you, He shall make a way through the deep, and thou shalt glorify Him. VII. Shall Sing the Song of Triumph. “Then sang Moses and the children of Israel this song” (chap. 15. 1). A Red Sea often rolls between our sorrows and our songs. “Weeping may endure for a night, but joy cometh in the morning” (Psa. 30. 5). “Call upon Me in the day of trouble, and I will deliver you, and thou shalt glorify Me” (Psa. 15. 15). The song of praise will surely follow the restful trust of faith. Think of David’s words, “I will not give sleep to mine

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eyes, nor slumber to mine eyelids. until I find out a place for the Lord” (Psa. 132. 4~ 5). Have we found out a place for the Lord in all the plans, purposes, and affairs of our lives? Make room for Him, and your songs of victory will never cease.

THE NEW WAY. Exodus 14.

IN following the Lord the Israelites were led into the wilderness. The first strivings of the Holy Spirit is to lead the soul into a true sense of its utter emptiness and barrenness that it may become capable of enjoying the riches of divine grace. “I will pour water upon him that is thirsty” (Isa. 44. 3). Notice their— 1. Helpless Condition. “They are entangled in the land, the wilderness has shut them in” (v. 3). They have been led between Pi-hahiroth and Baal-zephon like a convicted sinner without hope, shut up between the impassable crags of a broken law and the sinking swamps ot human inability. Has God made a mistake in leading them into such a trap? No wonder the enemy says, seeing their plight, “God bath forsaken him; persecute and take him, for there is none to deliver’’ (Psa. 71. 11). II. Despairing Cry. “Pharaoh drew nigh, and they were sore afraid, and cried unto the Lord” (v. 10). Those entangled by the guiding Spirit of conviction are shut up to faith (2 Chron. 20. 12). All earthly help and hope must be cut off to make roam for the deliverance of the Lord. It was when the disciples were utterly helpless in the storm the Lord rebuked the winds. Salvation is near when the despairing cry is raised. III. Precious Privilege. “Fear not, stand still, and see the salvation of the Lord” (v. 13). He is a present help in time of trouble. He knows how to deliver the godly out of temptation. This salvation was not of works—”The Lord shall fight for you.” It was not of words—”Ye shall hold your peace” (v. 14). The busybodies mentioned in Romans 10. 4 did not succeed in lifting one foot out of the miry clay. Jesus paid it all. Your strength is to sit still. IV. Miraculous Deliverance. “The Lord made the sea dry land” (v. 21). This new way of salvation was all of God’s making. It required Almighty power to roll the difficulties back and leave a free and open way of escape for the weary, tangled feet of men. What a picture of the great saving work of our Redeemer King I Through the vail of His flesh He hath consecrated for us a new and living way (Heb. 10. 20). Let us draw near. This way was not only made by the Lord, but you will note that it had to be maintained till every redeemed one was saved. Jesus is the Way. Not only the Waymaker. Himself we need every step. ‘‘1 am the Way.’ (John 14. 6). V. Saving Faith, “Go forward” (v 15). “They wert into the midst of the sea’’ (v. 22). It ~s not enough to know there is a. way, to see to P, or yen to praise and magnify the wisdom and power of Him who made it; it must he entered or the enemy of souls will overtake and destroy. Go forward only believe these watery walls of judgment. so dark and

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ominous, cannot overflow you.” There is therefore no condemnation them who are in Christ Jesus’’ (Rum. 8. 1). Alas, that there are so many of whom it may be said, ‘They cannot enter in because of unbelief. V1., Almighty Protection. “The angel of God,...the pillar of cloud, came between’’ (vv. 19, 20). Those who walk in God’s ways will be kept by God’s power (Psa. 37. 24). The pillar of His presence between us and our foes is a strong guarantee of safety. The light of the pillar was hid from the Egyptians. Solemn thought, “If our Gospel be hid it is hid to them that are lost” (2 Cor. 4. 3). There is a darkness that thickens into “the blackness of darkness for ever” (Jude 13). VII. Triumphant Song. “I will sing unto the Lord” (chap. .15. 1). It is surely suggestive that in this song there are three “Thine’s, ”ten “Thou’s,” and eleven “Thy’s,” but no “Me’s.” “Not unto us, not unto us, but unto Thy Name give glory” (Psa. 115. 1). “Thanks be unto God which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15. 57). The way of life, through the open sea of our Redeemer’s sufferings, leads to the song of victory. ‘I heard a great voice of much people in Heaven, saying, Alleluia! Salvation, and glory, and honour, and power, unto the Lord our God: for true and righteous are His judgments” (Rev. 19.1,2).

THE SONG OF MOSES. Exodus 15. 1,2.

THIS is the first song on record, and blessed be God, it is a song of salvation. Henceforth and for ever singing shall 1~ave a chief place in the service of God. The sentimental songs of the world are deceitful nymphs which steal away the adoration and praise that should rise only to God. Salvation and song, like the Siamese twins, go together With the work of Luther, Wesley, and Moody came streams of new songs of praise. “Then sang Moses this song” (v. 1). The causes lie behind. Let us look back and consider this song as— 1. A Song of Redemption. They had been redeemed by blood out of Egypt, as a house of bondage. Delivered by the great power of God. All true praise has its source in the redeeming power of Christ’s Cross. Out of the depths of His infinite love and mercy comes this key-note of our first song unto God, and we shall sing in the same key in Heaven. “Unto Him who hath loved us, and washed us, and redeemed us to God by His own blood” (Rev. 1. 5). II. A Song of Victory. In looking back they saw their enemies buried in the depths of the sea, where all our sins are cast. Our sins, like blood-thirsty Egyptians, were hotly pursuing us, and when there was no hand to help us He-made bare His arm and wrought for us a great deliverance. Ours is a victory over sin, over the world, over death and the grave. He “giveth us the victory through our Lord Jesus Christ” (1 Cor. 15. 57). They saw them gain no more.

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III, A Song of Praise. “Moses sung this song unto the Lord.” This was no mere exhibition of musical skill, but a pouring forth of the heart’s gratitude and thankfulness onto God, He had led them out, He had brought them through, He had overwhelmed their united foe. He deserves the praise, and He shall have it, and no stranger shall intermeddle with it. Trust Him at all times, and pour out your heart before Him. IV. A Song of Testimony. Notice the “my’s” in verse 2. There is a clear and decided ring about this. “The Lord is my Shepherd.” When a certain young lady said, “I wish I could trust my mother’s God,” she was bearing a good testimony both to her mother and her mother’s God, although she herself had no personal acquaintance with Him. The sweetest music of earth is like the croaking of frogs compared with the deep, sweet melody of a heart at peace in God. “My God, I will praise Thee” (Psa.118. 28). V. A Song of Dedication. “I will prepare Him an habitation” (v. 2). Moses decided to build Him a house, a resting-place among the people. This Is natural, if God has taken us in, surely we should take Him in. If He has given us a habitation in Himself we ought to provide Him a habitation in our hearts. Are we not the “habitation of God through the Spirit?” (Eph. 2. 22). Is it not His intense desire to “dwell in us and walk in us?” (2 Cor. 6. 16). Did not Jesus say, “If a man love Me we will come and make our abode with him?” (John 14. 23). He has gone to prepare a place for us, let us now prepare a place for Him, and let that place be the throne of your heart. VI. A United Song. Then sang Moses and the children of Israel. “They differed in many things, but they agreed in ascribing salvation to the Lord.” “Let the redeemed of the Lord say so” (Psa.107. 2) and do so. There may be as many different shades of Christians as there were colours in Joseph’s coat, but the sleeve need not say to the collar, “I have no need of you.” All one in Christ, saved by the same blood, justified by the same God, and sanctified by the same Spirit, singing the same song. Let us praise God. VII. A Song on the Other Side of the Sea. After the Egyptians had been overwhelmed in the deep. The destruction of the wicked will not hinder the song of the saved. The rushing together of the waves of judgment seem to send up a deep and solemn Hallelujah. In the Revelation (chap. 15. 3) we hear the song of Moses and the song of the Lamb blending in one. On the other side we, too shall sing the new song with a fresh and fuller meaning. A song that shall ring through the highest Heaven and down through the eternal ages with gathering power and sweetness. “Praise Ye The Lord ”

THE HEALING TREE. Exodus 15. 22-25.

THERE is sometimes not much between our songs and our sorrows. In verse I they sing a new song unto the Lord; in verse 24 they murmur against Him, Immediately after Christ had received the baptism of the Holy Spirit He was assailed by the tempting devil. The Marahs and the Elims are not far apart (v. 27). After the joyful song of victory comes the bitter experience of Marah. Faith will be tried, faith must be tried. God forbid that the bitter things of life should only stir up within us the murmuring heart of unbelief. As long

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as the pillar cloud of His presence is with us every unpalatable cup can he sweetened. There ~s a power in the ‘‘Tree of Life,’’ the Cross of Christ, sufficient to transform and transfigure all the Marahs in our everyday life. But we have here a very great and real need. “They could not drink of the waters for they were bitter’’ (v. 23). The people murmured, saying, “What shall we drink? Where shall we find satisfaction? Who shall show us the good?’’ Here is the language of needy, disappointed souls, Their name is legion. Moses does not join the murmurers, but ‘‘cries unto the Lord,’’ Happy, victorious soul, who has learned to pray instead of to grumble. Now see how the remedy is provided, how God in wisdom and mercy and power meets all their need Have we not here in type the Gospel of the Cross? It was—~ 1. A ‘Free. ‘‘The Lord showed him a tree’’ (v. 25). There was a tree in the garden of Eden, hat defended by a sword of flame, The fruit of this tree of life man could not pluck~ There is another tree that was first laid on Christ, then Christ was nailed to it , ‘He bare our sins in His own body on the tree ‘ (I Peter 2. 24). The fruit of this tree of life is now within the reach of all 11.. A Tree Pointed Out by the Lord. “The Lord showed him a tree” (v. 25). No man could have found this tree had not the Lord revealed it. Jesus Christ is the gift and revelation of God. “The only begotten of the Father, He hath declared Him” (John 1. 18). “Jesus Christ set forth to be a propitiation for our sins” (Rom. 3. 25). The Father pointed Him out at Jordan, when He said, “This is My beloved Son.” “No man knoweth the Son but the Father, and he to whom the Father will reveal Him” (Matt. 11.27). III. A Tree Revealed In Answer to Prayer. “Moses cried unto the Lord, and He showed him a tree” (v. 25). The Lord Jesus Christ has been revealed by God in answer to the deep cry of human need. For the outcast and desolate Hagar the well was pointed out (Gen. 21. 19). It was when Abraham had the knife uplifted over the beloved Isaac that God showed him a ram in the thicket (Gen. 22. 13). It is to sin smitten, soul-convicted sinners Christ the Saviour is revealed. “What must I do to be saved?” He showed me Jesus. IV. A Tree Near at Hand. From the construction of the words we infer that it was growing or lying near by. God’s remedies are always at hand. The tree of life is not afar off, “the Word is nigh thee, even in thy mouth” (Rom. 10. 8). But, alas, it is ~ often true that there is one standing among you whom ye know not. We think of Mary saying, “Tell me where thou hast laid Him,” knowing not that this was He. And of the man who was born blind to whom Jesus said, “It is He that talketh with thee”. V. A Tree Accepted and Applied Moses took the tree and ‘‘cast it into the waters’’ (v. 25). ‘The divinely appointed remedy must be brought into contact with the polluted and bitter waters of life. Man does not need to provide the cure, he has but to take it and apply it. The poor, withered woman touched Him and was healed. The healing power is not in our faith, but in the Christ whom we trust. “As many as received Him, to them gave He power to become the children of God” (John 1. 12).

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VI, A Tree that Made Bitter Sweet. “The waters were made sweet” (v. 25). The unwholesome mass was changed. The waters that could do no good were immediately made useful. Let Christ in and the bitter pool of the heart will be sweetened and its waters made to gladden the souls of others. The power of Christ’s Cross transforms all trials into blessings. This is a tree that will not rot. When the shepherds came and saw the Babe in the manger “they returned, glorifying and praising God” (Luke 2. 20). They went back to their work with lives sweetened with the power of the glorious Gospel.

MANNA—THE GIFT OF GOD. Exodus 16.

“This is the bread which the Lord hath given you to eat” (v. 15). In the sixth chapter of John’s Gospel Jesus taught that “He was the Bread of Life.” There is no difficulty in seeing Jesus in this type. The Lord give us hungry hearts for this heavenly bread. I. The Place and Time of the Gift. The place was the “wilderness of sin” (v. 1). The time was while they were murmuring against the servants of God (v. 2). What a true picture of man’s position and character when Jesus Christ came! In the wilderness of sin anti exhibiting the nature of a sinner, “while we were yet sinners, Christ died for us” (Rom. 5. 8). Sin always leads into a wilderness, the wilderness brings a wretchedness and misery out of which God alone can deliver. IT. The Nature of the Gift. “Manna” (meaning “What is it?”) “for they knew not what it was’’ (v. 15). It was their life in a mystery. Type of the Incarnation. ‘‘Great is the mystery of godliness, God manifest in the flesh’’ (1 Tim. 3. 16). My flesh, He said, is meat indeed They could not perhaps explain or understand the formation of the manna, but this was not necessary to he saved from death by it. We don’t read, ‘‘0 criticise and see,’’ but ‘‘Taste and see that the Lord is good.’’ HE. The Bestower of the Gift. “This is the bread which the Lord hath given you” (v. 15). ‘They could not refuse this gift, they were not asked to pay for it. It was the gift of God. ‘‘God so loved the wor1d that He gave His son.’’ Like the manna, Christ ~ give a to show forth the glory of the Lord (v. 7). The glory of His grace and mercy and saving power is seen in the coming and mission of His Son. “Thanks be unto God for His unspeakable gift’’ (2 Cor. 9. 15). IV. The Purpose of the Gift. “Ye shall be Jilted with bread and ye shall know that I am the Lord your God’’ (v. 12). They were in danger of dying through starvation. The manna came to save them from death and to satisfy them to the full. It brought to them a “full salvation.” Th’~ Jews have a saying that ‘the manna tasted to every man as he pleased.’’ Every man who tastes of Christ will find that He is exactly what he needs, The precious Saviour is always palatable to a hungry sinner. See here also the oneness of believers, ‘‘They did all eat the same spiritual meat’’ (1Cor.10. 3). We are to know God, because He fills us with bread from Heaven.

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V. This Gift was Continuous. “A certain rate every day” (v. 4). They gathered it every morning. The manna saved them, and the same mysterious manna kept them alive day by day. It was indeed a Heaven-Provided daily salvation. All this we have in Jesus our Lord. He is “able to save to the uttermost,’’ to the end, all that come unto God by Him. We live by faith in the Son of God. In Jesus Christ there is for every believer a ‘‘certain rate every day.” Has He not taught us to expect this by putting this petition in our mouths, “Give us this day our daily bread’’ (Matt.6. 11). VI. How the Gift was Revealed. ‘When the dew that lay was gone up, behold, a small round thing” (v. 14). It appears that the manna came with the dew, and that the two were inseparably connected, but not more so than Christ and the Holy Spirit, of which the dew is a most fitting emblem. As the dew went up it, as it were, unveiled the manna before the eyes of Israel. So by the moving of the Holy Spirit is Jesus Christ revealed to needy souls as the Bread of Life. “He shall receive of Mine, and show it unto you” (John 10. 15). VII. The Memorial of this Gift. “Take a pot, put Manna therein, and lay it up before the Lord” (v. 33). The manna in the golden pot before the Lord speaks to us of Him who came down from Heaven to give life, but who now glorified in the presence of His Father, a memorial, as it were, of grace and salvation. This memorial in the pot was also for the instruction of their children, “that they may see the bread wherewith I fed you.” This holy memorial is beautifully and perfectly perpetuated in the ordinance of the Lord’s Supper. The bread and wine are the memorials of His life yielded up for our salvation. Here we, as the children’s children of the early disciples of our Lord, see in figure the bread by which they were fed from Heaven. ‘‘Evermore give us THIS BREAD” (John 6. 34).

BREAD FROM HEAVEN. Exodus 16.

THERE is unsearchable riches in this chapter, because it is so full of Jesus Christ. Like Him, the manna was: (1) Divine in its origin; (2) Indispensable; (3) Undeserved; (4) Suitable; (5) Sufficient; (6) Satisfying; (7) Free. Taking a look at the whole chapter, we observe the— I. Depravity of Man. “They murmured against Moses” (v. 2), “Against the Lord” (v. 7). Consider what He had done for them. Like the prodigal they loved the gifts more than the giver. ‘‘The whole head is sick, the whole heart faint, there is no soundness ‘‘ (Isa. 1.5,6). II. Mercy of God. “I will rain bread from Heaves for you’’ (v. 4). Amazing grace, “rain” bread upon murmurers ! Why not rain fire and brimstone? Grace delights to pour blessing upon the undeserving (Rom. 5.8). “He delighteth in Mercy.” His own arm hath brought us salvation. “God is love,’’ and out from the depths of His own infinite goodness conies the stream of saving power. From Heaven the bread of life must come. This thing is not manufactured on earth.

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III. Abundance of Supply. “An omer for every man” (v. 16). The manna which fell from Heaven was sufficient for every man in the wilderness. In Christ Jesus, as the gift of God, there is enough for every man. “He tasted death for every man’’ (Heb. 2. 9). His atoning blood is sufficient for “the whole world’’ (I John 2. 2). Yes, “an omer for every roan,” What are we doing to carry to every sick and heathen man his omer of Heaven’s blessing? in the miracle of loaves, so with the bread of life. Alter multitudes have been filled it will be found in the resurrection that there was much more to spare. The atonement of Christ, like the ‘‘fragments that remain,’’ will have a tale to tell. IV. Need of Appropriation. “They gathered it” (v. 21). The Manna was rained from Heaven, but it was not poured down their throats. (1) It had to be GATHERED. God has freely given His Son up to the death for us all, but that gift must be definitely received (John 1. 12). (2) They gathered it EVERY MORNING. It was daily bread, Christ must be daily trusted. (3) They gathered according to THEIR EATING. Some were able to receive more of it than others. “According to your faith so shall it be unto you’’ (Matt. 9. 29). Remember the blessedness of the hunger in Matthew 5. 6. V. Disappointment of Unbelief. “Some went on the seventh day to gather, and found none’’ (v. 27). It is the height of madness to expect to find the gift of God when God says it shall not be found (v. 25). The children of these infidel Israelites are still among us, who hope for salvation after the day of grace is gone. There is a time that is too late (Matt. 25. 12; Luke 16. 25). “Behold, NOW is the accepted time.’’ VI. Life of Faith. “They did eat manna until they came to Canaan” (v. 35). The bread that saved them was the bread that kept them alive during all their wilderness journey. “I am the LIVING BREAD (life-giving): he that believeth on (or receiveth) ME shall never die’’ (John 6. 35). They believed that to-morrow’s bread would come with to-morrow’s need. “God is faithful that bath promised.’’ ‘My grace is sufficient for thee’ ‘‘Because He lives we shall live.’’ ‘‘Only believe.’’

THE SMITTEN ROCK Exodus 17. 1-7.

PAUL says, “That Rock was Christ” (1 Cor. 10. 4). So the type is clear. This was a rock in a wilderness, Christ is a rock in a weary land (Isa. 32. 2). A rock speaks of shelter, safety, durability, strength. A careful examination of this portion reveals— I. A Condition of Desperate Need. 1. They Dwelt in a Barren Place. “There was no water’’ (v. I). This world of itself can never supply the wants of a human soul. All its cisterns are broken. Separated from the Cross of Christ, our abode is in “waste places.” The rebellious dwell in a dry land (Psa. 68.6). 2. Their Souls Were Thirsty. “The people thirsted” (v. 3). When the thirst came the barrenness of the land was felt. When the Spirit of conviction and dearth takes possession

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of the soul, then the emptiness of the world’s pleasure wells is realised. This water of satisfaction cannot be got by digging; such work is worthless. Blessed are they that thirst after righteousness. II. An Unexpected Source of Supply. “There shall come out water” (v. 6). 1. It Came fro a Rock. Worldly wisdom could not by searching find out this method. Men can more easily expect fire from a rock. “Can any good thing come out of Nazareth” (John 1. 46). My ways are not as your ways, saith the Lord (Isa. 55. 8). 2. It Came from a God-Possessed Rock. “I will stand upon the rock” (v. 6). Pause and think of this. How very suggestive of the great Incarnation. God was in Christ (2Cor. 5. 19). The rock in Horeb of itself could do nothing, but God in the rock could do anything. The rock represents the human nature of the Lord Jesus, God on the rock, His divine power and Godhead. The source of our salvation is in God, the channel of communication is Jesus. He is “both Lord and Christ’’ (Acts 2. 36). III. An Unlikely Means Used. 1. The Rock . “Thou shalt smite the rock” (v. 6). This thought never originated in the heart of man, that salvation could be brought forth by smiting the anointed of God. “But He was wounded for our transgressions, with His stripes we are healed” (Isa. 53. 5). The sword must awake against the man that was God’s fellow. Oh, worship the Lord 2. The Rock was Smitten with a Rod. “Thy rod, wherewith thou smotest the river, take in thine hand” (v. 5). This was the rod of judgment that turned the river into blood, and the sign of God’s authority and power. “It pleased the Lord to bruise Him; HE hath put Him to grief’’ (Isa. 53. 10). Concerning the sufferings of Christ we may truly say, “This is the Lord’s doing, and it is marvellous in our eyes” (Psa. 118. 23). IV. A Merciful Provision Made. 1. The Supply was Abundant. “The waters gushed out, and the streams overflowed” (Psa. 78. 18-20). “They did all drink the same spiritual drink.” When Christ, our Rock, was smitten, “forthwith came there out blood and water,” emblems of a full salvation, atonement, and cleansing. “We have redemption through His blood,” and cleansing through the washing of the Word. “Whosoever will may come and take of the water of life freely” (Rev. 22. 17). 2. The Supply was Free. “Ho, every one that thirsteth, come ye” (Isa. 55. 1). It was “without money and without price.’’ Thirst is the only condition, but it is indispensable to the enjoyment of the God given waters of salvation. The apostle declares that the spiritual rock ‘‘followed them.” The Salvation of God in Christ is not only perfect in its character, but continuous iii its application. The power of His atoning blood still follows the generations of men. Let us thank God that this saving rock has followed us. It is following you---drink and live!

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THE HOLY WAR. Exodus 17. 8-16.

If, like the children of Israel, we have been delivered from bondage and separated unto God, we may also expect to be attacked by the enemy (John 15. 20). The hindermost and weak and feeble ones are sure to suffer first (Deut. 25. 18). Borderland Christians get much buffeting; beware of the lusts that lie in ambush (1 Sam. 15. 2), the Diabolonians, as Bunyan calls the lusts that lodge in wall (flesh) of Man-soul. They are the sworn enemies of the Spirit of Christ. As an illustration of the Christian’s spiritual conflict, let us notice— I. Amalek, or, the Pilgrim’s Foe. Well may we ask—. 1. WHO WAS HE? Amalek has not a very honourable pedigree. He is the offspring of Esau, the brother of Jacob (closely connected), who sold his birthright for a mess of pottage, “being carnal,” and so is a type of the flesh. Amalek, like that which is carnal, was the first of the nations, but, like the flesh, he is doomed to perish (Nurn. 24. 20). “That which is born of the flesh is flesh” (John 3.6). 2. When Came He? He did not annoy them till they got to Rephidim (resting places), and had drank of the smitten rock. ‘‘That Rock was Christ.” The Christless know nothing about the conflict between flesh and spirit, the world loves its own. The onslaught took place while Israel was resting. The unguarded moments of inactivity are fit opportunities for the Amalek lusts of the flesh. II. Joshua, or the Fight of Faith. The lusts which war against the soul are overcome through faith in the Lord Jesus Christ (Rom. 7. 25).

2. The Means of Faith. “Joshua chose out men” (v, 9). Faith must have something to work by—faith which worketh by love. The believers’ chosen ones are the Blood, the Spirit, and the Word. These are the Christian’s “three mighties.” Put on the whole armour of God, take the shield of faith. 2. The Work of Faith. “Joshua went out and fought” (v. 10). Hope waits, love submits, faith actively presses on, it is the aggressive grace that attacks and wins the fight. “Fight the good fight of faith” (1 Tim. 6. 12). “I will show thee my faith by my works” (James 2. 18). III. Moses, or the Spirit of Prayer. Every “over-corner’’ constantly maintains a twofold attitude, the upward and the outward. 1. TOWARDS GOD. There is the steady, uplifted hands of unwavering faith (1 John 5. 4). It is the upward look of the effectual fervent prayer of a righteous man. This holy privilege and power is within the reach of all, who, like Moses, stands on the hill-tot of communion with God.

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2. TOWARD THE ENEMY. There must be fearless and unyielding determination. While the hands were uplifted Joshua prevailed. The source of overcoming power is in God. It is communicated to and through those who are in living sympathetic touch with Him. “If ye abide in Me, and My word abide in you, ye shall ask what ye will, and it shall be done” (John 15. 7). “When I cry unto Thee, then shalt mine enemies turn back” (Psa. 56. 9). IV. Aaron and Hur, or the Promises of God. How often the precious promises of God have acted the part of Aaron and Hur to our feeble intercessions. 1.THE PROMISES ARE STRONG. “They stayed up his hands” (v. 12). The supplicating hands of Moses soon grow weary. The time of definite prayer is a testing time. It is here we feel most intensely our utter weakness and the need of supporting promises. “Take with you words,” the succouring, unfailing words of Him who cannot lie. Lean your arm of feeble prayer upon His sure Word of promise. 2. THE PROMISES ARE STEADY. “And his hands were steady’’ (v. 12). Unsteady hands will not receive much from the Lord (James 1. 6,7). The promises of God never tremble. We may have weary and shaky hands, but we have an unshaking God who fainteth not, neither is weary (Isa. 40.28,29). “He giveth power to the faint.” “Uphold me with Thy free Spirit.” Steady and sure wins the day. God’s promise to Abraham wrought in him unstaggering faith. Keep steadily trusting and thy God will keep steadily conquering. ‘‘I will trust and not be afraid’’ (Isa. 12. 2).

THE WORK OF GOD Exodus 19. 4-8.

“Power and might are in Thine hand, Thou savest e ‘en the ‘burning brand.’ Largely doth Thy grace expand—~ Thanks that we this understand. Bring us, Lord, to Thy good land, Make Thy Church a holy band, Telling out Thy love’s demand.” “THE Lord hath done great things for us; whereof we are glad.” While Moses was on the mount with God he was instructed to remind the Israelites of the great deliverance He had wrought for them, and of their obligation to Him. We frequently need this reminder. Let us look again then at what the Lord hath done, and think cit our privileges and responsibilities.

I. The Power of the Enemy is Broken. “Ye have seen what I did unto the Egyptians” (Exod. 19, 4). They were overthrown in the depths of the sea. ‘‘Ye shall see them no more.” The power of the world, the flesh, and the devil, are all overthrown for us in Christ Jesus. He bath made us more than conquerors—stand still and see.

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II. The Way of Deliverance. The Lord says, “I bear you on eagle’s wings” (Exod. 19. 4). Thus they escaped by— 1. AN HIGHWAY. The path of the eagle is beyond the reach of man. God’s way of salvation is above and beyond the thoughts of men. It is as high as Heaven. What can we do but trust. 2. A QUICK WAY. The flight of the eagle is swift, like an arrow. There are a great many immediates and straight-ways connected with the life-work of the Saviour. 3. AN EASY WAY. “I bare you” (v. 4). Saved by resting on the Lord, as the sheep rested on the shoulder of the shepherd (Luke 15. 5). 4. A DIVINE WAY. “I bare you” (v.4). It was by the power of God they were borne out of Egypt. Salvation is of the Lord. The passage from death unto life is so difficult and dangerous that none but Christ can carry us through. This He does by lifting us up “far above all,” the fear of man, or the power of sin. III. The End of this Way. “I brought you unto Myself” (v. 4). When the prodigal came to himself, then he came to his father. Christ gave Himself for us that He might bring us to God, What a gladsome revelation of God this is! His loving, gracious heart longs to have us to Himself that He might bless us with Himself. He has given Himself for us and to us that He Himself might have us. IV. The Conditions of a Blessed Life. “If ye will obey My voice and keep My covenant, then’’ (v. 5). After we have been made nigh to God there are conditions by which this life of fellowship and nearness is to be maintained and continued. There are two here 1. OBEDIENCE. ‘If ye will obey My voice” (v. 5). His voice we may continually hear through the Word. It is not a mere sound we obey, but a living, personal voice, conveying the thoughts and mind of God into our very hearts by the power of the Holy Ghost through the written Word. 2. FAITHFULNESS. “And keep My covenant” (v. 5). If the Lord hath been pleased to make covenants with us (Deut. 5. 2), it ought to be our special delight to keep them. Our own covenants may be poorly made and as poorly kept, and may be just the proud boastings of our self-confidence. His covenants of grace assure the fulness of blessing. V. The Purpose of this Great Salvation. That through our obedience and faithfulness after being brought to Himself, we might be— 1. A PECULIAR TREASURE. The Lord hath chosen us to be a special people unto Himself (Deut. 7. 6), a people peculiar for purity and good works, for character and actions (Titus 2. 14). The Lord’s portion is His people. How much value does the Lord set upon His blood-bought treasure? He hath sold all that He had to purchase it (Matt. 13. 45, 46; 2 Cor. 8.9).

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2. A KINGDOM OF PRIESTS. God’s people are not only precious to Him, but as royal priests they are useful. They are mediators for others, and channels through whom He may communicate His will to others who are as yet far from God. Ye see your calling, brethren, to pray men, in Christ’s stead, to be reconciled to God, and to make intercession for transgressors. Kings and priests unto God (v. 6). 3. AN HOLY NATION. This may teach us the testimony that the Church as a whole ought to bear for God. “They shall call them the holy people, the redeemed of the Lord” (Isa. 62. 12). The Temple of God is holy, which ye are (1 Cor. 3. 17). 92 Handfuls on Purpose. VI. The Vow of Consecrated Lives. “All that the Lord hath spoken we will do” (v. 8). Let it be the language of our trusting, trembling hearts. By His grace we will (1 Cor. 29. 5).

THE GIVING OF THE LAW. Exodus 19; 20.

THE prophetic and priestly character of Moses as a type of Christ comes out very clearly here. As a prophet He tells the people “words which the Lord commanded” (chap. 19. 7). As a priest He tells the ‘‘words of the people unto the Lord’’ (v. 9). As a prophet Christ reveals to us the will of God, as a priest He makes intercession for us. The giving of the law was accompanied with all the solemn symbols of its terrible, yet holy character (chap. 19. 16). The giving of the Spirit at Pentecost was also accompanied with the signs that ought to characterise this present dispensation (Acts 2. 4). Both dispensations have a special ministry. The law was given to reveal sin (Rom. 7. 7), the Spirit came to reveal the Saviour and give dominion over sin. Look at the order-— I. The Solemn Promise. “The people answered, All that the Lord hath promised we will do” (chap. 19. 8). What an outburst of self-conceit and ignorance! Until the greatness and holiness of God is Seen, and the exceeding sinfulness of sin felt, man is ever ready to make his empty promises to God. The young ruler is a typical case, Mark 10. 17-22). II. The Divine Purpose. “Lo, I come” (chap. 19.9). ‘To prove you” (chap. 20. 20). The people had agreed to do His will, now He comes to prove them. Those who would be saved by their work have a severe and fiery trial to undergo. They must meet God as a righteous Judge, not as a merciful Father. “The law is holy, Just, and good,” a perfect standard. It is the divine measure whereby the character of man is proved and tested. it is the fan in the hand of God the Spirit that separates the chaff from the wheat with infallible rectitude. The law, like a fan, cannot show mercy. It sifts, proves, justifies, or condemns. It is an officer to drive us into the school of Christ. III. The Needful Preparation. “Be ye ready, for the Lord will come, whosoever toucheth the mount shall be surely put to death” (chap. 19. 11, 12). The Lord was coming to prove them; a note of warning was given that much preparation was needed. “Prepare to meet thy God” (Amos 4. 12). Holy, holy, holy is the Lord. If one but touch the mount he shall die. “He that offendeth in one point is guilty of all” (James 2. 10). Only touch a forbidden

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thing and the sentence of death is passed upon you. Because sin (not sins) has entered the world death has entered. “The soul that sinneth it shall die.” How can a man be just with God? Never “by the deeds of the law” (Rom.3. 20). IV. The Awful Presence. “The Lord came down” (chap. 19. 16-20). His coming by the law is heralded by a sevenfold, or perfect expression of His terribleness. ‘Thunder, lightning, cloud, fire, smoke, quaking, trumpet.” There is nothing here to encourage, attract, or pacify. Such is His character as the JUDGE. Here we have no blood of ATONEMENT, so there is no hope for man this way. Alas, for the bloodless theology of the present day (Heb. 9. 22). Who shall be able to stand when He appeareth? “Our God is a “consuming fire” (Heb. 12. 29). V. The Effect Produced. 1. THEY WERE APPALLED. “They removed and stood afar off ” (chap. 20. 18). This was all the nearness their good works could bring them. ‘‘Who is able to stand before this Holy Lord God?” (1 Sam. 6.20), said the men of Bethshemesh. None without a Mediator. No man can come unto the Father but by Me. To approach God apart from the Cross of redemption is to come unto “fire and to blackness and darkness and tempest” (Heb. 12. 18). 2. THEY DESIRED A MEDIATOR. “They said unto Moses, Speak thou with us, and let not God speak with us lest we die’’ (chap. 20. 19). The need of a Mediator is felt when sin is known (Job 9. 30-33). The terrors of Sinai reveal the need of Calvary. Here is a mount that we must touch or die. “There is one Mediator between God and men, the man Christ Jesus” (1 Tim. 2. 5). VI. The New Way. “An altar shalt thou make, .. .and I will come unto thee, and I will bless thee’’ (chap. 20. 24). Two kinds of sacrifices are named:. ‘‘Burnt-offerings” and “Peace-offerings.” Christ is both; through the altar of His Cross He offered Himself unto God as a whole burnt-offering, that He might make peace through the blood of His Cross. God is in Christ reconciling the world unto Himself. There I will meet you, and I will bless you. Jesus said, “I am the Way” (John 14. 6)~ God’s eyes and heart are there perpetually (1 Kings 9. 3). “By the deeds of the law shall no man be justified.” “By grace are ye saved.” The fiery fingers of the law points to the peace-speaking blood of atonement. “Even so, Father, for so it seemeth good in Thy sight” (Matt. 11. 26).

THE BONDAGE OF LOVE. Exodus 21. 1 6.

THE coming down of God on Sinai, in the covenant of the law, brought no offered year of release to the slaves of sin. There was a trumpet, but not a jubilee one; when it sounded they stood trembling afar off. The year of jubilee speaks of spiritual freedom and rest, and is also prophetic of the coming Millennial Age. This incident before us very aptly illustrates the self-will blindness and suicidal choice of those who prefer to remain in bondage to their old master, sin, than to accept the freedom offered and declared by the

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jubilee trumpet of the Gospel of Christ, saying, “I love my master, and will not go free.” If the ear of such is bored with the awl of eternal slavery they have themselves to blame. They love to have it so. Sin is a master, and many love him, with such a love, too, that constrains to wholehearted service. But looked at in another way we might see here a picture of— I. The Helpless Sinner’s Privileges. He was— 1. BOUGHT. “If thou buy an Hebrew” (v. 2). The bought one represents one who could do nothing for himself. Only the helpless poor are purchased as slaves. Such were some of us, but “ye are bought with a price’’ (1 Peter 1. 19). Oh, such a price, the precious blood of Christ ! 2. BOUGHT TO SERVE, “Six years he shall serve” (v.2). The master must have some return for his outlay. Be not unprofitable servants, “Ye are bought with a price, therefore glorify God (who hath given the Ransom) in your body and your spirit, which are His’’ (1 Cor. ~. 20). ‘‘Ye were the servants of sin, but now, being free from sin, ye became the servants of righteousness” (Rom. 6. 18). 3, SET AT LIBERTY. “He shall go free for nothing” (v. 2). In this service there comes a glorious freedom, a blessed rest In His yoke (Matt. 11. 29). The jubilee trumpet has special reference to bond-servants. The Lord Jesus Christ in His Gospel offers full liberty to His bond-slaves. “Whom the Son makes free are free indeed.” ‘‘Stand fart, therefore, in the liberty wherewith Christ has made us free” (Gal 5. 1). We note next—-- II.. The Devoted Servant’s Choice. It was-— 1 A Choice of Continual Service. “I Will not go free” (v. 5). He had a will, but he used it to show forth his delight in his master’s will. He used his liberty by taking the liberty to show that he preferred active bondage to idle freedom. I will not, he says, have the freedom that would separate me from my master’ work. “Go thou and do likewise.” “Go to the ant thou sluggard” (Prov. 6.6). 2. A Choice Constrained by Love. “I love my master” (v. 5). Those who have had six years’ experience of the service and fellowship of Christ will not desire to leave Him in the seventh. The love of Christ constraineth us. “I love my children.” The children we may have begotten in the faith form another link of connection with the master. Every convert, through our instrumentality should lead us into closer touch with the Lord for their sakes. I love my children and will not go free. 3. A Choice Implying Entire Consecration. “Then his master shall bore his ear, and he shall serve him for ever” (v. 6). The bored ear declared a willing and unalterable separation for the master’s use. Our Lord Himself, constrained by love to His Father, says, “I delight to do Thy will; mine ear hast Thou opened” (pierced, R.V., margin) (Psa. 40. 6, 7).

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His ear was pierced with an awl of perfection and eternal devotion to His Father’s business. The disciple is to follow his Master. Him only shalt thou serve (1 Sam. 7. 3). Take my love, my Lord, I pour At thy feet its treasure store; Take myself, and I will be, Ever, Only, all for Thee.

THE ANGEL SAVIOUR, Exodus 23. 20-25,

WE may well interpret this angel as the Son of God, for the work here attributed to Him is beautifully typical of the great work accomplished by Jesus Christ our Saviour. “The angel of His presence saved them, in His love; and in His pity He redeemed them” (Isa 63. 9). I. The Saviour. See how his character accords with that of Christ. 1. He Was from Heaven, “An angel” (v. 20). No man can redeem his brother; deliverance must come from above. God alone could find a ransom.

2. He Was Sent by God. “I send an angel” (v. 20). The messenger of God who delighted to do His will. God sent His Son to bless us. Sent in love (John 3. 16). 3. He Bore The Name of God. “For My Name is in Him” (v. 21). His Name was called the wonderful, the Mighty God. “God was in Christ reconciling the world to Himself,” and manifesting Himself in and through the body of the Lord Jesus (1 Tim. 3. 16). 4, He Had Power to Forgive Sins. If you provoke Him He will not pardon your transgressions (v. 21), implying that He could forgive such, This angel had the right to forgive, because he acted for and in the Name of God. “The Son of Man hath power on earth to forgive sins” (Mark 2. 10). This authority He also received o the Father. II, The Salvation. This salvation was great and wonderful, worthy of the God who preached this glorious Gospel. The Gospel of God contains His great and precious promises, 1. To Deliver us from our Enemies. “I will cut them off” (v. 23). Our enemies, sins and lusts, had a firm grip of us, but He cut them off. He alone can break the bonds that bind us to the foe. 2. To Bring us Out. “To bring thee into the place” (v. 20). Out “from the power of darkness into the Kingdom of His dear Son” (Col. 1.13). Out and in. 3. To Keep us in the Way (v. 20). He is not only able to deliver, but also to keep us from falling out of the way. It is so easy to fall out by the way unless we continue to watch and

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pray. Jesus says, “I am the Way,” “Abide in Me.” (John 14. 6). 4. To Bless Our Common Mercies. “He shall bless thy bread and thy water” (v. 25). With this blessing in our basket and in our store (Deut. 28. 5) we may truly experience that ‘‘Godliness is profitable unto all things, having promise of the life that now is” (1 Tim. 4. 8). 5. To Deliver us from Sickness “I will take sickness away from the midst of thee” (v. 25). “He bore our sins.” Is it not also written, “Himself bare our sicknesses?” (Matt. 8. 17). “According to your faith be it unto you.” 6. To Go Before us. I send an angel before thee (v. 23). The Good Shepherd goeth before His sheep. He has gone before us through the valley of the shadows of this present life, through the portals of the tomb, through the experience of resurrection, and through the heavens into the Father’s presence. “Follow Me.” 7. To Prepare A Place for us. “To bring thee into the place which I have prepared” (v. 20). Canaan, like the many mansions in the Father’s house, was prepared for a prepared people. “I go to prepare a place for you” (John 14. 1-3). III. The Saved. In the presence of such a Saviour, and in the enjoyment of such a salvation, let us ask, What are the responsibilities of the saved? 1. Walk Humbly. “Beware of Him” (v. 21). These are solemn words of warning. Let us never forget the high arid holy dignity of Him who died for us. “Fear God.” Let not familiarity ripen into presumption. “Walk humbly with thy God” (Micah 6. 8). 2. Obey Fully. “Beware of Him, and obey His voice” (v.21). “One is your Master, even Christ” (Matt. 23. 10). Hear the still small voice of your Angel Redeemer in His Word, and by His Holy Spirit. “Whatsoever He saith unto you, do it” (John 2. 5). “By faith Abraham obeyed” (Deut. 18. 19). 3. Trust Continually. “Provoke Him not” (v. 21). How often has He been provoked through our unbelief (Num. 14. 11). Oh, these God provoking doubts of ours, how they assert themselves when circumstances seem dark and tangled! Like Jacob we lament, “All these things are against me” (Gen. 42. 36), while God in mercy is busy planning for our good. 4. Stand Firmly. “Thou shalt not bow sown to their gods, nor do after their works” (v. 24). We are all so ready to bow to the gods of this world, and to do after the habits and customs of the ungodly “Be ye separate, saith the Lord” (2 Cor. 6. 17). That ye may be able to stand, “Put on the whole armour of God” (Eph. 6. 11). 5. Serve Faithfully. “Ye shall serve the Lord your God” (v. 25). What a privilege to serve Him before whom angels fall and adore! “It is written, Him only shalt thou serve” (Matt.

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4. 10). “This is the work of God that ye believe.” “Ye serve the Lord Christ.” Be faithful unto death.

BEHOLD THE BLOOD OF THE COVENANT Exodus. 24. 1.8.

“Behold the blood of the covenant.” These words, uttered by Moses as he sprinkled the people with the crimson life-stream, forcibly remind us of John’s ‘‘Behold the Lamb of God, which taketh away the sin of the world’’ (john 1. 2~)). A covenent is a bargain between two parties, something that comes in between as a ground of agreement and a bond of perpetual union. fully expressed in Exodus 12, “The blood shall be to you for a token.” This was man’s side. “When I see the blood.” This was the divine side. It was covenant blood, Such is the Blood of His Cross. “Reconciled through the death of His Son.” “This cup is the New Testament (covenant) in my blood, drink ye all of it” (Luke 22. 20), and be one, even as “I and My Father are one.” We shall now observe—. I. When this Blood was Shed. As with the death of Christ, so with the sacrifice here, there is much in the circumstances. It was— 1. After God Was Honoured. “Come up unto the Lord and worship” (v. 1). Before the Cross was reached Christ had this testimony, that He pleased God (Matt. 3, 15). Moses came near the Lord, while the others worshipped “afar off.” Jesus worshipped in the Holy of Holies.

2. After the Word of the Lord Was Revealed. “Moses told the people all the words of the Lord” (v. 4). Christ did not die until He had finished the work and declared the words the Father gave Him. “I have given them the words which Thou gayest Me” (John 17. 8). The Way was made plain before the sun went down. 3. After an Alter Had Been Built. And Moses builded an altar. The Cross appeared before the sacrifice was made. “And He bearing His Cross.” A fixed altar suggests the determinate counsel of God. There “they crucified Him” (John 19. 18). II. What this Blood Signifies. Sacrifice, and this— 1. Implies Sin. Sin, like a man’s shadow, is only seen in the light. Sin is the dominating element in the character of fallen human nature. Man is a sinner. “Without God” (Eph. 2. 12).

2. Implies Substitutions. The offerings and sacrifices were unto the Lord, and in behalf of the people. “He was wounded for our transgressions.’’ ‘‘He suffered for us.’’ The sacrifices were first the Lord’s by right, then allowed for the people, and again accepted by Him on the altar. A perfect type of Him who was the Lamb of God, given for us and accepted again through death in our stead.

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3. Implies Salvation. Isaac was saved when the ram took his place on the altar (Gen. 22. 13). Re “gave Himself for me.” “All that believe are justified” (Acts 13.39). III. Where this Blood was Sprinkled. It was~— 1. Sprinkled on the Altar. “Moses took half of the blood and sprinkle~1 it on the altar” (v. 6). The altar represents the claims of God’s holiness and justice. Before the people could be blessed His righteousness must be satisfied. Before the sinner can be saved Christ must offer Himself without spot unto God. The halving of the blood between the altar and the people indicate the double character of the sacrifice of Christ. He both fulfils the law and makes peace. In doing the Father’s will He provides redemption for man. In Him every attribute of God is satisfied and every need of man fully met. “Oh, that men would praise the Lord for His goodness I” (Psa.107. 8). 2. Sprinkled on the People. “Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you.” The blood on the people signified— 1. REDEMPTION. They had come into personal contact with the life (“the life is in the blood”) that had been offered to God for them. All the value of the sacrifice, as in His sight, is now imputed to them. “We have redemption through His Blood, even the forgiveness of sins” (Eph. 1.7). It signifies also— 2. Reconciliation. It was the blood of the covenant. “How much more shall the Blood of Christ” (Heb. 9. 14). We are “made nigh by the Blood” (Eph. 2. 13). It implies— 3, OBLIGATION. “All that the Lord hath said will we do, and be obedient’’ (v. 7). Be faithful unto death. This covenant, like the way of salvation, is all of grace and cannot fail. Through these immutable things in which it was impossible for God to lie, we have a strong consolation who have laid hold on this hope set before us. “The God of peace that brought again from the dead our Lord Jesus, through the blood of the everlasting covenant, make you perfect to DO His WILL” (Eph. 13. 20, 21).

THE ARK OF THE COVENANT. Or, The Person end Work of Christ. STUDY I.

THE CHARACTER AND USE OF THE ARK. Exodus 25. 9-22.

THE first vessel God instructed Moses to make was the Ark. All the others were of no value apart from it. As the symbol of Jehovah’s presence, all must take their relative value from it. What is the Church without the Christ but a Tabernacle without an Ark, a system without a sun, a body without a soul? What the Ark was to the Israelites Christ ought to be to us—an ever-present, all-sufficient, solemn, and divine reality; a source of blessing that never failed when rightly approached. Let us look at the Ark, then, as a type of Christ, “Emmanuel, God with us” (Matt. 1.23).

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I. The Origin of the Ark, or the Revelation of Christ. Jehovah Himself revealed the plan and pattern of the Ark to Moses (Exod. 25. 10-22). The whole scheme - was divinely originated and divinely revealed. So the holy men of old who lived in the mount with God, it was given to testify of Christ as ‘‘He that should come.’’ ‘‘GOD SPAKE in times past by the prophets’’ (Heb. 1. 1). Man, apart from revelation, cannot find out God. “Search the Scriptures, for they are they which testify of Me’’ (John 5. 39). The fifty-third chapter of Isaiah is a telescopic view of Christ, a vision of the pattern on the mount. They have told us beforehand that when it is come to pass we might believe. II. The Materials of the Ark, or the Character of Christ. “Make an Ark of shittim wood, and thou shalt overlay it with pure gold” (Exod. 25. 10, 11). The incorruptible wood and the pure gold remind us at once of the pure humanity and glorious divinity of our blessed Lord— two natures as distinct as wood and gold, yet mysteriously united in one person. Unitarianism is put to shame, even in the types. The wood grown in the earth represents Christ as our kinsman, “bone of our bone.” The gold speaks of Him as God’s fellow: “I and My Father are one” (John 10. 30). It is the gold of His divinity that gives power and preciousness, glory and beauty, to the wood of His humanity. Incorruptible humanity alone could never stand in the sinner’s stead. Christ is divinely fitted to represent both God and man. Man needs one to represent him to God. This is what the Ark taught; this is what Christ does. III. The Anointing of the Ark, or the Baptism of Christ. “Thou shalt make an oil of holy ointment. And thou shalt anoint the Ark” (Exod. 30. 25, 26). The holy oil consecrated the Ark of God’s appointed purpose, set it apart for its special mission. The holy oil represents the Holy Spirit, which comes forth horn God the Father to consecrate and fit for service. This holy oil was not to be poured upon man’s flesh (Exod. 30. 31, 32). The old man, or selfish life, is not to be sanctified, hut put off. At the banks of Jordan Christ, the Ark of our testimony, received His holy anointing, and was publicly set apart for His holy mission. So He could say, “The Spirit of the Lord is upon Me,’’ to preach, to heal, to deliver, to recover, and to set at liberty. This the Ark did for Israel; and this the Christ of God does for us. IV. The Contents of the Ark, or the Obedience of Christ. “And he put the testimony (law) into the Ark... And put the mercy-seat above” (Exod. 40. 20). The broken law, which could only minister death, was here covered in the presence of God. And covered with a “seat of mercy.” What a blessing! Man could not keep the law, but the Ark could. Christ alone could say, “Thy law is within My heart” (Psa. 40. 8). In Him, as our Ark, the broken law is shut up, covered in mercy. By His Cross He took it “out of the way” (Col. 2. 14). Looking up into His Father’s face, he could say without fear, “I have finished the work Thou gayest Me to do” (John 17. 4). The righteous demands of God are all fully met in Him. Here God rests as He did of old, on the mercy-seat between the cherubims, saying, “This is My beloved Son, in whom I am well pleased” (Matt. 3. 17). V. The Purpose of the Ark, or the Atonement of Christ. “There I will meet with thee, and I will commune with thee from between the two cherubim, which are upon the Ark”

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(Exod. 25. 22). The Ark was the place of meeting, and the medium of communion. This is what Christ, through His atoning death, becomes to all who believe. In Him we meet with God in mercy; through Him we have fellowship and communion. Christ, as the mercy-seat between God and a broken law, is the only way of acceptance before God. “No man can come unto the Father but by Me” (John 14. 6). There can be no communion without propitiation. ‘‘He is the propitiation’’ (1 John 2. 2). “We joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Rom. 5. 11) “God is in Christ, reconciling the world unto Himself” (2 Cor. 5. 19). VI. The Position of the Ark, or the Intercession of Christ. “Thou shalt put the Ark in the most holy place” (Exod. 26. 34). The Ark stood continually in the immediate presence of God on Israel’s behalf. The mercy-seat made continual intercession for them. Although unseen within the veil, Christ, our Ark, has sat down on high. In the Holy of Ho lies He ever liveth to make continual intercession for us. Though now we see Him not— the Heavens having received Him out of our sight—yet the Blood speaketh. What a comfort to know that the law which was against us is completely covered for us in the Holy of Holies, and that on this mercy-seat God delights to dwell and to give gifts unto men, even the rebellious! VII. The Sprinkling of the Ark, or the Appropriation of Christ.. “And he shall take of the blood, and sprinkle it upon the mercy-seat, and before the mercy~ seat” (Lev. 16. 14). The blood of the sin-offering was put upon the lid of the Ark, thus connecting mercy with the sacrifice for sin. The virtue of the Ark within the veil could only be received by virtue of the blood shed without the camp, teaching us that Christ’s mediatorial work can only be appreciated by those who believe and appropriate His sacrificial. Reconciliation and peace with God can only be enjoyed on the ground of atoning blood. To come before God without the blood was death. Solemn warning to those who lightly esteem it. The blood upon the mercy-seat secures our acceptance before God; the blood before it secures our standing with God.

STUDY II. THE VARIOUS POSITIONS OF THE ARK.

IN considering the different positions in which we find the Ark, we might look at them as typical of some of the relationships Christ sustains towards His people. I. The Ark as the Guide of Israel, or Christ Leading His People. “The Ark of the covenant of the Lord went before them” (Num. 10. 33). The Ark was to them an infallible guide. It went on before “to search out a testing -place for them.” Christ, the Good Shepherd, goeth before His sheep. He leadeth them into green pastures, He hath sought and found a resting-place for His people, for “He maketh them to lie down” (Psa. 23). Christ, our Ark, leads into rest before He leads into service. He says, “Come unto Me,” before He says, “Take My yoke” (Matt. 11.28,29). II. The Ark in the Midst of Israel, or Christ Upholding His People. When the camp was pitched the Ark stood in the midst. All the strength of Israel lay in the Ark as the token of

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God’s power, Just as the branches are upheld by the vine, so were the twelve tribes upheld by the Ark. So is the Church upheld by Christ. He Himself is the candlestick; we, as believers, are the branches. “He walketh in //ic midst of seven golden candlesticks’’ (Rev. 2. 1). lie is the strength of His people. “God is in the midst of her; she shall not be moved” (Psa. 46. 5). III.. The Ark in the River of Jordan, or Christ the Surety of His People. “And the priests that bare the Ark stood in the midst of the Jordan until all the people were passed clean over” (Josh. 3. 17). The Ark was their surety in the river. God’s pledge of salvation. While Christ, the Ark of our surety, rests upon the throne of The Ark of the Covenant. grace the river of judgment will be held back. So that whosoever will may pass clean over into the land of promise. “Behold, now is the accepted time.” As soon as the Ark removed the floods came. “When Christ shall rise up the door will be shut” (Luke 13. 24, 25). IV. The Ark at the Walls of Jericho, or Christ ~vercom1t~g for His people. “So the Ark of the Lord compassed the city, and the wall fell down flat” (Josh. 6. 11-20). All took their place according to the position of the Ark. When the Church of Christ does this nothing shall be impossible. They trumpeted with all their might, but they trusted not in their trumpets, but in the Ark, as the token of Jehovah’s power. Men may find a pleasure in trumpeting (preaching) who have no real faith in the power of Christ’s presence to overcome, but such blowing will gain no victory. They may shout till they are black in the face, but no wall will be overturned. V. The Ark on the New Cart, or Christ desiring Ills People. “Make a new cart, and lay the Ark of the Lord upon it, and see if it goeth up by the way of His own coast, and the kine took the straight way” (1 Sam. 6. 7-12). Although Israel had previously sinned, yet the Ark of the Lord seeks the straight way back to His people. So does the heart of Christ yearn for His right place among His people, which sin and unbelief had robbed Him of. “While the Ark was away the glory of Israel had departed” (1 Sam. 4. 22). If the Lord is not with us “Ichabod” -may be written on all we do. But the Lord taketh pleasure in His people. “Behold, I stand at the door and knock” (Rev. 3. 20). VI. The Ark in the House of Obed-edom, or Christ Blessing His people. “The Ark continued in the house of Obed-edom, and the Lord blessed Obed-edom and all his household” (2 Sam. 6. 11). The Holy One (Ark) that stood within the veil now rests within the threshold of a home. He who inhabiteth Eternity also dwells in the heart of the humble and contrite one (Isa. 57. 15). Wherever Christ is received blessing is given. Some were afraid to receive the Ark. But as many as received Him received power and blessing (John 1. 12). Some had no room for the Ark. Have you any room for Jesus in your heart or in your home? VII. The Ark In the Tent of David, or Christ a Pilgrim with His People. “So they brought: the Ark of God, and set it in the midst of the tent that David had pitched for it” (I Chron. 16. 1). The tent is the abode of the pilgrim. The Ark in the tent may be symbolic of Christ sojourneying with His people as pilgrims and strangers on the earth David. as a man of

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war, was only permitted to build for the Ark a tent. The present condition of the Church is one of warfare and pilgrimage. The Lord, therefore, as a pilgrim with His people, has no fixed abode. VIII. The Ark In the Temple of Solomon, or Christ Resting with His People. “And they brought up the Ark of the Lord, and drew out the staves” (1 Kings 8). The house of glory has been finished. The reign of peace has come. Now the staves of the Ark are drawn out, signifying that its wanderings are now ended, and that it has found at last its testing-place. Surely the days of Millennial peace and glory are here suggested, when the whole earth shall be filled with the glory of the Lord (Hab. 2. 14), and when “He shall see of the travail of His soul and be satisfied’’ (Isa. 53. 11), IX. The Ark between Ebal and Gerizim, or Christ Judging His People. In Joshua 8. 33, 34 we see six tribes on Mount Gerizim to bless, and six tribes on Mount Ebal to curse, and the Ark standing between (see also Deut.27 and 28). The blessing and the cursing were according to all that was written in the Book. By the Word of the Lord are they judged. We must all appear before the judgment-seat of Christ. Our works will either stand on Ebal or Gerizim to be burned or blessed (1 Cor. 3. 13). Perhaps we have also here in type Matthew 25. 32-46. where we see the cursed on the one hand, the blessed on the other, and Jesus in the midst.

STUDY III. THE POWER OF THE PRESENCE OF THE ARK.

IN looking at the power of the Ark in its various connections, we wish to see Jesus and the power of His presence when brought into contact with Him. I. The Presence of the Ark is the Hope of the Humble. “Joshua rent His clothes, and fell upon his face before the Ark of the Lord” (Josh. 7. 6). Israel had fled before the men of Ai, defeated because of secret sin. This bows Joshua to the earth, humbled and helpless before the Lord. Secret sin is the cause of much of our failure in service for God. If we did realise, like Joshua, the dishonour such failures bring to Christ, we would be of oftener on our face before Him. Although the enemy has at times got an advantage over us, what a comfort to know that He hath said, “Lo, I am with you,” and that “All power is given unto Me” (Matt. 28. 18-20). II. The Presence of the Ark is the Glory of Israel. “The glory is departed from Israel, for the Ark of God is taken” (1 Sam. 4. 22). Israel without the Ark is as a flock without a shepherd, salt without savour, a body without a soul. What is more useless than savourless salt? Who is more helpless than a powerless Christian? (Judges 16. 20). The presence of Christ is the glory of His Church. The Church, or the believer, will live and shine and triumph just in the proportion that Christ is living and shining in them. He will not give His glory to another. III. The Presence of the Ark is the Downfall of Heathenism. “Dagon fell upon his face before the Ark, and his head and his hands were cut off’’ (I Sam. 5. 4). No other god is

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able to stand in the presence of Christ, our Ark. All the powers of this world must yet fall prostrate and broken before Him, whose Name ~s above every name. Bring the living Christ face to face with heathenism, and it will fall headless and handless at His feet. There is no other remedy. There may be Dagons in the heart that exalt themselves against God, such as pride, worldliness, bad temper. Let Christ step on to the throne of the heart and these will fall down. IV. The Presence of the Ark is the Perplexing of its Enemies. ‘‘What shall we do with the Ark (1 Sam. 5. 8)? ‘‘What shall we do to the Ark (chap. 6. 2)? Pilate said, ‘‘ What shall I do then with Jesus?’’ and the scribes and Pharisee’, communed one with another what they might do to Jesus” (Luke 6. 11). They agreed, like the Philistines, to send Him away. They besought Him that He would depart out of their coasts. When Christ, by His Spirit and Word, comes before the hearts of sinners there is perplexity still. ‘‘What must I do?’’ Either there is submission and acceptance, or resistance and rejection. V. The Presence of the Ark Is the Rebuking of the Presumptuous. ‘The men of Beth-shemesh looked into the Ark. And He smote of the people 50,000’’ (1 Sam.6. 19). To lift the lid of the Ark was to remove that which covered the broken law, and so expose themselves to the “ministry of death.’’ Such must be the doom of all Who presumptuously set aside the atonement of Christ (1 John 2. 2). “Uzzah rashly put forth his hand to the Ark of God, and God smote him for his error” (2 Sam. 6. 6). The warning had been given. “They shall not touch any holy thing lest they die” (Nurn. 4. 15). The Ark, as the symbol of Jehovah’s strength, does not need the hand of man to steady it. Eli trembled for the Ark, and fell down dead (1 Sam. 4. 18). Unbelief makes many tremble for the cause of Christ. What presumption to have thrown a rope to Christ while He walked on the sea! Some wise men in these days seem more concerned about saving Christ than getting men saved by Him. Yes, they are anxious lest the sun should get blown away with the winds.

VI. The Presence of the Ark is the Joy of God’s people. “So David and all Israel brought the Ark of the Lord with shoutings. And David danced before the Lord with all his might” (2 Sam. 6. 15, 16). The manifest presence of Christ always brings gladness to the hearts of God’s people and such joy is sure to provoke the sneer of the ungodly~ 1ust as the daughter of Saul mocked David. If David danced with joy when he thought of all that is meant by “the Ark with us,” how much more might we when we think of all that is meant by “Christ in us.” VII.. The Absence of the Ark is the Defeat of God’s People. “They presumed to go up, nevertheless the Ark of the Lord departed not out of the camp” (Num. 14. 44). They went without the Ark, and were smitten before the enemy. If we go in our own strength the same consequences will follow. Every Christless effort is a failure in the sight of God, although it be rewarded with the praise of men. “Without Me ye can do nothing” (John 15. 5). It is quite possible for a ‘‘special effort’’ to win souls—

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to be nothing but a fair show of the flesh. Peter toiled all night in a Christless boat and “caught nothing” (Luke 5. 5). but when he had the Master with him he bad good success.

THE ATONEMENT MONEY. Exodus 30. 11-16.

IT is interesting to note that this money, given by the people as an “atonement for their souls,’’ went to form the foun4ation of the Tabernacle, so that the Tabernacle, as the House of God, literally stood upon the price of souls— R~naMPT1ON. The Church of God to-day has no other standing. This “half shekel” is a figure of the precious Blood of Christ, by which we have been ransomed for God (1 Peter 1. 18, 19). Observe that— I. All alike needed a Ransom. “Every man” (v. 12). In relation to God all are alike, there is no difference, for all have sinned. Birth, wealth, position, education, reformation will not avail to commend one more than another. God’s Word has settled this. Every man must bring a ransom (Heb. 9. 22). II. The Ransom Price was Divinely Fixed. “Half a shekel” (v. 13), saith the Lord, neither more nor less. God does not leave it to man to say how much he will give for his soul. Such could only minister to his vanity. Man is so ignorant of himself and of the terrible nature of sin that it is not in him to mention what the ransom should be. “Deliver from going down to the pit, I have found a ransom” (Job 33. 24). Where? In His own bosom, in the Person of His Son (John 3. 16). “My Beloved Son.” This is the price fixed by Jehovah before the world was created. III. The Ransom was Divinely Judged. “After the shekel of the sanctuary” (v. 13). Each half shekel brought as atonement money must be after the perfect standard of holiness. The atonement money must be up to the weight of the sanctuary shekel, up to the righteous demands of a holy law. Th~ Lord Jesus Christ, as our Ransom, was tested and judged by the perfect law of righteousness. He was up to the sanctuary standard (Matt. 17. 5).

IV. The Ransom was alike for All. “The rich shall not give more, and the poor shall not give less (v. 15). God has but one price for souls, ‘‘The preCi0~1S Blood of Christ.’’ Neither more nor less Not the blood and your prayers, gifts or good works, nothing must be added to the Blood of His Cross, nothing can be taken from it. ‘‘He gave HIMSELF a ransom for all’’ (1 Tim 2. 6) Those who preach a bloodless Gospel are blocking the way of sinners to God. It matters not what culture or criticism may say, His Word stands unalterable. ‘‘Neither more nor less.’’ V. The Ransom had to be Personally Presented. Every man shall give (v. 14). Salvation is a personal and individual matter. No one can ‘‘redeem his brother’’ (Psa. 49. 7). ‘The testimony of Moses had to he believed, the price taken, and definitely brought to God for a very special and definite purpose. So the Word of the Gospel must be believed, Christ personally and consciously accepted (John 1. 12),

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and offered to God as the only hut God-pleasing ransom. Neither is there salvation in any other Name. Jesus paid it all. “It is finished.” VI. The Ransom was the only Ground of Acceptance. It did not matter what a man might bring; if he did not bring the appointed “half shekel’’ he could not be accepted, he could not be a ransomed soul. A man was not accepted because he was rich or poor, learned or illiterate, good or bad, but because he presented the atonement money. This was the only condition and all who brought it became partakers of the redemption. irrespective of caste or character. here the rich and poor meet together. the Lord alone is the Saviour of all. “He that believeth not is condemned already’’ (John 3. 18). VII.. The Ransomed were Expected to Serve. “They were to go forth to war” (Num. 1. 45). We are delivered that we might ‘‘serve Him all the days of our life’’ (Luke 1. 74, 75). Saved to serve (Acts 27. 23) ‘‘Freely ye have received, freely give’’ (Matt. 10. 8). Having been ransomed at such a price, let us therefore glorify God in our bodies and spirits, which are His. The ransomed of the Lord who go out to fight shall return with songs and everlasting joy upon their heads. The battle is the Lord’s, thy God shall fight for thee. ‘‘Let the redeemed of the Lord SAY SO” (Psa. 107. 2).

THE ANOINTING OIL. Exodus 30. 22-33.

This holy anointing oil is a striking emblem of the Holy Spirit, the uses to which it is put clearly indicate the emphatic symbolic character. Dr. Kurtz reminds us that the Orientals used oil for three very definite purposes: (I) In anointing the body. (2) In preparation of food. (3) For giving light in their lamps. So the Holy Spirit gives freshness to the body, strength for the heart and soul, and brightness of life for a testimony to others. May He who never speaks of Himself guide us into the truth about Himself! Concerning this oil, it was— I. Holy. “An holy anointing oil” (v. 31). This was its distinguishing and essential characteristic, because its chief purpose was to sanctify and set apart for the service of God. The Spirit is constantly spoken of as “Holy,” the Comforter who is the “Holy Ghost.” The Spirit is not more holy than the Father or the Son, but His great mission is to make holy by coming into contact with that which has been consecrated to God. “Be ye holy, for I am holy” (Lev. 20. 26). II. Claimed by the Lord. “This shall be an holy anointing oil unto Me” (v. 31). The holy oil was itself the seal of Jehovah, everything it touched it sanctified. It was the voice of God asserting his authority. It was the hand of The Anointing Oil. God that laid hold on

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and separated the vessels for His use. The Holy Spirit is the Spirit of God. He acts for Him, carrying out His will in the Church, as the House of God. He is the gift of both Father and Son (John 14. 26). III. Put upon Aaron and his Sons. Aaron is a type of Christ, and his sons of believers in Christ who are the Sons of God. Our Aaron received His anointing at Jordan, the sons at Pentecost. It was the same oil that was poured on both. So we are baptised by the same Spirit that came upon the Lamb of God, and for the same purpose. that we might ‘‘minister unto the Lord.’’ ‘‘Because ye are Sons God hath sent forth the Spirit of His Son into your hearts’’ (Gal. 4. 6). How closely connected Aaron and his sons were as to privileges and service! Are we the worthy sons of such a Father? This holy anointing oil is for every Son. it is a great heritage (1 John 2. 27). Have you claimed this portion?

IV. Used to Sanctify the Vessels. “Thou shalt anoint all the vessels . . . and sanctify them, that they may be most holy’’ (Vv. 26-29). Every separate article, and every thing connected with each, was touched and separated by the holy oil, the table and all his vessels. Surely the teaching here is plain. As vessels, if we would be made meet for the Master’s use, all our belongings and connections must be yielded over to Him who hath called and cleansed us. Our wills, affections, desires, thoughts, all under the control of the Holy anointing, all recognised as belonging to God. V. Not Put Upon Man’s Flesh. Upon man’s flesh shall it not be poured’’ (v. 32). Only upon the pure white mitre of the priest could it be poured~ not upon flesh. “That which is born of the flesh is flesh.’’ The holy Ghost (toes not by lbs cooling to U, Of in us, ever sanctify the flesh. The flesh is to be crucified; its works are to be mortified, not sanctified. The flesh lusteth against the Spirit, and so cannot be used by the Spirit. The pride and selfishness of the carnal mind will never have an unction from the Holy One. “Upon man’s flesh it shall not be poured.’’ This holy anointing will never be given for our own glory. The spirit has come to glorify Christ (John 16. 14), if we are not willing and ready to glorify Christ in our lives we cannot have the communion of the Holy Ghost. His presence is power. VI. Not to be put upon Strangers (V. 33). The strangers were all those outside the priesthood, those who were not sons. Every son, no matter how poor or ignorant, could have the holy anointing. ~o other could. And no amount of professional sanctity cou1d avail in its stead. This was a privilege inherited by birth, “Born not of the will of the flesh, but of God” (John 1. 13). We are first made children, then heirs.

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VII. Not to be Imitated. “Whosoever compoundeth any like it shall be cut off’’ (v. 33). It is impossible for us to imitate the workings of the Holy Ghost without bringing upon our spirits the separating blight of death. “God is not mocked.” There is an inscrutable something about those anointed with the Holy Spirit that no learning, eloquence, or earnestness can produce. There is a fire of enthusiasm that is not of God, a false fire, the “old man’s” unholy imitation of the anointing of God. No zeal can manufacture this, no penance can purchase it. It is the gift of God. “Receive ye the Holy Ghost” (John 20. 22).

THE PROMISE OF HIS PRESENCE. Exodus 33. 12-16.

A GREAT promise from a great and faithful prince is a great and precious privilege. Let our God but speak, and His Word will infallibly be fulfilled. “He has given us exceeding great and precious promises~ that by these we might be made partakers of the divine nature.’’ The j, 1000 promises of our bankrupt human nature are of no value. “My presence shall go with you, and I will give you rest.” Let us inquire— I. How this Promise was Sought. “Moses saith unto the Lord, See, thou hast said, Bring u~ this people” (v. 12). The promise was sought then in the face of a great commission. How could be “bring up this people’’ without the powerful guiding presence of the subduing God. It has been often said that “God’s biddings are His enablings.’’ His presence is always associated with His commands and demands. We may confidently ask and expect His all-sufficiency to meet our every need in doing His will (2 Cor. 9. 8). II. What this Promise Offered. “My presence shall go with thee” (v. 14). Who is able to unpack all the treasures contained in this casket? The trea3u.res of earth and ocean may be exhau5ted, but all the demands and needs of a redeeming humanity will never in time or eternity be able to diminish in any degree the riches herein contained. And this promise is yours, “ho, I am with you alway” (Matt. 28. 20). This presence can only be made real to us by the indwelling Spirit of God, just as the sun’s presence or influence is made real to us through the medium of the atmosphere. Grieve the Holy Spirit and you close the door against the gracious presence. As the glory filled the Holy Place so may His presence fill our souls! III. When this Promise was Given. It was given in answer to a cry and desire that was infinitely pleasing to God. Moses prayed, “Show me Thy glory that I may know Thee.” Those who seek to know Him “shall know Him and rejoice.” He delights to manifest HIMSELF to such eager, honest, devoted souls. The pure in heart shall see God. He shall pour water upon him that is thirsty. How often we cry for blessing instead of for God. God Himself is to be the joy of our hearts. The way into the fullness of blessing is not by seeking blessing, but by seeking God. Show me that I may know Thee, ‘‘Thms is life eternal to KNOW THEE” (John 17, 3), and not only life, but love, joy, peace, and power. IV. What this Promise Brought. If the presence of an earthly potentate creates and manifests such distinctions among men, surely we may expect that the presence of God will also bring distinguishing marks. His presence gives the—.

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1. Evidence of Grace. “It shall be known that thy people have found grace in that thou goest with us” (v. 16). Walking in the enjoyment of His presence implies that we may live on the fullness of His grace. Sweet thought, His presence means abounding grace. His grace is made sufficient for us, while His presence is going with us. 2. Assurance of Rest. “My presence shall go with thee, and I will give thee rest” (v. 14). Rest for every inch of the way, and in every circumstance of life. His presence gives rest as the presence of the sun gives light, or as the vine gives the sap to the indwelling branch, or better still, as the presence of the mother gives comfort to the sick child. “Come unto ME, and I will give you rest.” Abide with Me, and your rest will abide, “I will fear no evil, for Thou art with me.” His presence gives rest— (1) From the tower of sin (2) From the fear of man. (3) From the cares of the world. (4) From the anxieties of service (Matt. 11. 29). 3. Power of Separation. “Thou goest with us, so shall we be separated” (v. 16). His presence with them separated them from the land of Egypt and from the house of bondage. His presence with Abraham separated him from Ur of the Chaldees, from his kindred, from his father’s house (Gen. 12, 1). The holy oil—symbol of the presence of God the Holy Ghost—separated Aaron and his sons for the service of the Lord. The presence of God with us, by the Holy Spirit, will separate us from the life and thoughts of the world, from the dominion of Satan, and the tyranny of self. His PRESENCE SEPARATES. If we will not come out and be separate from the unclean then we must part with the presence. “How can two walk together except they be agreed.”

THE PRAYER OF MOSES; Or, the Servant’s Need.

Exodus 33. 12-23.

THOSE called of God like Moses, to be ambassadors for Him among a perverse people, have need, like Moses, to be the “meekest of men.” Although the treasure is great the vessel is but earthen (2 Cor. 4. 7). In this prayer there are four God~honouring requests—. I. That the Guidance of God might be Given. “Show me now Thy way” (v. 13). All who have had close dealings with God feel the need of being led by the Spirit. Moses asks this favour for two reasons- l. THAT I MAY KNOW THEE. Still hungering, after all he knew of Him (Exod. 24. 18). Paul had the same longings (Phil. 3. 10). “We shall know if we follow on to know’’ (Hos. 6. 3). 2. THAT I MAY FIND GRACE.

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While Ruth followed in the field of Boaz she found “handfuls on purpose.” “When I sent you, lacked ye anything?” They answered, Nothing” (Luke22.35;Psa.65. 11). II. That the Presence of God might be Known. “If Thy presence go not.’’ God has said, “MY PRESENCE SHALL GO.’’ And in the strength of this promise Moses wished to go. His presence secures— 1. FELLOWSHIP AND REST. “Go with thee, and give thee rest’’ (v. 14). This is not fellowship with a fancy, but with the living God (1 John 1. 3). And the rest is so real that Moses speaks of it as being “carried up” underneath the everlasting arms. 2. PROTECTION AND VICTORY. His presence is the protecting pillar of His people (Exod. 14. 20). The apple tree, under which they sit with great delight (Song. of S. 2. 3). The pledge of success and victory (Heb. 13. 5, 6). III. That the Power of God might be Manifest. ‘‘Wherein shall it he known.’’ The savour proves the salt (Matt. 5. 13). If the presence of God is with us it will be known by its- I. SEPARATING POWER. “So shall we be separated” God and the world are not agreed. HOW can they walk together? (2Cor. 6. 14-18; Heb.9. 24-26). 2. CONVICTING POWER. The separated life condemns the world (1kb. 11. 17). The presence of God convicts the guilty (Acts 2. 37; 7. 54). IV. That the Glory of God might be Seen. “Show me Thy glory” (v. 18). “Show me Thy way” leads to “Show me Thy glory.’’ This request God answered with a twofold promise. He promised 1. THE SIGHT OF HIS CHARACTER “I will make My goodness pass before thee.” His glory is His goodness (compare verses 19-22). In Christ we see the glory of Ills grace (John 1. 17) passing before us. ”oh that men would praise the Lord for His goodness ! ” (Psa. 107. 8). 2. THE SHELTER OF HIS HAND. “I will cover thee with My hand.” None feel the need of covering more than those who behold His glory (Isa. 6. 5). In the cleft of the rock Moses had this vision. So in the wounded Christ is the glory of God’s goodness seen (2 Cor. 5. 19). His glory has been seen in the face of Moses—veiled; in the face of Jesus— revealed; in the face of Stephen—--imparted (Exodus. 34. 29; 2 Cor. 4. 6; Acts 6. 15). “Show me thy glory.”

THE TRANSFIGURED FACE. Exodus 34. 29-35.

THERE are many who covet the shining face, but who dread and shrink from the soul discipline necessary to produce it. Moses prayed, “Show me Thy glory,” and behold, “the 5km of his face shone.” Does this request not reveal a heart sickness at the glory of this

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world, and soul~hunger for the glory that satisfieth for ever more? It is an acknowledgment that God only can show His glory. Those who know best the way of God, and who have seen most of His glory, are most anxious to “know His way (chap. 33. 13), and to see His beauty. I. The Cause of this Shining. “He was with the Lord forty days and forty nights” (v. 28). Who could spend forty days of unbroken fellowship with God without being transformed into His likeness? Some diamonds after being exposed to the light can retain their brightness, and emit light in the darkness. Moses desired to see His glory. God said, “I will make My goodness pass before thee.” While he gazed on His goodness his soul was transfigured, and the glory of it shone in his face. At the Cross of Christ we see the glory of His goodness. Have we taken it in? Does it shine out in our lives? The glory without is the result of fullness within. If. The Place where the Glory Appeared. ‘The skin of his face” (Exodus 34. 29). The light of God’s countenance shone in the countenance of His servant -A well-known missionary in China got the name of Mr. Glory face because his countenance beamed with a heavenly light. The face shone indicating that the whole character of Moses was to bear testimony to his divine mission. The face is the index of the man, the expression of an inner life and disposition. In the face of Jesus we see the glory of God. Does the world see in our face the evidence that we are made partakers of the divine nature? (2 Cor. 3. 18). III. The Effect of this Glory had— 1. ON OTHERS. “They were afraid to come nigh him” (v. 30). When He that is glorious in holiness manifests Himself through the consecrated life of His servant, the ungodly are rebuked and alarmed, they are afraid to come nigh. A Christ-like look has often made the sinner blush. Men of the world fear holiness as the serpent does fire. 2. ON HIMSELF. “Moses wist not that the skin of his face shone” (Exod. 34. 29). His was unconscious shining. As the old negro said, “I can’t help it, de light of de Cross makes me shine.” “Moses was very meek” (Num. 12.3), and God made him very mighty. “Uzziah was marvellously helped till he was strong” (2 Chron. 25. 15). The soul that is fully accepted with, and for God will be beautified, and will exercise a holy unconscious influence over others. No human art can paint this glory, no earthly alchemy will ever change the natural into the divine. In the secret of His presence alone can this power be had, this shining must first begin in the heart (2 Cor. 4. 6). IV. The Glory was Veiled before the People. “Till Moses had done speaking with them he put a veil on his face’’ (v. 33). There is much that belongs to the Christian that is easily and joyfully carried that others cannot bear. Those who walk in the light of His (ace have often experiences of the deeper things of God that have to be veiled from the weak eyes of carnal believers.

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There arc truths and experiences that can only be revealed to those who are able to bear them. Besides, God may give us blessing3 and revelations that are not to be communicated to others, “Unspeakable things which it is not possible for a man to utter’’ (2Cor. 12.4). V. The Glory was Unveiled before the Lord. “When Moses went in before the Lord he took the veil off” (Exod. 34. 34). Blessed be His Name, we can always with open countenance behold Him. He perfectly understands the hidden thoughts of the heart. We can talk with Him freely of those things that others cannot see or look on. If the Lord has in mercy given us light which even our fellow Christians cannot yet appreciate, so that it has to be partly veiled, let us beware of coming before the Lord of Light and Glory with the veil on, as if He did not appreciate to the full our new and heavenly experience. ‘‘Arise, shine, for thy light is come’’ (Isa. 60. 1). In the mount of communion it shall be seen and imparted.

CONSECRATION AND ITS RESULTS. Exodus 40. 33-38.

THE Tabernacle is a type of the body of Christ (Heb. 9. 11), the sacrifices prefigure His shed blood. In that it was the habitation of God, it is also a figure of our body which is the temple of the Holy Ghost (1 Cor. 6. 19). In these verses we have a golden chain of holy connections. I. There was the yielding up of all to God. “They reared up . . . and set up. So Moses finished the work” (v. 33). Everything made and prepared for the Tabernacle was now set in its place. Putting every vessel and hanging in their places just meant the giving up of all to God. Many things had been in their own hands for preparation. Now all was handed over as belonging to the Lord. This is the first step to a consecrated life. Yield to Him what is His own. “Yourselves, ye are not your own.” “Present yourselves” (Rom. 12. 1). II. The Claiming of all by God. “The cloud covered the tent” (v. 34). This cloud was the symbol of Jehovah’s presence. When it covered or rested on the tent it was the assurance to Israel that what had been offered was now accepted and sealed for His use. God demands our all— for what have we that we have not received ?—and when our all is sealed to Him our all is accepted by Him, and the seal of the Spirit’s presence is as surely given, although we may not yet be conscious of it, “lie is able to keep that which I have committed to Him,” and also able to use it (Rom. 6. 13). III. The Filling. “The glory of the Lord filled the Tabernacle’ (v. 34). The order is perfect: surr8nder, acceptance, possession. The disciples were completely surrendered to the will of God when they waited in the upper room, and they were all filled with the Holy Ghost. The Tabernacle was filled before it was used. Stephen was a man full of faith and the Holy Ghost. ‘‘I am full of power by the Spirit of the Lord’’ (Micah 3. 8). The filling of the tent with the glory was the consecration of it on the divine side.

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We can give-or- yield-God alone can consecrate by the filling. To be filled with the Holy Ghost is to be consecrated in the truest amid fullest sense. “Be filled with the Spirit” (Eph. 5. 18). IV. The Result which Followed the Filling. I. The Exclusion of Man. “Moses was not able to enter because the glory of the Lord filled the Tabernacle” (v. 35). Man’s place is outside when God comes in. Self must stand back when the Holy Spirit fills. There is no room or place for the energy of the flesh when the power of the Holy Ghost possesses us. When Christ is enthroned within, then it is “Not I, but. Christ” (Gal. 2.20), When we see His glory, then we cry, “Woe is me !” 2. THE DIVINE LEADING. The cloud which filled the house became their guide. “When the cloud was taken up, then they went onward” (v. 36). The same Spirit who fills our souls is to guide us in all the ways and will of God. There is a very vital connection between the filling and the leading (see Matt. 3. 16; 4. 1). The cloud was to the tent what the holy anointing is to be to us (1 John 2. 27), an abiding, filling, guiding, separating presence. “He leadeth me, 0 blessed thought!” 3. WITNESS-BEARING “The cloud of the Lord was...in the sight of all the house of Israel’’ (v. 38). The tent was called “the Tabernacle of Witness.” It was a witness to the presence, power, and holiness of God. “Ye are My witnesses,” saith the Lord. But we, like the Tabernacle, are no witness till we are filled. A house, or heart, destitute of Christ can never be a witness to Him. A withered branch bears a poor testimony to the fullness of the vine. It is God Himself in us, by the Holy Spirit, that beareth witness. “The Spirit of My Father,’ ‘Jesus said, “speaketh in you” (Matt. 10. 20). The early disciples of Christ were filled with the Holy Ghost before they became witnesses for Him (Acts 1. 8). The branch must he filled with sap before the character of the tree can be manifested in fruit.

EXPOSITORY OUTLINES. NEW TESTAMENT. GETHSEMANE.

Matthew 26. 36-46.

The supper was finished, the precious words recorded in John, chapters. 14, 15, 16, and 17, having been spoken, Christ and His disciples pass over the brook into the quiet seclusion of the garden. In a garden the first man fell through yielding to the wicked one, in a garden the Second Man conquered through yielding to the Holy One. May the calm of Gethsemane pervade our spirits, as we in thought follow our Lord’s footsteps thither. This place called Gethsemane was to Him— I. A Place of Great Heaviness. “He began to be sorrowful and very heavy” (v. 37). Mark adds, “Sore amazed.’’ Heaviness of spirit laid hold of Him. Who can tell the weight of this burden to Him? ‘‘The Lord laid on Him the iniquity of us all” (Isa. 53. 6). What a burden! To us the sense of sin is about as natural as the clothes we wear. To the sinner sin is but a trifle, to the Holy Son of God it was very heavy. “It bowed Him to the earth with grief.’’

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II. A Place of Intense Suffering. “lie began to be sorrowful’ (v. 38). Then saith He, ‘‘My soul is exceeding sorrowful, even unto death’’ Now that the blessed Lord is entering into the relationship of the sinner’s substitute begins to be sorrowful. Sin and suffering have been joined together by the righteousness of God The sufferings of Christ were the sufferings of sorrow, heart sufferings. This sorrow was not the result of the fear of death neither was it the sorrow of regret or failure, but of pure love and sympathy. He was in deep sympathy with the holiness of God and the helplessness of man. May our eyes be opened to see, and our hearts touched to appreciate the “beautiful sadness” of the Son of God! (Isa. 53. 3, 4). III. A Place of Solemn Loneliness, “Tarry ye here and watch with Me.. .What, could ye not watch with Me one hour?” (v. 38). The tender heart of the Man of Sorrows yearned for fellowship in His sufferings, but they “could not.” They slept even while He was in agony, sweating as it were, great drops of blood. He looked, but there was none to help Him. No; man cannot help the Lamb of God to bare away the sin of the world. “I looked for some to take pity, and for comforters, but I found none” (Psa. 69. 20). IV. A Place of Agonlsing Prayer. “He fell on His face and prayed, saying, 0 My Father, if it be possible, let this cup pass from Me” (v. 39). “He prayed the third time, saying the same words” (v. 44). “He offered up prayer and supplications with strong crying and tears, unto Him that was able to save Him from death, and was heard in that He feared” (Heb. 5. 7). What a contrast between this prayer and the one in john 17! This awful cup contained desertion and death, a most repulsive portion to the loving, holy, obedient Son of God. Around this prayer there is a halo of mystery, both deep and glorious, into which the carnal thoughts cannot enter. We bow in adoration, saying, “Behold, what love I’ (1 john 3. 1). V. A Place ~f Entire Resignation. “Nevertheless, not as I will, but as Thou wilt” (v. 39). My will, not Thine, be done, opened the flood gate of sin, and turned man out of the Paradise of God. In the wilderness, while tempted of the devil, the will of Christ was as firm and unyielding as the mountains. We will be strong to resist evil in proportion as we are willing to resign to the will of God. In every crisis in our spiritual experience let us remember these words of our Lord. Who can tell what tremendous consequences may hang on our “Not as I will, but as Thou wilt.”

VI. A Place of Special Succour. “There appeared an angel unto Him from Heaven, strengthening Him” (Luke 22. 43). Blessed be God for this. The place of entire surrender to the will of God will always be the place of special succour from the Lord. “I will glory in my infirmity, that the power of Christ may rest upon me” (2 Cor. 12. 9). The angel of His sufficiency will minister perfect strength in our weakness. Be not anxious about the angel, let His promise suffice. VII. A Place of Heartless Betrayal. “Behold, he is at hand that doth betray Me. While He yet spake, 10, Judas came” (v. 46). Could anything be more heartrending to the Son of God than this? Kissed with traitor lips while yet the agonising sweat is on His brow.

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Christ had just accepted the awful cup in man’s room and stead, and all the reward He receives at the hands of men is a hypocritical salutation, condemnation, and death. It is possible to play the Judas while sitting at the Lord ‘stable. Salute Him with an holy kiss. Let our whole souls gush in love through our lips while we confess Him as our Lord before men.

THE GOSPEL OF AN ANGEL. Matthew 28. 1-8.

WHO can reckon up all the omnipotence of grace wrapt up in these words, ‘‘The power of His resurrection-’’ The tragedy of the Cross is over, the sympathetic women still stand gazing on the lifeless form of their Beloved. They fear and watch lest His sacred body should be flung into Tophet, the common grave of the outcast and unclean. They see Him laid in a new tomb. Early in the morning of the first day of the week they come with precious spices to embalm His body and preserve the dead Christ. 0 how foolish we become when we forget His words! (John 2. 19). Unless His words abide in us our devotion is apt to become zeal without knowledge. Earthquakes and angels work havoc to the plans of men; the sealed stone is rolled away before their eyes. From this angel those women received— I. A Word of Encouragement. “Fear not ye, for I know that ye seek Jesus which was crucified” (v. 5). “FEAR NOT”— 1. BECAUSE YE SEEK JESUS. Those who are intent on seeking Jesus will not be satisfied in finding angels. This great and holy angel that so much frightened the keepers did not alarm or satisfy the seekers. ‘‘Sir, we would see Jesus.” Jesus the Saviour, my weary, sin-smitten soul needs. ‘‘Fear not’’ 2. BECAUSE YE SEEK JESUS WHICH WAS CRUCIFIED. Those who seek Jesus apart from the crucifixion may well fear. Only those who knew the Crucified One found the Risen One. To His disciples alone did He appear after His resurrection. If we will not die with Him neither will we rise with Him. ‘‘I am crucified with Christ, nevertheless I live’’ (Gal. 2. 20). II. A Startling Announcement. “He is not here, He is risen’’ (v.6). 1. HE IS NOT HERE. Mary said, “If ye have taken Him away tell me where ye have laid Him, and I will carry Him hence” (John 20. 15). “Why seek ye the Living One among the dead?” (Luke 24. 5). How many there are still on this vain search. Seeking the right thing in the wrong place. Seeking life among dead forms, dead works, and dead feelings. These are wells without waters. Graves. 2. HE IS RISEN. Hallelujah! Yet the slow of heart to believe are blinded with the glory of the light. Mary stands weeping because she thinks they have taken away her Lord. Our own thoughts and natural opinions hinder us from receiving at once the great things of God.

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May we have the open face and the honest heart to believe without questioning all that the Lord hath spoken. “He is risen” (Matt. 28. 6), and we are risen in Him. III. A Tender Invitation. “Come, see the place where our Lord lay” (Syriac) (Matt. 28. 6). He is Lord also of the angels. Let us take our stand in the place of death and solemnly meditate on 1. His Great Humility. He who was in the bosom of the Father was laid in this borrowed grave—the Son of God buried. 2. His Spotless Character. Holy, harmless, undefiled. No sin in Him. Yet the iniquity of us all laid upon Him. Without spot or blemish, yet made a curse for us. Crucified and slain. 3. His Manifold Sufferings. “Behold, and see if there be any sorrow like unto My sorrow” (Lam. 1. 12). “A Man of Sorrows, and acquainted with grief” (Isa. 53. 3). “He made His grave with the wicked.” 4. His Mighty Power. “He is risen,” not “He is raised.” I have power to lay down My life, and I have power to Lake it again (John 10. 18). His death was voluntary. He died and rose again. 5. His Glorious Victory. “Through death He hath destroyed him that had the power of death, that is, the devil” (Heb. 2. 14). “0 death, where is thy sting. 0 grave, where is thy victory?” In laying aside His grave clothes He laid aside all that belonged to sin, death, and the grave. He rose a glorified Saviour. 6. Our Own Privileges and Prospects. “He was delivered for our offences and raised again for our justification” (Rom. 4. 25). Through His precious blood a wide door and effectual has been opened for all. This ladder of salvation reaches from earth to Heaven. 7. The Grave from Which Their is no Resurrection. “The wicked shall be turned into hell’’ (Psa. 9. 17). Here the great gulf is fixed, so that they which would pass from hence to you “cannot” (Luke 16. 26). IV. A Plain Commission. “Go quickly and tell” (v.. 7). This angel from Heaven did not preach any other Gospel than that preached afterwards by the great apostle. Here it is: (1) FEAR NOT; (2) COME AND SEE; (3) GO QUICKLY and tell. Christ is risen, this is the glorious Gospel. Come and see it, and know the power of it; then go and tell it out, and go quickly, for the need is great. There are so many sad and disconsolate and broken-hearted, and the time is short. He is risen to save, be entreated. He is risen to intercede, be comforted. He is risen to judge, be warned.

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SEVEN STEPS IN THE CONSECRATED LIFE. Mark 1.9-15.

JOHN was a man sent from God. All God-sent men honour Christ, and feel most keenly their own unworthiness in His presence. “I must decrease, He must increase.” This little portion is one of those garden plots so common in Mark’s Gospel, and fragrant with many a precious flower. Let us follow the footsteps of the Master. He was-- I. Decided. “In those days Jesus came and was baptised of John” (v 9). What did this step involve for Him? Was He only following as one of the crowd who flocked to the desert preacher? It was the most decisive and important step in the life of our Lord. It implied the forsaking of all the earthly ties of human relationship, the perfect surrender of Himself to the will of His Father as His Son, the public declaration of His character as a teacher come from God, and as the Lamb that taketh away the sin of the world. From Nazareth to Jordan was a solemn journey for Jesus. Have we taken this step? Have we yielded ourselves unto God that His will may be done in us? Is it the burning desire of your heart that your life should glorify the Father? II. Accepted. “And straightway He saw the heavens opened” (v. 10). He offered Himself, arid was immediately accepted of the Father, through the opened heavens. As sinners~ we yield ourselves to be saved; as sons, we yield ourselves to Him for service. Every unsurrendered son is robbing God of the fruit of his life. Don’t say your life is not worth offering when it has been redeemed by the precious blood of God’s Son. 11 you wish the heavens to open above you, present yourselves unto God. III. Anointed. “The Spirit, like a dove, descended upon Him’’ (v. 10). The holy anointing for service is sure to come when the life has been wholly devoted to God. All Christ’s word’s and works were spoken and wrought in the power of the Spirit. This same baptism every serving Son of God needs and may have (Acts 1. 8; 19. 2). 1V. Assured. “There came a voice from Heaven, saying, Thou art My beloved Son, in whom I am well pleased” (v. 11). Like Enoch, He walked with God, and also bad this testimony that lie pleased God. This is another blessing that belongs to the path of the consecrated. The anointing of the Holy Ghost always brings with it the comforting voice of God, the sweetest assurance in the soul that the life is accepted and sanctified, and pleasing to Him. Without faith this is impossible.

V. Impelled. “Immediately the Spirit driveth Him into the wilderness’’ (v. 12). This word ‘‘driveth’’ is very strong, it is the same word used in John 2. 15, ‘‘He drove them all out of the Temple.” The leading of the Spirit in the consecrated life is an inscrutable but mighty controlling impulse. It is not a fancy, but the sovereign, governmental authority of God in the soul.

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As the wind impels the sailship, so does the Holy Ghost drive on the life that has been launched in the ocean of God’s will. Driven of the Spirit. What a driver1 Who holds the reins of your life? The Holy Spirit of God, or the spirit that worketh in the hearts of the children of disobedience? VI. Tested. “He was in the wilderness tempted of Satan” (v. 13). It was not till Christ was anointed with the Holy Spirit that the tempter came. This is most suggestive to us. The kingdom of Satan is not in much danger by us until we are baptised with the Spirit of Power. The real warfare against “the principalities and powers” can only begin when we are lifted into the heavenlies, where the forces of evil have their stronghold (Eph. 6. 12). “Greater is He that is in us than all that can be against us” (1 John 4.4). VII. He Testified. “Jesus came preaching the Gospel of the Kingdom of God” (v. 14). Luke tells us, “He returned in the power of the Spirit.” He came from the conflict a victor, through the anointing of the Holy Ghost, and began to preach the Gospel of the Kingdom. Here, too, we may follow in His footsteps. If the power of the Holy Ghost has come upon us, it is that we might be witnesses unto Him. The early disciples filled Jerusalem with their doctrine. Go and preach the Gospel.

THE UNCLEAN SPIRIT. Mark 1.21-27.

JESUS had gone into Capernaum. On the quiet Sabbath day He makes His way to the synagogue, that He might declare the will of His Father in Heaven. Every opportunity of doing good is straighiway accepted by our Lord. Instant in season. May His Holy Spirit work this good work in our hearts! Guided by the Holy Spirit, Jesus is brought into contact with an unclean spirit. It is a day of grace for the poor demon-possessed man. Notice His— I. Character. “A man with an unclean spirit,” or we may read it, “A man is, or being controlled by, an unclean spirit.” A man in an unclean spirit is of course an unclean man. It is quite possible, then, for a man to be entirely possessed by an evil spirit. There is a spirit that not’ worketh in the hearts of the children of disobedience. The God of this world still blinds the minds of the unbelieving. If the spirit is unclean the whole man is corrupt. II. Position. “In their synagogue” on the Sabbath day. An unclean man keeping the Sabbath and reverencing the sanctuary. A religious devil. A man’s outward acts do not always determine his moral character. It is possible to have the form of godliness while denying the power. Unclean spirits may go regularly to the house of God.

III. Question. “What have we to do with Thee, Thou Jesus of Nazareth?” Just so. These unclean worshippers have nothing to do with Jesus. This evil spirit cries out, “What have we to do with Thee?” The man and the unclean spirit are as one. We are one with the spirit which possesses us, whether it be the Spirit of God or an evil spirit. “His ye are to whom ye yield yourselves” (Rom. 6. 16).

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IV. Confession. “I know Thee who Thou art, the Holy One of God.” Why does he not say we know Thee? This demon speaks for himself, and betrays a knowledge far superior to the poor devil-driven man. Observe carefully his language, “Art Thou come to destroy us; I know Thee.” Jesus came not to destroy, but to save. This confession is like that of many a modern unclean spirit, it is a confession without faith. Remember Judas (Acts 3. 14). V. Request. “Let us alone.” Although these words do not appear in the Revised Version, they doubtless express the deep-rooted desire of every unclean spirit. Every sin-loving sinner wishes to be let alone by the Holy One of God. They love the darkness rather than the light, because their deeds are evil. Well, if Jesus should let the unclean alone, what then? Just this, they will abide for ever under the damning power of sin and Satan, cast out with the devil and his angels. Abide Thou with us. VI. Power. “When the unclean spirit had torn him he cried.’’ Beware of sin, it first cries, “Let alone,’’ then tears in pieces. It has power to pollute and to destroy. Self is one of the most dangerous of all the seducing spirits. In the work of God it often is as a fly in the ointment The spirit of uncleanness has torn the minds, hearts, lives, and hopes of many to pieces, and would tear the very Word of God out of our hands. VII. Overcomer. Jesus rebuked him, saying, “Hold thy peace, and come out of him.” He gagged him and cast him out. The unclean need to be rebuked, even when they talk religiously, saying, ”Thou art the Holy One of God.” It is easy for an unclean spirit to overcome an unholy man, but the presence and power of the Holy One is sufficient to silence and to separate. If sin is to be gagged and overcome within, the Holy Spirit must be allowed and trusted to exercise His mighty authority in the soul, for with authority commandeth He the unclean spirits, and they obey Him.

PETER’S WIFE’S MOTHER. Mark 1.29-31.

In verses 21-34 we have the brief record of what must have been a very busy day for the Lord, and a very blessed day for those who were with Him. In the morning of this Sabbath day He entered into the synagogue and taught, and cast out an unclean spirit; in the afternoon He goes to Peter’s house with James and John and heals Peter’s wife’s mother of sickness and fever; in the evening He healed many that were sick of divers disease and cast out many devils. Yet He did not seem to feel what some preachers call “Mondavish” the next day, for verse 35 says, “In the morning, rising up a great while before day, He went out and departed into a solitary place and there prayed.” We must be labouring in the energy of the flesh if our work unfits us for secret prayer. Let us note her— I. Relationship. “Simon’s wife’s mother” (v. 30). Then Simon Peter must have had a wife. If he were the first Pope, as Papists affirm, where do they get their authority for their dogma of celibacy?

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II. Sad Condition. “She lay sick of a fever” (v. 30). Fever and sickness always bring helplessness. “She lay.” She was perfectly unfit for work. The fever of worldly excitement brings to many the sickness of spiritual inability. Our Churches are more like hospitals than camps of armed and able-bodied men. Why is so and so not as active as he used to be in the service of Christ? Oh, he is offended, or she is growing cold. Aye, ‘‘sick of a fever,’’ and ‘good for nothing,” like savourless salt. III. Importunate Intercessors. “Anon they tell Him of her” (v. 30). This is a blessed work, making continual...intercession for the weak and needy. The Lord is not offended with our continual coming to Him. The condition of our friends and sick and fevered professors may give us many an errand to Christ. ‘‘Anon’’ is the secret of prevailing prayer. Tell Him. Tell Him again and again. Not that He is dull of hearing, or slow to understand our need, but He does love to see in us persistent faith. “Be not weary j~ well-doing, for in due season ye shall reap” (Gal. 6. 9). IV. Great Deliverance. “He took her by the hand and lifted her up, and immediately the fever left her” (v. 31). It is so easy for Him to do a great thing. There was: (1) A personal contact. “He took her by the hand.’’ How tenderly He deals with the sick ones. (2) An uplifting power. “He lifted her up.” Every contact with Christ in prayer or fellowship implies an uplifting. The lifting power is His. “I can do all things through Christ who strengtheneth me” (Phil. 4. 13). (3) An immediate cure. “Immediately the fever left her.’’ How could it be otherwise? The personal Christ is the remedy for all. V. Willing Service. “She ministered unto Him” (v. 31). What could be more natural than that the saved should serve. it becomes the redeemed not only to say so, but to do so. In serving Him she was only using for Him the strength He Himself had imparted to her. “Will a man rob God?” (Mal. 3. 8). Yes. And he does it when he withholds from the service of Christ that which Christ claims as His own. The ministry of Peter’s mother-in-law, like all true service, was willing, spontaneous and hearty. “Him serve with mirth, His praise forth tell.” “Worthy is the Lamb” (Rev. 5. 12).

CONFESSION COMPASSION, CLEANSING. Mark 1. 40-45.

Jesus had been preaching thoughout all Galilee, and healing “all manner of sickness and all manner of disease” (Matt. 4. 23). This poor leper doubtless heard of the great and various cures wrought by the Lord, Good tidings of great joy to him, cold water to a thirsty soul. Would he not long in his inmost heart for an opportunity of getting within reach of such a Physician? How could he refrain from accepting the chance when it did come? Oh that thou hadst known in this, thy day. Look at— I. The Need. “There came a leper to Him” (v. 40). Oh, the significance of the terrible word ‘‘leper,’’ and its synonymy ‘‘sinner,’’ in the light of the presence of the Holy One I Every such leper was shut out from the place of the holy, separated from the fellowship

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of the pure, and compelled by their own character to keep company with the vile and the outcasts. He was-. 1. A Need Deeply Felt. He knew he was a leper. He made no attempt to justify himself or conceal his true state. This is nut a comfortable feeling. When a sinner is convicted of sin it is an awakening shock a self-loathing revelation 2. A Need No Human Help Could Meet. His cry was ‘‘unclean,’’ his prospects were (lark and hopeless, his disease was incurable. Sin as a plague in the heart cannot be touched with the plaster of outward reformation ‘‘Vain is the help of man’’ (Psa. 60, 11). 3. A NEED THAT DROVE HIM TO JESUS. “There came a leper to Him.’’ Hunger often constrains a child to come home. When the prodigal began to be in went he said, “I will arise and go to my father’’ (Luke l5-18) Blessed sadness that leads us, though with a rope round our necks, to the overcoming feet of Jesus. “Blessed are they that mourn, for they shall be comforted” (Matt. 5. 4). II. The Manner In which he Came. He came- l. EARNESTLY. “Beseeching Him” (v. 40). He has a spirit within that is clamouring for emancipation. This cry now reaches his lips and falls on the ear of the Almighty Deliverer. It is easy to be in earnest when the need is keenly felt. 2. HUMBLY. “Kneeling down to Him” (v. 40). A thorough consciousness of our guilt, uncleanness, and helplessness is enough to bend the stiffened knees and to make “kneeling down” a glad and precious privilege. This poor leper does not need to ask the Lord “to pour contempt on all his pride.” 3. BELIEVINGLY. “If Thou wilt Thou canst make me clean” (v. 40). He was quite confident that if the Lord was willing He was abundantly able to save. “Is anything too hard for God?” (Gen. 18. 14). He willeth not the death of any. III. The Reception. Infinite holiness and power alone can deal with the pressing and awful need of guilty man, and these flow out and through the channel of compassion. 1. His HEART WAS MOVED. “Jesus, moved with compassion.” The earnest, humble, believing cry of need moved the deep waters of sympathy in the soul of the Saviour. His love moved Him from Heaven to earth, and from the manger to the accursed tree. “A high priest touched with the feeling of our infirmities” (Heb. 4. 15). “Jesus wept” (John 11. 35). 2. His HAND WAS MOVED. “He put forth His hand and touched him” (v. 41). When the heart moves the hand is sure to be put forth to help. This is the first kindly touch the lonely outcast has felt since the day he became a leper. None can touch the aching heart or soothe the sorrowing soul like Him. He has touched humanity by His incarnation, that

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we might through faith be made partakers of His divine nature. His heart is tender. Come to Him. His hand is mighty—trust in Him. His arm is not shortened that it cannot save. IV. The Result. “I will, be thou clean” (v. 41). He was— 1. MADE FREE. “The leprosy departed from him.” The disease, being in his very blood, he could not shake it of. No earthly surgeon’s knife can separate between you and your sins, the word of the Heavenly Physician is enough. “He that believeth on the Son is not condemned” (John 3. 18). “All that believe are justified from all things” (Acts 13. 39). 2. MADE CLEAN. “He was cleansed” (v. 42). To be delivered from the dominion of sin is to be saved from its polluting power. The word of Christ, heard and believed, was the means of the leper’s full and perfect salvation. “He spake, and it was done.” “Now are ye clean through £he word which I have spoken unto you.” “Ye have purified your souls in obeying the truth” (1 Peter 1. 22). 3. MADE CLEAN IMMEDIATELY. “As soon as He had spoken, immediately” (v. 42). We are justified the moment we believe. There is no interval between the striking of a light and its shining. Growth must be gradual and progressive, but life as a quickening principle comes instantaneously in answer to the soul’s look of trust (John 3. 14, 15). Look and live!

THE SICK PARALYTIC. Mark 2. 1-12

When Jesus was in the house it was noised abroad. The house perhaps was Peter’s, where He had been before (chap. 1. 29). In the house or in the heart He cannot be hid. Wherever His saving and healing power are being manifested “many will be gathered together.” It is not always a sign that Jesus is in the house when “many were turned away.” “Hundreds turned away” is a big advertisement in these days. He will not send the hungry empty away. Here is a picture of— I. Human Helplessness. “Sick of a palsy” (v. 3). He was— 1. Sick. Sickness unfits one for the enjoyment of those things which are even indispensable to life and health. Sin sickens the soul at the sweet mercies of our God; love of the world vitiates the appetite for the bread from Heaven. “They that are whole need not a physician, but they that are sick” (Matt. 9. 12). 2. Sick of a Palsy. That is, he was helplessly sick, deprived of the power of action, his energies withered, unable to do anything for himself. His sickness deprived him of all right desires, his palsy deprived him of all ability to act. Such is the true condition of all who are without Christ. ‘‘The heart is deceitful’’ (Jer. 17. 9). Their works, their ways, and their thoughts are displeasing to God (Prov. 15. 8,9,26). When this is realised it is enough to give a paralytic shock to all pride and self-confidence. “When we were without strength Christ died for us” (Rom. 5.6).

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II. Brotherly Kindness. “He was borne of four” (v. 3). These four men carrying the sick and helpless one to Jesus show us what united effort can do. One might have said, “I can do nothing for him,’’ but the four say, “We can carry him.” How many perishing souls are cruelly neglected for the lack of united effort among the Lord’s people. These four nameless friends of the helpless are worth looking at-- 1. SEE THEIR FAITH. “Jesus saw their faith” (v. 5). To Him this was a lovely sight, four noble, trusting hearts. They believed that Jesus had, and was willing to give, what this poor, half-dead brother needed. They carry him like an empty pitcher to the fountain. They bring the benumbed and frozen one into the warmth of the Sun of Righteousness. They did their part believingly, and their faith was rewarded. According to your faith so shall it be. It takes four to carry a soul out of the darkness of sin into the light of salvation. (1) The love of the Father. (2) The blood of the Son. (3) The power of the Spirit. (4) The faith of the Christian. The first three are mighties but the fourth? Ah, me, “Little faith.” 2. SEE THEIR COURAGE. “When they could not come nigh for the pres6 they uncovered the roof” (v. 4). They did not give up because there were a crowd of difficulties in the way. Wait for a more convenient season? No! Where there is a will to go to Jesus there is a way, if it should be down through the roof. Their method of taking a man to Christ caused a good deal of dust and confusion, and doubtless a good lot of unfavourable criticism, but the Lord never finds fault with the way we come, if we only come believing. III. Divine Power. When we come to Jesus we are at once convinced that we have come into the presence of the Almighty “The Word was God.” In verse 8 we see His power to discern the thoughts and intents of the heart. All things are naked before Him. But see His— 1. POWER TO FORGIVE. “Son, thy sins are forgiven thee” (v. 5). This was spoken “when He saw their faith.’’ This is the Gospel of Christ which is the power of God to every one that believeth. Is the Gospel to you an ‘‘I hope or ‘‘I know so.’’ Don’t expect forgiveness at the judgment when it is written, “The Son of Man hath power on earth to forgive sins” (v. 10). 2.Power to Heal “Arise ,take up thy bed and walk” (v. 9). He forgiveth all thine iniquities and healeth all thy diseases. Bless the Lord O my soul” (Psa. 103.1,2). He does not cleanse us from the pollution without delivering us from the power of sin. The salt of His saving grace is cast into the fountain -the spring of the life. In Christ not only have the forgiveness of the pasts but also the renewing of the Holy Ghost. Made new creatures in Christ Jesus.. IV. Conclusive Evidence. When a man has been saved by the Lord it must be seen in the changed life, He—

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1. AROSE. “Arise, and immediately be arose” (v. 12). The bed that bore him be now joyfully carries. Jesus can easily make the troubles that bring us sorrowfully to Him to be taken up and borne gladly for Him. There is a real rising up of our true manhood when we come in our weakness to the feet of Jesus. As soon as we are quickened we are raised up (Eph.2. 5, 6). 2. WENT FORTH. When he went forth before them all they were amazed and glorified God, saying “We never saw it in this fashion” (v. 12). No this ~ a new fashion that did not come from the prince of earth, but from the King of Glory.” “All power is given unto Me in Heaven and on earth” (Matt. 28. 18). Go ye forth as one forgiven and healed after this new heavenly fashion, bearing witness to Him and praying that others may follow this fashion.

JESUS IN THE HOUSE. Mark2- 1-12.

JESUS does not always get into the house. There are some houses where the door is shut in His face (Rev. 3. 20). Sometimes He in uninvited. (Luke. 24. 36), but He always accepts the invitation to come in (Luke 24. 29). “If any man open the door I will come in” (Rev. 3. 20). As the air rushes in to fill the empty space, so does the grace of Christ press in at every opening in our hearts. “Open thy mouth wide and I will fill it.” We note some fresh lessons here, that— 1. Jesus condescends to come into the house (v. 1). “Behold I stand at the door and knock.” “He that inhabiteth eternity dwelleth with him that is of a contrite and humble spirit” (Isa. 57. 15). The mighty God seeketh an entrance into our hearts that we might “sup with Him.” He who was laid in a manger will not pass by the poor and needy. 2. Jesus fills the house when He comes in. “There was no room” (v. 2). There is no need for worldly entertainments to attract when Jesus comes in. When He comes in He brings a great company of new friends with Him. When the glory came into the temple it filled the house. He who is the fullness of the Godhead can surely fill up every desire and longing of the heart. Filled with the fullness of God. 3. When Jesus is in the house His presence cannot be hid (v. 1). We cannot separate influence from the presence of Christ any more than we can have the rose without its fragrance, gold without colour, or the sun without light. If Christ dwells in our hearts the love of Christ will flow abroad. When Jesus comes in He leaves the door open for others to follow, and that His words may be heard without. 4. Those who come to Jesus may meet with difficulties (v. 4). There was a crowd of hearers around the door. Hearers often stand in the way of seekers. Some are so stiff and selfish that they will not move an inch out of the old rut to allow a sinner to get to Christ. They are never out of their pew on Sunday, but they will not lift their little finger to save a soul. They will not enter themselves, nor suffer those who would.

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5. Those who bring others to Jesus must not be afraid of new methods (v. 4). If you can’t get them in as others have come, let them down through the roof. If you can’t get them out at the gate, let them down over the wail in a basket. If they don’t understand the word ‘‘believe,’’ try the word “COME.’’ If they will not come in go out to them. But what would they say? Well, let them say. Although they should call you a roof-breaking fanatic, what of that if sin-sick souls are saved. This is the new fashion. 6. Some will never come to Christ unless they are brought (v. 3). If this sick man had not been carried to Jesus he certainly never would have been healed by Him. It takes four to bring a sinner to Jesus: (1) The Law of God.(2) The Spirit of God. (3) The Word of God. (4) The Servant of God.

7. When a man is really anxious to be saved he will not be ashamed to be helped. How often we have seen people blush and fidget when talked to about their need of salvation in the presence of others. It was like offering to run for a doctor to a man who believed himself in good health. The man of Ethiopia was glad of direction because his soul was in deep concern (Acts 8. 31), so was the jailer (Acts 16. 30). 8. When a man is healed his life will show It (v. 12). No man can ever remain the same after coming into contact with Jesus Christ. The sun either softens or hardens, revives or withers. The bed on his back was evidence enough that a great change had been wrought. All whose sins are forgiven are called upon to glorify God in their body. 9. Christ Is all sufficient for all who come to Him. He was all sufficient for the sick and palsied, all sufficient for the faith of those who brought him, all sufficient to read the hearts of the reasoning onlookers. “God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work” (2 Cor. 9. 8). “Him that cometh to Me I will in no wise cast out” (John 6.37). Is Jesus in your house?

THE CALL OF LEVI. Mark 2. 14-17.

LEVI is also called Matthew in the first Gospel. Matthew means God’s gift, a beautiful name for a publican hired by the Romans to act as a tax gatherer. Perhaps he coveted this despised trade because of his greed of gain. For such evident backsliding his friends may have all disowned him. They looked upon such business as we would look on a temperance advocate starting a whisky shop, or as a Christian becoming a hawker of infidel books. The poor tax-gatherer’s conscience may have been often goaded. His soul may have been at times sick of the whole affair, but what could he do? His opportunity comes 1. Where he Got the Call. “While sitting at the receipt of custom’’ (v. 14). ‘While busy at his work. It was a sudden call. Jesus knows where to find those who in their hearts are longing to throw off the bondage of sin.

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In the midst of all the activities of a questionable business the call may come, or it may be while in the field, the workshop, the office, or the mill that the still small voice of a passing Saviour is heard. II.. When the Call Came. “As lie passed by” (v. 14). There is something pathetic about this. Jesus came near, He spake, He passed by. What an opportunity I What a privilege! How unexpectedly it came, how quickly it passes I How short the time to decide, how momentous the consequences I It was a passing offer of salvation, it was the now of the accepted time for him. Jesus of Nazareth passeth by. He may be passing and calling you just now, or has He called and you refused? Are these things hid from thine eyes? “Oh, that thou hadst known in this, thy day” (Luke 19. 42). III.. The Nature of the Call. “Follow Me” (v. 14). He needed Christ, and Christ needed him. Did he not see the unexpressed yearning of his soul? Was it not the call of infinite love to come and partake of His infinite fullness? Jesus knew what Matthew needed, and that He was able to meet that need. It was a call to follow, to a life of constant obedience. All His calls are to higher experiences of grace and usefulness. “Come and see.” IV. The Response Made. “He arose and followed Him” (v. 14). This was an effectual call. Effectual not only because it was the Lord’s call, but because his heart had been prepared and made ready for it. The seed fell into prepared soil. So “all God’s biddings are enablings.” God’s call always means separation from everything that conscience condemns. He could not take his toll-booth with him. It is worthy of note that the voice of God in the Word is always in harmony with the work of the Spirit within. The outward call of Christ comes in answer to the inward voice of the Holy Ghost. The Spirit convicts, the Saviour invites. V. The Change Evidenced. “Jesus sat at meat in his houses’ (v. 15). Luke says, “Levi made Him a great feast.” He had opened the door; now the Lord comes in and sups with him, Yes, communion and fellowship always follow whole-hearted obedience. Some of the publicans, his old companions, are invited to meet with Jesus. This great feast declares that already he has been cured of his covetousness’ and that he is now anxious to see others blessed. These are the signs which follow the follower of Jesus. VI. The Great Question. “The scribes and Pharisees said, How is it that He eateth with publicans and sinners?” (v. 16) We feel much obliged to them for raising this question. It is a f am reaching one; it touches the infinitude of the grace of God. How is it? Only the Lord Jesus Christ Himself can answer it. The questioners~ of course, have no sympathy for sinners, so they judge Him by their own miserable standard. How dark and hardened are the hearts that see this only fault I lie loves the sinner. “Behold what love!” VII.. The Straight Answer. “I came not to call the righte0Us~ but sinners to repentance’’ (v. 17). Have we not a proof in this that Levi felt himself a needy sinner. Because he was sick he needed a physician. The righteous by their righteousness exclude themselves from His healing and saving power. A beautiful window in one of our English Cathedrals was made of rejected pieces of glass by an unpopular workman. our despised and rejected

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Lord is building for Himself a glorious Church with such good for-nothing stuff as publicans and sinners, even the devil’s castaways. ‘Him that cometh unto Me I will in no wise cast out’’ (John 6. 37).

THE BRIDEGROOM. Mark 2. 18-22.

ANOTHER question. “Why do the disciples fast not.” There are always those who have got the goggle-eye for differences and d~thcultie5. The Spirit of truth and power is not determined by outward forms. It is always easy to point out what the disciples of the Lord Jesus don’t do, while the many good things they are doing are unheeded as if they were not. But this calls forth from the Lord a new revelation of Himself in the character of a Bridegroom. I. The Character of Christ. “The Bridegroom is with them” (v. 19). The literal meaning of bridegroom is “the bride’s man” The Church is the Bride, Christ is her Man. “The children of the bridechamber” are those who have access into the Bridegroom’s presence, acquainted with His will and purposes. sharers of His secrets, and one in their sympathies and desires. The connection between the Lord and His people is expressed by two of the closest human relationships, children and bride, or wife; the same thought that we have in the Song of Solomon, “Thou hast ravished my heart, my sister, my spouse” (chap. 4. 9). The first relationship is by birth, the second is by mutual choice and agreement. “Ye must be born again” (John 3. 3). “Choose this day whom you will serve” (Josh. 24. 15). II. The Influence of His Presence. “Can the children of the bnidechamber fast while the Bridegroom is with them?” (v. 19). Can the lover be sad in the presence of her sweetheart? Lamps are not needed in daylight. Those who, like the disciples of John and of the Pharisees, are under the law seeking to be justified by their works have need to fast. The disciples of Jesus are not under the law, but under grace, and the God of all grace is with them, making His grace sufficient for them. “Lo, I am with you.” “Eat, 0 friends, and drink abundantly, 0 beloved” (S. of S. 5. 1). As long as they have the Bridegroom with them they cannot fast. III. The Effect of His Absence, “When the Bridegroom is taken away then shall they fast” (v. 20). This they did for three days alter Christ was crucified, and again while they waited in the upper room for the coming of the Holy Spirit. Yes, it is time to fast when the presence of Christ is taken aw3y from our hearts, then we may be sure that some sin has come in between and separated our fellowship. Here is a solemn thought for the unsaved. The Bridegroom with the Bride will be taken away, their day of grace will be gone, then shall they fast, for these things will be for ever hid from their eyes. The rich man lifted up his eyes in hell, being in torment (Luke 16. 23). He had entered upon the final and eternal fast. IV. The Nature of Ills Work. The work of Christ, or the grace of God which has come to us through Him, is represented here by two new things.

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1. IT IS LIKE NEW CLOTH. New, or raw cloth, is not at all suitable for mending an old garment. “The rent is made worse.” There has been a rent. The old garment of human righteousness is in rags. “All our righteousness are as filthy rags” (Isa. 64. 6). The new cloth of grace has not been given to patch up the old garment of works. When the prodigal came home he did not get his ragged coat repaired with new cloth. “Bring forth the best robe, and put it on him” (Luke 15. 22). The work of Christ can never be used as a patch, our own works and His will never fit together in making for us a robe of righteousness. The righteousness of God which is upon all them that believe is a new and perfect thing. “By grace are ye saved, that not of yourselves, it is the gift of God” (Eph. 2. 8). 2. IT IS LIKE NEW WINE. New wine will not abide in the old skin bottles that have already been stretched out to their utmost capacity by the process of fermentation. The law of grace is that “new wine” must be put into “new bottles,” else both will be wasted. The new wine of the kingdom needs the new heart as a vessel. “The natural man receiveth not the things of the Spirit of God’’ (1 Cor. 2. 14; John 14. 17). The old bottle, fallen human nature, can never adapt itself to the receiving and preserving of the things of God. The new wine can only be the ruin of the old bottle. Crucify the flesh with its lusts, receive ye the Holy Ghost. If we would be filled with the Spirit (new wine), we must be made new creatures in Christ Jesus. “New wine is put into new bottles, and both are preserved” (Matt. 9. 17). Preserved unto His coming and kingdom.

THE WITHERED HAND. Mark 3. 1-7.

OBSERVE here— I. Where the Saviour Was. He was in the synagogue, the public place of worship. What is the house of prayer if Jesus is not there? A mere recitation hail. When Jesus is present there is sure to be an interest. He loves to frequent the house of prayer. So do all that are like Him. Do you love the prayer meeting, or is it to you a dry, meaningless ceremony? If the latter, you must be a stranger to the loving Jesus. Those who have no desire to commune with Him can have no fitness to dwell with Him. Now notice— II. Whom the Saviour Met.

1. A MAN WITH A WITHERED HAND. Luke says it was his right hand, the hand we stretch out to receive. This may be taken to represent the faith by which the soul takes hold of the promises of God- How many withered hands there are still to be found at prayer meetings, how little taking hold of God? Friend, is your hand withered? Perhaps you are a backslider, and can remember the time when your hand of faith was healthy and strong. But now you have only the withered and helpless form. 2. MEN WITH WITHERED HEARTS. Those who ‘watched to accuse” (v. 2)~ This class is not yet ceased out of the house of God Besides the sleepy indifference there is

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often the watchful faultfinder. Is your heart so withered that you have no love to Jesus and no sympathy with His work? To find fault with the all-wise Son of God and His infallible Word and working is surely the height of human arrogance. Remember, the eyes of the Almighty are watching you. Now hear— III. What the Saviour Said. 1. TO THE MAN WITH THE WITHERED HAND. “Arise, stand in the midst” (margin). This would not be very pleasant exercise for one that desired to conceal his need. He that covereth his sins shall not prosper. You cannot be in a fit state to be saved so long as you are ashamed to confess your need. The Lord could have cured this man sitting as easily as standing, and in his own house as readily as in the syn3gogue but in all likelihood if he had remained at his own fireside he never would have been healed. If your backsliding and unbelief are to be healed you must confess them; and if you confess, He is “faithful and just to forgive” (1 John 1. 9). 2. To THOSE WITH THE WITHERED HEARTS, the faultfinders, He said, “Is it lawful to do good or evil, to save or to kill?” (v. 4). Not to do good when you can is to do evil; not to save when you might is to kill. “They held their peace.” Ah, yes! one word from His lips and the accusers are speechless. Are you among those who would rather hold a certain form of religion that kills than give it up for the reality that gives life? The letter withereth, bindeth, killeth. The Spirit reviveth, liberateth, giveth life. Is yours, then, the religion of joyous liberty, or formal, miserable bondage? IV. What the Saviour Felt. He— 1. WAS ANGRY. “He looked round about on them with anger.” in the Old Testament much is said about “the anger of the Lord.’’ In the New much is said about “the love of the Lord.” But remember, this is one Lord. • ‘The wrath of the Lamb” is as holy as “the blood of the Lamb.” Oh! poor, self-righteous, fault-finding sinner, beware! If you do not confess your sins, and seek His mercy, and receive His forgiveness now, the awful look that renders speechless, and the awful wrath that makes eternal misery, will be yours. Despise His love, and you shall be despised. But more—

2. WAS GRIEVED “at the blindness (margin) of their hearts.” While He is justly angry at man’s presumption, He is sadly grieved at man’s ignorance. He was not grieved because He was watched and misunderstood and maligned. He says, “Weep not for me, but weep for yourselves and your children” (Luke 23. 28), for well the Saviour knows what your end will be if you refuse Him. If you have never grieved over your own ignorance and hardness of heart, just think of the merciful Saviour’s grief over you. V. What the Saviour Did. He— 1. RESTORED THE WITHERED HAND. Nothing is impossible with Him. When this man “stood forth” at the word of Jesus, he no doubt expected that Jesus would heal him. So if you make full and honest confession of sin you may confidently expect forgiveness.

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Adam put forth his hand and took forbidden fruit, and immediately his spiritual hand was withered. All his sons are born with a withered hand. They can receive nothing unless it be given them of God. But when the hand is restored they can lay hold on eternal life. Is your hand withered? Jesus only can restore it. 2. WITHDREW HIMSELF (v. 7). There are three classes from whom Jesus withdraws Himself: the faultfinding, as we see here; the curious (John 12. 21-36); and the unwilling (Luke 8. 37). How sad when He who is the Light of the world turns His back upon those in blindness! Take care how you treat the gentle Lamb of God. Say unto Him, “Come,” and He cometh; but say, “Go,” and at last He goeth. IS YOUR SOLEMN CHOICE: Restoration or withdrawal. Wilt thou be made whole, or must He depart?

THE SECRET SEED. Mark 4. 26-29.

THE history of the kingdom is very briefly portrayed in these few pithy words. The Church as a heavenly principle is planted, it grows, and apart from the fact that it is divine in its nature, who can explain its growth? The earth has a power to make the seed spring up that we cannot explain, invisible but mighty. The Holy Ghost is this mysterious, life-giving, invisible energy in the world. Christ has gone into His rest, but still the seed grows. The world wonders, but the believing rejoice. The withering frosts of unbelief, the sweeping storms of persecution, have not hurt the blade, neither will they injure the ear nor lessen the fruit. Secret power gave it life, mysterious influence nurtured it. Now the reaping time comes, and the separating sickle passes over the field, and the harvest is translated (caught up) into the more immediate presence of the owner ere the winter of judgment and desolation comes upon the earth. But we have here also practical lessons for the sowers of the Word. Notice then- I. The Committal of the Seed, “Cast into the round” (v. 26), This is the first step toward a harvest, Gathering seed may be pleasant, but scattering it is profitable. There are those who are so taken up with searching the Word that they neglect to preach the Word. It is good to learn, but we must learn to do. There are others who sow, sow, sow, at least they go through the form, whether they have any seed or not. But the form without “the Word” can never bring a harvest. Seed is either for eating or for sowing. Don’t sow that which you ought to eat. Let your own soul first be fed, but don’t keep that which you ought to cast forth. II. The Attitude of Faith. “Sleep, and rise night and day” (v. 27). Having sowed the seed he rests; he does not fret and worry himself about the results. But this is not the sleep of idleness. He rises night and day and pursues his needful work, but the seed is left where i~ should be and as it should be. How much dreaming and anxiety there is in the minds of some Christian workers about the seed sown, how little they rest in faith! He sowed the tares and went his way, no doubt confident that they would spring up. He had faith in his seed. If we sow the good seed we may be confident that it will grow, it is incorruptible. But it will grow none the better through our sleeplesshess and painful staring at the field. Put in the seed, have faith in God, and go on rejoicing in the hope of a harvest.

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III.. The Mystery of Life. It springs and grows “he knoweth not how” (v. 27). The sower believes the seed will grow, not because he understands the hidden mystery of life, but because he believes in God’s wonderful arrangement in nature. All life in the earth is a mystery, but how much more the life of God in the human soul. But no sower need be discouraged because he cannot exactly explain the mystery of the second birth, the good seed sown will grow all the same. In the wonderful arrangement of the Triune God it is so. It is the Spirit that quickeneth. ‘‘Born again by the incorruptible Word of God’’ (1 Peter 1, 25) This is the mysterious life of the kingdom of grace, and even the subjects of it ‘‘knoweth not how.’’ But though life, as such, is a mystery. yet it is a great undeniable fact. It proves itself. Every springtime is a revival. So the new life in the soul will manifest its own existence like Aaron’s rod (Num. 17). IV. The Revelation of Earth. “The earth bringeth fort/i fruit of herself’’ (v. 28). It is the nature of the earth to manifest that which it receives in a more fruitful form. Everything hid shall be revealed, that which was buried in secret shall come abroad (v. 22). It is the light of Heaven that draws the hidden things to light. There is a solemn heart-searching principle here. Nothing shall be hid from the face of God. The light of the Great White Throne will bring the hidden and the secret seeds of man’s sowing to light. The good and the bad must all appear, and that in their most fruitful form. They that “sow the wind shall reap the whirlwind” (Hos. 8. 7). The earth may hide for a time, but yield it must. Even the dead committed to its dark, cold bosom must come forth at the brightness of His rising. Oh! what shall the harvest be? Just what the sowing has been. What man casts in, the earth casts forth, some thirty, some sixty, some a hundredfold. V. The Degrees of Growth. “The blade, the ear, and the full corn” (v. 28). The blade is the first manifestation of life. There was life before it was visible, but it was wholly earthly, until now it was judged as dead. True, the work was going on, as the Word acts in the heart. We might look on— I. THE BLADE as the tongue of outward profession. It makes a show openly, and declares its intention of bearing fruit. But every blade does not blossom into the full corn in the ear. There is the worm, the fowl, and the weather, the world, the flesh, and the devil, by which many a hopeful blade is blasted. 2. THE EAR may represent that preparedness and readiness to receive without which there can be no fruit. Before the soul comes into this hopeful state many a cold night and many a trying day has to be endured, but when through suffering the soul is made meet for Himself, then the fruit will be found. An open ear to Heaven will soon be abundantly satisfied. 3. THE FULL CORN. Here we see the soul filled with all the fullness of God. Now there is the full ear bending under the weight of precious treasure, the soul satisfied and bowing in lowliness in the breath of Heaven, in the atmosphere of the Holy Ghost. Waiting on the Lord, and showing forth His praise till He come.

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VI. The Sickle of Death. “He putteth in the sickle” (v. 29). The sickle does not in any way destroy the grain, but only separates it from the earth, and separation is the only way to security. The action of the sickle is but the parting stroke. How beautiful that while one hand wields the sickle there is another hand which immediately grasps the falling corn. That is the hand of Him who saves. Why should we feat death when it cuts our connection with the earth, where we were bound and exposed to the nights of chill and days of scorching, and liberates us from all that is earthly and fits us for the Father’s house of shelter and repose. The ripened grain dreads not the sickle, but can say, “0 death, where is thy sting?” (1 Cor. 15. 55). Why should I dread Him who comes to break my fetters and send me home to my Father’s house. But awfully solemn thought to the tares, the sickle means the fire, it is separation from all the presents without a fitness for the garner, and only fit for the place of burning.

LET US PASS OVER- Mark 4 35-41.

THE circumstances are well known. But might we not use this incident as a parable of the whole Christian life. When Christ comes into our hearts, as He came into the disciples’ hearts, does He not in a spiritual sense just say to us what He said to them as He cast His eye on the other side of the sea, ‘‘Let us pass over unto the other side.’’ So with Him we turn our eyes Heavenward, and make for the shore. We will look then at the Christian life as— I. A Voyage. “Let us pass over” (v. 35). Death is sometimes spoken of as a “passing over to the great majority.” Every day we are passing over the waters of life to the other side. The sea is a fit emblem of life, or rather the varied circumstances that go to make up a human life. There go the ships, “not painted ships upon a painted ocean,’’ but immortal souls rising and falling upon the billows of time, and disappearing one by one, as they pass beyond the horizon of mortality where earth and sky meet. II. A Voyage fraught with Trial. “There arose a great storm of wind, and the waves beat into the ship” (v. 37). The believers’ trials and difficulties spring from two sources. The wind of circumstances without, and the waves of doubt and fear within. As long as the waves are kept out of the boat the storm will do little damage. Into the tempest of sorrow and affliction we must often go; even the presence of Christ with us doe~ not save us from these, but His presence assures safety in the midst of them. Following Christ always implies cross-bearing (Acts 9. 16). III. A Voyage Accompanied with Christ. “Let us pass over. . . . He was in the hinder part of the ship’’ (v. 38). Lo, I am with you, He hath said, ‘‘I will never leave thee’’ (Heb, 13. 5). Jesus was silent, but His presence should have comforted their hearts. We may be sweetly conscious that a friend is in the room with us, although there is silence as though both are differently engaged Christ dwells in our hearts by Jail/i. No storm in itself can ever disturb the calm repose of the soul of Christ. His faith casts out all fear. IV. A Voyage Signaled with Miraculous DoliveranCe8. “He arose and rebuked the winds

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and the sea, and there was a great calm’’ (v. 39). Thus their sore trouble was the occasion of the manifestation of His great power. Who would choose to escape the storm when such wondrous grace is given. In the fiery furnace the reality of His preserving power is felt and known. “No chastening for the present seems joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness” (Heb. 12. 11). God is able. God is with us. V. A Voyage that Should be without Fearfulness. Jesus said, ‘‘Why are ye so fearful? How is it that ye have no faith?’’ (v. 40). They were fearful because their faith in Him was faulty. Fearfulness, like a rank weed, springs up out of the soil of weak faith. Why are ye fearful? 1. CHRIST IS IN THE BOAT OF THE HEART. “Christ in you, the hope of glory” (Col. 1. 27). “Greater is He that is in you than He that is in the world” (1 John 4. 4). Can the boat sink when the Son of God is in it? Let the oarsmen thoughts, feelings, and affections. Cheer up. None perish that trust Him. ‘‘Why are ye fearful ?‘‘ 2. CHRIST IS IN THE BOAT OF THE CHURCH. “God is in the midst of her; she shall not be moved” (Psa. 46. 5). God shall help her. He walketh “in the midst of the seven golden candlesticks” (Rev. 2. 1). “The Lord thy God is in the midst of thy camp” (Deut. 23. 14). She will be brought safe to the other side - Not one passenger wanting. Though now greatly tossed with tempest, and the waves of worldliness beating into the ship, He will come in His great glory and deliver from all her fears. “Why are ye fearful’ ?‘‘ 3. CHRIST IS IN THE BOAT OF THE SCRIPTURES. His Word is settled in Heaven, and can never be broken. All the winds and waves of criticism will never swamp this holy craft. “They testify of Me” (John 5.39). With one word He can hush the overwhelming storm and calm the rage of the invading breakers. He speaks, and it is done. “Why are ye fearful?” 4. CHRIST IS IN THE BOAT OF PROVIDENCE. We don’t trust providence~ but the God who ruleth over all and in all. “All things work together for good to them that love God” (Rom. 8. 28). By Him all things consist or are upheld. Then Christ who is with us has all in His own hand. “All power in Heaven and on earth” (Matt. 28. 18), THEREFORE fear not, little flock. Cast all your care upon Him, for He careth for you. “Why are ye fearful?” “Be not afraid, only believe” (Mark 5. 36).

THE CRY OF THE PERISHING Mark 4. 36-41.

ALTHOUGH Christ be in the ship it is not always smooth sailing, but it is safe. Those in company with Him are as safe as Himself. We can easily see in this incident a picture of the Great Salvation. Christ’s acts are parables as well as His words.

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1. Those Ready to Perish. “The waves beat into the ~hip, so that it was now full” (v.37). The boat was waterlogged, and at the point of sinking. The cause was twofold. There was— 1. THE STORM WITHOUT. Circumstances had changed. all things seem to be against them. The wind of adversity comes from different quarters. Business may fail, a member of the family may have gone astray, disease may have fastened like a viper on some beloved one, death may have visited the home, and Jesus seems to sleep, no help seems nigh. Or, perhaps it is— 2. THE WAVES WITHIN that fills with dread and alarm. A ship in the sea may weather the storm, but when the sea is in the ship this is hopeless. ‘When the elements of sin and iniquity flood the soul, then all prospect of safety is cut off. All the oars and pumps of human effort are unavailing. Cease your struggling and call upon the Lord. II. The Great Question. “Carest Thou not that we perish” (v. 38). Only when the ship began to fill did they begin to cry. It is surely time to call upon God when we find that the more we try to keep afloat the deeper we sink into the sea of iniquity and failure. There is something startlingly harsh about this cry, “Carest Thou not.’’ Did He care not? Did He sleep the sleep of indifference? His undisturbed composure might have rebuked their fears and unbelief, If He could afford to take it easy so well might they. “Carest Thou not that we perish?” Let His humiliation, suffering, and death on the Cross be the answer. ‘‘He careth for you’’ (1 Peter. 7; 2 Peter 3.9). “Call upon Me in the day of trouble, and I will deliver you.’’ III. The Divine Response. “He arose and rebuked the wind and the sea” (v. 39). When He arises to the help of the needy it is Almighty help He gives. All the resources of Heaven and earth, of God and eternity, centre in Him (Col. 1. 17). He rose again for our justification. Jesus Christ fully answers the cry of the perishing by— I. HIS REBUKING WORD. “He rebuked the wind” (v.39). It is not—blessed be His Name—the cry of the needy that He rebukes, but the cause of their distress. He rebukes the stormy power of sin that lashes its waves of sorrow and fear into the sinking soul. By His rising from the dead the tempest of God’s righteous wrath has been rebuked for every believer. There is, therefore, now no condemnation to them who are in Christ Jesus. He hath delivered us from the wrath to come. 2. HIS PEACE-SPEAKING WORD. “He said unto the sea, Peace, be still” (v. 39). He not only removes the cause, but also heals the effect. He not only saves from wrath, but from the power of sin. He not only saves from fear, but fills the soul with the peace of God. These disciples could not get this peace apart from His Word, no more can you. It was His peace. He “hath made peace through the blood of His Cross” (Col. 1. 20). “My peace I give unto you” (John 14. 27). Believe Him, and enter into His rest.

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IV. The Amazing Effect. There was— 1. INSTANT OBEDIENCE. “The wind ceased” (v. 39). They called, He spoke, and it was done. His Word was with power. Oh, the divinity that may be sleeping at our side like the great forces in nature that have just lately been awakened to the help of man! Do we really know what “God with us” means? The wind and the waves obey His will. He shall take vengeance on ‘‘them that obey not’’ (2Thess. 1.8). 2. A GREAT CALM. The calm of Christ is always as great as the storm of sin. “He maketh the storm a calm, so that the waves thereof are still’’ (Psa. 107. 29). The sacrifice of Christ has a mighty stilling effect upon the judgments of God, and upon the restless waves of doubt iii the human son I. “Great peace have they that love Thy law” (Psa. 119. 165). This is a calm the storms of life or the billows of death cannot disturb. Our heavenly Jonah was cast forth into the sea of sin and suffering, and for us “the sea ceased from her raging” (Jonah 1. 15). May His “peace be still’’ still be our peace. 3. A TREMBLING ASTONISHMENT. “They feared exceedingly, saying, What manner of man is this? or, Who then is this?’’ (R.V.). Their fearfulness and unbelief is rebuked by this gracious manifestation of His care and conquering power. “Who then is this?” Shall we ever know all that Jesus Christ is able to be to us and do for us? When we shall see Him as He is in the glory of His Father, then may we say with a still deeper meaning, “What manner of man is this?’’ (Rev. 1. 13-18).

THE TERRIBLE DEMONIAC. Mark 5. 1-20.

CHRIST had just calmed the sea and made the furious billows to sleep at His feet. At the other side He is again face to face with a perishing soul caught in a hurricane of wicked spirits. This soul, like the disciples’ ship, was now full, but He who cares for the perishing has come to seek and to save. The character of an unclean spirit comes out in the acts of this man. He— I. Dwelt Among the Tombs (v. 3). What took him there? Like draws to like. An unclean spirit will always choose an unclean place. There is nothing in the man to contradict or resist this foul passion. The evil spirit within is his master. He is the helpless instrument in the hand of the devil. “By their fruits ye shall know them” (Matt. 7. 20). Figs never grow on thistles. II. Wandered Among the Mountains (v. 5). The path of his daily walk was a very uneven one. The ways of transgressors arc hard. Those driven by the spirit of uncleanness will have many a stumble upon the dark mountains of remorse and despair. These are the paths of ravenous beasts, loathsome things, and treacherous pitfalls. Darkness within and darkness without, and no friendly hand or guiding star to lead. Oh, Christless soul, this is you I (Eph. 2. 12).

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III. Could not be Restrained. He had been “often bound,” but the chains and fetters he had “broken In pieces” (v. 4). Now they have to confess that “no man could tame him.” Humanly speaking his case is utterly hopeless. What a picture of a man possessed by the drink fiend or the lust of uncleanness I No temperance pledge or human restraint will ever be able to tame an ungodly man sufficiently to live the life of a Christian. The wicked, selfish, unbelieving spirits of darkness must be cast out, Moral suasion has not much effect on a demoniac. Regeneration is the only remedy (John 3. 3). The chains of social propriety are but rotten straws to the unprincipled dupes of the devil. IV. Cried and Cut Himself with Stones (v. 5). “Crying and cutting” themselves describe the feelings and actions of many who are the servants of sin. Cutting themselves at night with the sharp stones of lust and drunkenness, and crying in the morning with the pain of remorse or physical prostration. Self-inflicted misery characterises the demon possessed. They serve a hard master, one who cruelly compels, with their own consent, to work out their own destruction. V. Was Afraid of Jesus. He cried, “What have I to do with thee, Jesus, Son of the most high God?” (v. 7). Those possessed by an unclean devil look upon the holy Son of God as an enemy to their lives. The light is blamed because it reveals the corruption within. “What have Ito do with Thee?” Just what guilt has to do with mercy, or abject poverty with infinite sufficiency. Every one must have to do with Him. Sin takes such a grip of the spirit of man that it makes him even afraid of Him who came to save, VI. Prayed for the Devils. “He besought Him that He would not send them away out of the country” (v. 10). The unity of interests between the man and the unclean spirit is awfully real. When the ungodly justify themselves they are advocating the cause of Satan. If there is no separation of interests now there will be no separation of punishments hereafter (Matt. 25. 41). A man is justifying the devil when he seeks to be safe in his sin instead of from it, when he seeks peace without forgiveness. VII. Sat at Jesus’ Feet (v. 15). What a change now! What a mercy that Jesus knows how utterly helpless a demon-possessed soul is, and that He is able and willing to deliver even when there is nothing but dread and alarm at His Name. He was— 1. SITTING. The poor devil-driven man who wandered “day and night in the mountains” has now found a resting-place at the feet of Jesus. No man could bind or tame him, but the grace of God was sufficient for him. He breathes freely now, being delivered “from the kingdom of Satan and translated into the kingdom of God’s dear Son” (Cot. 1. 13). 2. CLOTHED. Luke says that he “wore no clothes.” The servants of Satan are all naked madmen in the sight of God. A new robe is put upon this returned prodigal. the righteousness of God which is unto all and upon all them that believe. 3. IN His RIGHT MINDS It is an evidence of insanity when a man prefers the tombs of the dead to the fellowship of the living. No one is in their right mind who has not the mind of Christ.

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VIII. He Witnee8ed for Jesus. “He began to publish what great things Jesus had done for him” (v. 20). He was now animated by a new spirit, the evidence of being a new creature. Witness-bearing is the natural result of the joy of salvation (Psa. 51. 12, 13; Isa. 38. 9-19; John 1. 40-42).

JAIRUS’ DAUGHTER. Mark 5. 22-24; 35-43.

BEHOLD there cometh one Jairus by name.” Jairus means a diffuser of light. As was his name, so was his nature. May the light of his life, as brought before us here, be diffused in our hearts. In this incident we have much food for thought. See the— I. Blessed Result of Affliction. “He came and fell at His feet” (v. 22). His daughter’s dangerous illness drove him to Jesus. If we have any light in us at all we will flee to Him in the day of trouble. In a godless home there was one lying at the point of death. A neighbour said to the mother, “You should send for the minister.” “Ah, me, has it come to that?” was the reply. Why should the appeal to God be always the last? II. Readiness of Christ to Help. “And Jesus went with him” (v. 24). He may have had a heavy heart in coming to Jesus, but now the burden is lightened when Jesus is with him. It is always much easier facing the difficulties when He is with us. None dare doubt or despair in His presence. “If Thy presence go not with us, carry us not up hence” (Exod. 33. 15). It is one of the blessed wonders of grace that each troubled believer may have Jesus all to himself. Christ in me. “I will never leave thee.” “The Lord is my Shepherd.” III. Trial of Faith. “Thy daughter is dead. Why troublest thou the Master any further?” (v. 35). This would have been a fatal blow to staggering faith. Still here was a new difficulty. It was disease before, now it is death that Jesus had to face. Is Jesus sufficient still to satisfy all the desires of his heart? Those who would walk with Him will have their faith severely tested. But the trial of your faith is precious. “Why trouble the Master any further?’’ These words reveal the limit of their faith and expectations. It is possible to honour Him with the life—calling Him Master—while the heart’s confidence is far away. How far are we prepared, through faith, to let the Master go with us into the human impossibilities that are ever before us? Or have we ceased to trouble Him about the dead that are around us? IV. Master’s Encouragement. “He said unto the ruler, Be not afraid, only believe” (v.36). This word was given “as soon as He heard the word that was spoken.” He knows how to speak a word in season to him that is weary. He means to meet and satisfy the trust reposed in Himself. With Him nothing shall be impossible. “If thou wouldst believe thou shouldest see the glory of God” (John 11. 40). The formal professor with his outward reverence and inward distrust has no faith in the miraculous; but to the simple, trustful heart Jesus whispers “Be not afraid, only believe” (v. 36). “Look unto Me, for I AM GOD.”

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V. Rebuking Power of His Presence. “Why make ye this ado” (vv.38, 39). It is altogether unbecoming to make an ado when the presence of Him who is the resurrection and the life is with us. But these hypocritical mourners (hired ones) had no faith in Jesus, and so went on with their howling till His word of power fell on their ears, and turned their weeping into mocking. Christ as the Truth and the Son of Righteousness always pours His withering influence upon the hypocritical and unseal (Matt. 23. 23; Mark 11. 13, 14). VI. Place of the Unbelieving. “They laughed Him to scorn, but He put them all out” (v. 40). Even He, who came to give His life a ransom for us, finds it needful to turn some outside ere He manifests the glory of His power. “The wicked shall be turned into hell.” The good seed will only be fruitful in a good and honest heart. Man by his persistent unbelief renders himself unfit even to see the glory of His saving grace. “All liars,” and the “unbelieving,” “shall have their place in the lake of fire.” When these sneering hypocrites were put out they no doubt would be justifying themselves, but they did not taste of the supper. The Lord could get on perfectly well without them. The foolish virgins were shut out. VII. Awakening Call. “He took the damsel by the hand, and said, I say unto thee, arise, and straightway she arose and walked” (vv. 41,42). It was as easy for Him to raise the damsel out of the state of death as to put the mockers out of the house. Christ does His mightiest work as easily as He does the most simple and natural act. He can still the storm or raise the dead with the same ease that He brushed the locks of His hair off His brow with His fingers. Is not this the call that still comes through His Word to sleeping saints and dead sinners, “I say unto you, arise, for the day is far spent, and the night is at hand?” (Rom. 13. ii, 12).

THE HELPLESS WOMAN. Mark 5. 25-34.

LIKE nature, Jesus works without fuss or difficulty. He scatters profusely His gracious deeds of mercy without any thought of the praise of men. While on the way to raise the dead daughter of Jairus, virtue flows out of Him and revives this drooping, trusting spirit. What an inspiration this episode would be to Jairus, a handful on purpose. Notice her— 1. Disease. “She had an issue of blood twelve years” (v. 25). Her very life was slowly ebbing away—the life is in the blood. In this condition she was: (1) WEAK; (2) UNCLEAN; (3) MISERABLE. Such are the effects of sin. The love of sin is a cancer in the soul. No mere external application can touch it, the wisdom of man has never yet found a remedy for it. She has been twelve years in the process of dying. We must die to live.

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II. Effort. “She had spent all that she had” (v. 26). She knew that she was diseased, and was willing to give, and did give, her all that she might secure deliverance from her misery. There is hope for a soul when it comes to this. No shamming or scheming, no pretence of being good enough, no self-justification. She was earnest enough, but she went to the wrong source. Her cure was not to be purchased, she was spending her “money for that which was not bread” (Isa. 55.1, 2). III. Failure. “Nothing bettered, but rather grew worse” (v. 26). Worse than ever, and all her means gone. She is now “without hope” as far as her own resources are concerned. Her physicians were all of no value. Neither Dr. False-peace, Dr. Good-enough, nor Dr. Do-better can touch the sore of sin. The prodigal did not earn the best robe. The thirst can only grow worse when water is sought at broken cisterns (Rom. 4. 5). IV. Faith. “She said, If I may but touch His clothes, I shall be whole” (v. 28). She had evidently heard of Jesus, and believed what she heard. Faith cometh by hearing- Her faith was simple, yet, 0 so great. She is poor, has nothing to give, she expects no medicine from Him, yet she believes that a touch of the fringe of His garment will bring instant salvation. Jesus was to her the source and centre of almighty fullness. Weak faith may touch a great Saviour. “Believe and thou shalt be saved’’ (Acts 16.31). V. Victory. “Straightway she felt that she was healed” (v. 29). According to your faith, so shall it be unto you. She did not say, “If I touch 1 shall be healed,” and sit still, hoping to have another chance some future day. Her faith brought her into personal contact with the Lord. The faith that does not do this is no faith. 1. Her cure was SUDDEN. “Straightway.” Immediately Christ answers the cry of trust and fills the hand of faith. 2. Her cure was COMPLETE. “Dried up.” The very fountain of her trouble was dried up. His remedy goes to the root. “Convalescent” does not belong to the vocabulary of the Great Physician. Perfectly whole. 3. Her cure was CONSCIOUSLY ENJOYED. “She felt.” She could not feel better till she was better. We cannot feel saved till we are saved. VI. Confession. “She came and told Him all the truth” (v. 33). The question of Jesus, “Who touched My clothes,” was designed to bring her to a public acknowledgment of the blessing received. He would not have her go away with the uncomfortable feeling that she had stolen the cure, or with the unconsciousness that it was the gift of God. This healing virtue went forth in answer to her faith and according to His will. She had believed with the heart, now she must ‘confess with the mouth” (Rom. 10. 10). We may be healed by the touch of trust, but we are strengthened in our trust by confession with the lips. “Whosoever is ashamed of Me and My Word, of him will I be ashamed” (Mark 8. 38).

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VII. Assurance. “Daughter, thy faith hath made thee whole, go in peace” (v.34). She would not have had this comforting word had she not made open confession. ~he was saved by faith, and assured by His word. If she had gone away without this promise she might have been in constant dread of the terrible disease returning; but now she not only feels well, but she has His word for it that she has been made whole of her plague. There are many who lack the joy of salvation because they do not in their lives confess Christ before men (1 John 4. 15).

HEROD; OR, THE DECEITFULNESS OF SIN. Mark 6. 14-28.

The struggle of darkness and light was never more apparent than in the case of Herod and John Baptist. Here the purity of Heaven comes into contact with the foulness of Hell. The herald of Christ and the ambassador of Satan face to face. Such a meeting is sure to be a crisis in the lives of both. But it is with Herod we wish specially now to deal, Let us try and set his terrible downgrade experiences in order See him- I. Warned of His Sin. “John said unto Herod, It is not lawful for thee to have thy brother’s wife” (v. 18). The heavenly searchlight is made to flash into the dark, hidden parts of his life. His besetting sin is pointed out, his unlawful life exposed (Lev. 20. 21). This was the day of his merciful visitation if he had only known it. The light of deep conviction is often like the glare of the bull’s-eye lamp, it blinds to everything else. Saul kicked against the pricks, but the goad was in the hand of his Redeemer.

II. Reforming through Fear. “Herod feared John, and did many things” (v. 20). He seems now on the fair way to work out his own salvation. This is the usual course with those animated only by the “pride of life.” The sense of sin is frequently followed with attempts at reformation. But with Herod, as with many, the power of his darling sin remained unbroken and unchecked. One thing was needful. ‘‘Let the wicked forsake his ways’’ (Isa. 55. 7). III.. Enslaved by the Opinions of Others. “He laid hold on John, and bound him in prison for Herodias’ sake” (v. 17). The voice of lust gets the victory over the voice of conscience and of God. By one rash act he quenches the light of the Heaven-sent message. In pleasing Herodias he turns away from, and sets at naught, the divine warning. It may be that the fear of others is even now hindering you from acting up to the measure of light you have. What about companions, your own opinions, or worldly pleasures and associations? Are they bond-slaves or masters? For whose sake is your life fashioned?

IV. Pleased with a Passing Show. “The daughter of Herodias danced and pleased Herod” (v. 22). The moral passage from hearing John gladly down to being pleased with the dance of a strumpet is very short. When the cup of salvation has been deliberately rejected with what nervous greed men grasp the poisonous cup of sinful pleasure. “As soon as Judas had received the sop he went out, and it was night” (John 13. 30).

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V. Surrendering His Dignity. “Whatsoever thou shalt ask of me I will give it thee, unto the half of my kingdom’’ (v. 23). Sin first interests, then excites, then captivates. Where are thousands of young men and young women to-day? They have allowed the god of pleasure to dance so long before their eyes, and their passions to be so inflamed, that all that goes to dignify their natures have been rashly sacrificed to this god. “The god of this world hath blinded their minds.” Yielding to temptation leads to being ‘‘led captive by the devil at his will.’’ VI. Driven by Compulsion. “The king was exceeding sorry, yet for the oath’s sake he would not reject her” (v. 26). Herod was rather startled when she asked the “head of John the Baptist.” He had sold himself, now he is the slave of another. Sin’s pleasures ripen into terrible demands. The pleasant tippling often leads to the drunkard’s crave. “Sin, when it is finished, bringeth forth death’’ (James 1. 15). VII. Remembering the Past. “When Herod heard thereof he said, It is John whom I beheaded” (v. 16). The words and works of Christ revive his guilty conscience. If John had not risen from the dead a sense of his guilt and crime had. There is no grave of man’s making deep enough to bury sin. Oh, unsaved one, will you be constrained to say in that day when Christ shall come again, “It is Jesus whom I crucified, therefore mighty works do show forth themselves in Him.” “What wilt thou do in the solemn day?” (John 13. 30).

THE MYSTERIOUS FEAST. Mark 6. 35-44.

IN following Jesus we may sometimes be led into what many would call “a desert place,” but such places are made to blossom like the rose when His presence is with us. Our desert places shut us up to faith in Him, and afford Him an opportunity of showing forth the glory of His power. The lion’s den was a desert place for Daniel, but it proved, through the grace of God, a place of marvellous blessing and triumph. In the tedious and lonesome hours of trial and bereavement the Christian has a meat to eat that the world knows nothing of. See here- I. The Scheme of Human Reasoning. ‘The disciples said, Send them away, that they may buy themselves bread” (v. 36). Go and help yourselves; do as well as you can This is all the Gospel any man can preach who is yet a stranger to the infinite grace of the Lord Jesus Christ. “Send them away.” He never sends the hungry empty away. Send them away! Away where? Away from the Fountain to seek water; away from the Living Bread to buy for themselves? Their reasons are: Because—

1. THEY HAD NOTHING TO EAT (v. 36). They had nothing of their own whereby to satisfy themselves (who has?). So they must go and seek it elsewhere, but not in Christ. Such is the Gospel of carnal wisdom, a wisdom which is foolishness with God. 2. This is A DESERT PLACE (v. 35). Yes, this world is a desert place, and apart from Christ there is no satisfaction in it. Perplexity is sure to overtake those who trust more in circumstances than in the Lord.

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If while following Him we have been led into the “desert place,” we may be sure that even here His grace will be made sufficient for us. 3. THE TIME Is FAR PASSED (v. 35). According to their reasonings the longer they continued with Jesus the more hopeless did their case become. “Send them away.” Although the present dispensation is far spent, although your own lifetime is far spent, and the night of old age fast settling down, you need not depart. “My God shall supply all your need” (Phil. 4. 19). II. The Language of Divine Compassion. “Jesus was moved with compassion” (v. 34). Human need appeals to the heart of Christ, and not it vain, for He is moved. “We have not an High Priest who cannot be touched” (Heb. 4. 15). His compassion being moved, His almighty power is ready to act. But meanwhile He says— 1. “Give YE THEM TO EAT.” In so saying He reveals His desire toward the hungry that they might be fed, and brings out their utter helplessness that they might have faith in Him. He says., “Feed My sheep,” that we might say, “Lord, evermore give us this bread.” 2. “How MANY LOAVES HAVE YE?” He asks no more than we have. If His working power is to be seen through us as His servants we must give Him what we have. “Bring them to Me.” The gifts may be small, the talents may be few, but in His hands they will be made sufficient to accomplish the purposes of His grace concerning us. Even the two hundred pennyworth of man’s natural wisdom and effort will be insufficient without Him. 3. “MAKE THEM ALL SIT DOWN.” The disciples would send the tired and the starving away, but Jesus says to such, “Sit down.” Your strength, exhausted one, is to sit still, not to sit down in despair, but to rest in faith, looking unto Jesus. III. The Attitudes of Almighty Grace. His actions are as weighty as His words. He— 1. LOOKED Up. Those who have hungry souls to feed will need often to look up. This bread must come down from Heaven (Matt. 4. 4). 2. BLESSED. We will have good cause for thanksgiving if we have exercised the look u~ of faith. The disciples could see nothing worthy of such special thanks, but He believed that having asked He had received (see Mark 11. 24). 3. Gave. He that, in this sense, looketh and blesseth, will surely have something to give. He gave, He did not sell. The Lord of life does not deal out His blessings in pennyworths. The disciples were here taught that in giving it would be given them. He gives “to all liberally” (Rom. 6.23). IV. The Provision of Infinite Love (Phil. 4. 19). It was—

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1. SUITABLE. “They did all eat.” It suited their poverty, it was free. It suited their perplexity, it was given them just where. they were. There is a beautiful and exactness in the salvation of God. “Eat, 0 friends !” 2. SATISFYING. “They all did eat, and were filled.” “He satisfieth the longing soul, and filleth the hungry soul with goodness” (Psa. 107. 9). The world can only give stones for bread to those who seek to glorify God. Hungry soul 0 take the bread of God. 3. SUFFICIENT. “They took up twelve baskets of fragments.” If any one went away dissatisfied these fragments which were left testified that it was not Christ’s fault. In the atonement of Jesus, the Son of God, there is ample provision for every creature under Heaven. If you are not saved it is not because there is not enough for all. The twelve baskets left will be a swift witness against the unbeliever. Why will ye die?

THE IMPEDIMENTS REMOVED. Mark 7.31-37.

IN Christ there was an all-sufficiency for all times. The holy anointing was upon Him, so that He could preach the Gospel by His mighty saving acts as well as by His comforting word’s. Our words are plentiful, but how much Gospel has been found in our deeds? I. The Sorrowing Subject. 1. HE WAS DEAF. The most joyful tidings met with no response in his soul, this avenue was closed. But although be could not hear the words of love, he could see an act of grace. Like many more who are deaf to the preached Word but not blind to the acted Word 2. HE HAD AN IMPEDIMENT IN III SPEECH Those deaf to God’s words will never be able to speak freely for Him. A dull ear makes a stammering tongue. His promise is, “When I speak with thee I will open thy mouth” (Ezekiel 3.27). 3. HE WAS BROUGHT TO JESUS. This is better than trying to argue with him. It our friends are deaf to the call of God let us take them to the Lord in prayer. His virtue can adapt itself to the need of all (Luke 8. 46). II. The Saving Acts of Jesus. I. HE Took HIM ASIDE. The first step into the liberty and joy of His salvation is to get alone with Jesus. Let us turn aside, like Moses, ‘‘and see this great sight’’ (Exod. 3, 3). Enter into thy closet, and in the sanctuary of thy soul hear Him. 2. HE PUT HIS FINGERS INTO HIS EARS. It is often the din of the world that deafens the ear to the voice of God. Yes, when alone with Him His fingers are sure to. find out the hidden cause of every impediment. Has it not been so in our experience? Have we not been constrained to say again and again, “This is the finger of God” (Exod. 8. 19).

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3. HE SPIT. This common act may deem unworthy of the Son of God. But there is nothing insignificant in the doings of Christ. Out of His mouth comes the healing balm (Mark 8. 23). “He sent His Word, and healed them” (Psa. 107. 20). 4. HE TOUCHED HIS TONGUE. When the ear i~ opened the tongue is loosed. Those who have really heard what God the Lord hath spoken “cannot but speak the things which they have seen and heard” (Acts 4. 20). A dumb tongue indicates a deaf ear. 5. HE LOOKED UP TO HEAVEN. The source of all grace and blessing is in the heart of the Father, Every good gift is ‘‘from above.’’ All who would follow His steps in doing the works of God must be conscious of the need of “looking up.” 6. HE SIGHED. What a spontaneous expression of the depth and reality of His sorrow and sympathy I Blessed sigh that betrays the secret, sacred, suffering soul of the Saviour. He can be touched with a feeling of our infirmities. ‘Set a mark on those that sigh” (Ezek. 9.4). 7. HE SAID, “BE OPENED “ He spake, and it was done. His Word shall not return void. His Word was with power (Luke 4. 32) Believe on the Lord Jesus Christ, and thou 5halt be saved. With equal authority He, by the Holy Ghost, hath said, “Be filled with the Spirit.’’ Be opened, be saved, be filled. III. The Sudden Change. Straightway his ears were opened The Word of God is intended to, and always does, and always will, take immediate effect when spoken in the power of the Holy Spirit. 1. His EARS WERE OPENED. The need was great, the will was yielded, the work was done And it was all His doing. Opened ears and honest hearts to hear and receive the Word of God form the channel through which the fullness and power of God flows. 2. HIS TONGUE WAS LOOSED. How could he speak of Him of whom he had not heard? A draught of the new wine from heaven was a wonderful power in loosening the tongue (Acts 2 1-13). The tongue can no man tame, but the Holy Ghost can both tame it, and tune it, and make it a weapon mighty for God. 3. HE SPARE PLAIN. A man usually speaks plain when he thoroughly knows what he is talking about, and feels the power of it in his own soul Abraham declared plainly, because he was persuaded of the promises, and had embraced them (Heb. II. 13-14), We believe and therefore speak. If Pentecost means anything it means plain speaking, because it implies definite and powerful conviction.

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THE SATISFYING POWER OF JESUS. Mark 8. 1-9

FROM whence hath the lowly Jesus this fascinating influence that constrains a hungry multitude to follow Him into the wilderness, and in spite of their physical weakness to hang on the words of His mouth? In Him are the springs of life and eternal blessedness. Blessed are all they who have made this soul-ravishing discovery. Like Abraham, they will go out, although they know not whither they are going. When, like Elisha, the mantle of His prophetic influence is cast over us we cannot but follow. It was so with Moses and David, with Matthew and Saul, with all who have come within the Spirit’s constraining power, the called of God, as was Aaron. I. A Pict5re of Need. “The multitude have nothing to eat” (v. 2). They were in the wilderness, a barren place, in circumstances that could by no means afford satisfaction. Nothing to eat. How expressive of an awakening soul, still a stranger to the covenants of promise, having no hope. In His mercy He leads us into such desolate places that we might see His saving power. II. A Revelation of Love. “I have compassion on the multitude” (v. 2). They had been with Him for three days. The Lord not only counted the days, but also measured the depths of their need. Their poverty and helplessness moves His heart, and stirs up His soul into tenderest compassion and practical sympathy. “I have compassion.” Hungry soul, look up, here is a door of entrance into the fullness of God. It is said of the prodigal that “no man gave unto him” (Luke 15), but the father had compassion. This was enough. III. A Consideration of Grace. “If! send them away fasting they will faint by the way” (v. 3). Yes, if HE sends us away there is nothing before us but fainting and perishing. If He cannot satisfy the longing soul with good, who can? If He sends the hungry empty away to whom can they go? But “we have not an High Priest who cannot be touched with a feeling of our infirmities” (Heb. 4. 15, 16). IV. A Question of Helplessness. ‘‘From whence can a man satisfy these with bread here in the wilderness?’’ (v. 4). Those disciples who are really anxious to satisfy the multitude with bread will be deeply Conscious of their own inability. Vain is the help of man. Instead of seeking to satisfy them with bread, how many there are who seek merely to entertain and amuse them, endeavouring to get them to forget their hunger. Miserable comforters! It is not in man to satisfy these. But one is near who is able to supply all their need, the Man Christ Jesus. V. An Attitude of Trust. ‘‘He commanded the people to sit down’’ (v. 6). Jesus asks, ‘‘How many loaves have ye?” They said, “Seven.’’ He said, “Sit down.’’ In sitting down doubtless their expectation would he awakened. Their faith could not rest on the seven loaves, but on the compassionate and almighty Saviour Himself. It does take a measure of faith to ‘‘sit down’’ in circumstances like these. Wouldst thou see the salvation of God? Sit down and look up. Rest at His bidding and leave it all to Him.

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VI. A Manifestation of Power. ‘‘He took the loaves and gave thanks, and brake and gave to His disciples, and commanded to set them also before them” (vv. 6,7). They gave Him what they had, arid He through their little wrought the all-satisfying work. Your faith may be little, but if it is in Him He will prove Himself sufficient for thee. How the few loaves gave place to the miraculous bread no one could tell. It was enough for them that they got what they needed. How our simple trust in Him brings the divine and miraculous life within our souls we cannot tell, but we praise God that He does satisfy us with His own life, and that we know that we are born of God. VII. A Superabundance of Supply. “They took up of the broken meat that was left, seven baskets’’ (v. 8). The provision made was such as would condemn any who went hungry away. In the salvation of Christ there is enough for every fainting soul. When the day of salvation has gone there will be virtue enough left in the atonement of the Lord Jesus Christ to condemn those who have condemned themselves by their not believing in the sufficiency of Christ’s atoning work for them. He made provision for all. It is an awful thing to pass into eternity with a hunger gnawing at the heart that can never be satisfied. Those who have eaten and are full bless the Lord their God (Deut.8. 10).

JESUS LEADING AND HEALING. Mark 8. 22-26.

WHY seek ye the living among the dead? An old author says, “We ought not to look for that in the law, which can only be found in the Gospel; nor look for that in ourselves which can only be found in Christ; nor to look for that in the creature which can only be found in the Creator; nor to look for that on earth which can only be found in Heaven.” “Look unto Me, and be ye saved” (Isa. 45. 22). We observe here— I. A Merciful Work. “They bring a blind man unto Him” (v. 22). Their names are not given, but their work will never be forgotten. 1. WHERE THEY BROUGHT. “A blind man.” A man utterly helpless to find the way for himself. A man deprived of the very capacity of discerning Him who alone could deliver. Such are the spiritually blind. “Eyes have they, but they see not” (Psa. 115.5). Minds blinded by Satan. Even when awakened to a sense of their danger and need can only grope after the door of salvation like the blind men of Sodom. 2. WHERE THEY BROUGHT HIM. “They bring him to Jesus.” His Name is called Immanuel, God with us. What a privilege! Is there anything too hard for Him? Have we proved His grace and power by bringing our needy friends to Him. Oh, how much the blind ones do need our help! 3. WHY THEY BROUGHT HIM TO JESUS. Because they believed in Him. And they backed up their kindly act by an earnest prayer. They ‘‘besought Him to touch him.’’ ‘What an object lesson to Christian workers!

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Let us show our sympathy for the perishing and our faith in Christ by bringing them to Him individually and beseeching Him on their behalf. II. A Wonderful Healer. It is most interesting to note how the Lord dealt with this poor blind one. We must remember that His actions are as eloquent of divine meaning as His words. When they brought him to Jesus, observe that they left him entirely in His hands. He does not deal with all in the same way. His manifold wisdom and grace is seen in His manifold manner of dealing with individual souls. Note the process— 1. “HE TOOK HIM BY THE HAND.” Here was personal contact. The grip of Christ’s hand must have sent a thrill of hope through the poor man’s soul. Our first contact with Jesus is a memorable experience. When we felt the grip of His truth in our hearts, and knew that we had got into personal touch with the Son of God. 2. HE LED HIM OUT OF THE TOWN. He took him away from everything that would hinder him from feeling that he was alone with his Saviour. His operating hand requires the concentration of the heart. The town, with all its excitement and attractions, still hinders multitudes from getting alone with the redeeming Lord. Are you willing to have your affections led out of the town and centred in Jesus Himself? 3. “HE SPIT ON HIS EYES. “This was rather a humbling treatment, but it is always so when salvation is in prospect. The spittle of Jesus on the sightless eyeballs indicates the virtue of Christ personally applied by Him to the sin-blinded hearts of men. His spittle, given with a purpose, is of more value than the blood of others. “To you that believe He is precious’’ (1 Peter 2. 7). 4. “HE PUT HIS HANDS UPON HIM.” II His spittle was humbling, His hands would be comforting. Those blessed hands, so full of power and blessing, how assuring to the soul, to feel that they are on us. The Lord in mercy suits Himself to the need of each. If this anxious blind man could not see Him, He makes him feel His presence nigh. 5. HE QUESTIONED HIM. ‘‘He asked him if he saw aught’ (v. 23). It is good to make confession, and to be honest with it, not pretending to see more than we really do. He said, ‘‘I see men as trees, walking.” A man’s eyes are not very clear when he only sees men as irresponsible trees, This is not the full light of His revelation, but the day is dawning., and He that hath begun the good work will perfect it. 6. HE ENLARGED THE BLESSING. “He put His hands again upon his eves and made him look up’’ (v. 25). A perfect cure because the perfect One. it is no honour to Him that our eyes should only be so far enlightened as to enable us to form false opinion. When lie made him look up ‘he was restored, and saw every man clearly.’’ It is a great revelation to see ‘‘every man clearly.’’ To see who he is, what he is, and where he is going; to see the character and destiny of every man clearly as in the sight of God. Perfect restoration means a clear sight of human need. It is a solemn responsibility to have our eyes open to see ‘every man clearly.’’

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7. HE COMMISSI0NED HIM. “He sent him away to his house (v. 26). Doubtless there were in his house those who needed to hear his testimony to the saving power of Jesus Christ. The man’s life would henceforth be a constant witness for the Lord. Have your eyes been so opened as to change the whole manner of your life?

THE DEVIL-POSSESSED SON. Mark 9. 17-29.

ON the platform of this narrative we see the characteristics of Heaven, earth, and hell. (I) Compassion and power; (2) Doubt and weakness; (3) Hate and misery. But the power of the compassionate Christ can overcome the weakness of His disciples and the work of the devil. We have here— I. Satanic Influence. The Lord Jesus Christ believed in personal wicked spirits. We think lightly of them, but He had to face them and overcome. This evil influence had— 1. AN EARLY BEGINNING. “ Of a child” (v. 21). Being born in sin, the natural soil of the heart is at once favourable to the seeds of evil. The Psalmist says, “We go astray as soon as we be born” (Psa. 58. 3), and we keep going astray like lost sheep until we are born again. 2. AN OVERPOWERING MASTERY. “He teareth him, and oft-times casteth him into the fire, and into the waters” (vv. 18, 22). He was simply led captive by this devil, having no power at all to resist him. His purpose was to kill and to destroy. Such is the power of sin. Has sin dominion (mastery) over you? Are you dominated by principles you know to be contrary to your conscience and your God? Are you under law or grace? (Rom. 6. 14). 3. A FEARFUL EFFECT. Mark’s pen is graphic here. What a terrible catalogue of evils, “Teareth, foameth, guasheth. pineth, wallowing, foaming, cast him into the fire, into the water, and rent him sore” (v. 20). Just one thing awanting, the awful ‘‘for ever,’’ to make his hell complete. Those under the power of the devil, if they escape the tearing, the gnashing, the wallowing, and fire in this life, will not escape in the next (Matt. 13. 40-42; Rev. 20. 15), II. Disciples’ Failure. “I spake to Thy disciples that they should cast him out, but they could not” (v. 18). Great things are expected from those who belong to Christ, and justly so (Phil. 4. 13). Peter and John said to the lame man, “Look on us” (Acts 3. 4). They knew what possibilities were within their reach through faith in the risen Saviour. They could not because of— 1. FAILURE IN FAITH. The Lord rebuked them with, “0 faithless generation, all things are possible to him that believeth” (v. 23). Their lack of faith brought dishonour upon the Name of their Master. “Abraham was strong in faith, giving God the glory” (Rom. 4. 20). Yes, strong faith glorifies God. Our unbelief is a stumbling-block in the way of others. “Have faith in God” (Mark 11.22).

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2. FAILURE IN PRAYER. “This kind can come forth by nothing but by prayer and fasting” (v. 29). Prayer means communion with God; communion means power for service. Those who have only fixed times for prayer may be often caught napping in weakness and inability. The spirit of prayer is better than seasons of prayer. 3. FAILURE IN FASTING (v. 29). Prayer and fasting forms the two-edged sword that gets the victory. It is questionable if we really pray as we ought, unless we esteem it better than our daily food. If preaching and feasting would cast out devils, then there would be a general exodus. This overcoming power does not belong to us merely as disciples. There are many powerless disciples. This Christ-honouring authority can only abide with those who abide in fellowship with Him by continual prayer and hearty self-denial for His sake. This is one of the things that are hidden from the worldly-wise, but revealed to the humble, trustful babes. III. Christ’s Victory. The disciples having failed him, the young man’s father carried his request to Jesus Himself, saying, “If thou canst do anything, have compassion and help us.” If the followers of Christ have disappointed you, try the Lord Himself. Don’t be discouraged by the powerlessness of His professing people. He who wept over Jerusalem will compassionate your case Notice the order of deliverance-— I. THE INVITATION. “Bring him unto Me.” “Come unto Me, all ye that labour and are heavy laden, and I will give you rest’’ (Matt. II. 28). Let there be an entire yielding up of ourselves in all our helplessness and misery into His hands. As a physician He had never failed. Is there anything tearing your heart and causing your life to pine away? Bring it to Him. Any wayward son possessed with a deaf and dumb spirit toward God and the things of eternity? “Bring him to Me,” says the Redeemer of men. 2. THE WORD OF POWER. Jesus said, “Thou dumb and deaf spirit, I charge thee, come out of him, and enter no snore into him” (v. 25). He speaks and it is done. He sent His Word and healed them. The deliverance was complete, the evil spirit must enter no more into him. In obeying His invitation we shall find His Word to be with power. He can separate between you and your sins. He can give us the victory over all our enemies. 3. THE UPLIFTING HAND. “Jesus took him by the hand, and lifted him up ” (v. 27). When the veil is cast out we are lifted up into newness of life. Made a new creation by Christ Jesus. The Word and the hand of Christ work together for the salvation of those who flee to Him for refuge. The Word of grace, the hand of power, both moved by a heart of love.

THE CHILDREN FOR CHRIST. Mark 10. 13-16.

WE are not told who brought the young children to Jesus, but most likely the mothers. Blessed are those mothers who have so believed in Jesus as to bring their children to Him. In Belgium boys are taught to run up to religious teachers and ask them to sign them with the sign of the Cross. Are we anxious that the sign of the Cross should be

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impressed upon the lives of our offsprings. If so, let us bring them to Jesus. A mother’s influence casts the longest shadow over the lives of the children. It was the patient, gentle influence of MONICA which turned her gifted son Augustine from a profligate to a saint. GEORGE WASHINGTON confessed that he owed his character to the influence of his mother. A DYING INFIDEL prayed, “God of my mother, have mercy on me.” Children are to be pitied whose mothers pray not. Jesus loves the children, and will readily hear a mother’s cry on their behalf. I. Children Need the Touch of Jesus. “They brought them to Him that He should touch them” (v. 13). None are so innocent as not to need the touch of His atoning power. His redeeming blood alone is the ground of acceptance before God. There is “none other Name.” II. Children are Welcome to the Arms of Jesus. “Suffer them to come unto Me” (v. 14). The Wonderful, the Counsellor, the Mighty God is the children’s Saviour. Weakness in the arms of Omnipotence. Parents, suffer your children to come to Jesus by your precepts and example. How awful to be a hinderer I III Children should be Brought to Jesus. “They brought young children to Him’’ (v. 13). This we can do by prayer and dedication Claiming the promise, “Which is unto you and to your children’’ (Acts 2. 39). Christian parents should not rest in the general belief that all children are saved through the grace of God in Christ, but must definitely bring them to Christ. and by faith rest assured that He does bless them. IV. Children should not be Hindered by Disciples. ‘‘His disciples rebuked those that brought them’’ (v. 13). The Lord has still many bachelor disciples who hinder the little ones by their cruel indifference to their spiritual wellbeing. Those who stand in the way of children don’t know the love of Jesus, and are in heart out of sympathy with Him in His great saving grace. Children are often hindered by long sour faces and bombastic phrases about the Gospel of Christ. Don’t rebuke them by your un-Christ like life. May the love of Christ constrain them through us. V. Children are Fit Subjects for the Kingdom of God. ‘Of such is the kingdom of God’’ (v. 14). It is suggestive to note that when Jesus entered the house of Zacchaeus He said, ‘‘For the Son of Man is come to see!? and to save that which was lost” (Luke 19. 10); but when He speaks about the little ones, He adds, ‘‘For the Son of Man is come to save that which was lost’’ (Matt. 18. 11). Leaving out the word seek, as if the little ones are not yet reckoned among those who have deliberately gone astray (Matt. 18. 3-5). VI. Children are Examples to Others. “Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein’’ (V. 15). Little children receive the kingdom of God without doubt or questioning, with an honest, simple heart. ‘‘Out of the mouths of babes and sucklings Thou hast perfected praise’’ (Matt. 21. 16) VII. Children are Accepted and Blessed by Jesus. “He took them up in His arms, put His hands upon them, and blessed them’’ (v. 16). These words indicate a threefold blessing.

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1. SAFETY. “He took them up in His arms.” 2. FELLOWSHIP. “He put His hands upon them.” 3. SUFFICIENCY. ‘‘He blessed them.’’ His blessing is no empty form, but the imparting of grace sufficient for their need. ‘‘The blessing of the Lord it maketh rich’’ (Prov. 10. 22). Who would not be a child to enter into such an inheritance? ‘‘In malice, be ye children’’ (1 Cor. 14. 20).

LOVED, YET LACKING. Mark 10. 17-22.

“Can gold calm passion, or make reason shine? Can we dig peace or wisdom from the mine? Wisdom to gold prefer, for ‘tis much less To make our fortune than our happiness; That happiness which great ones often see, With rage and wonder in a low degree, Themselves unblessed. ‘‘—Edward Young. THIS was a critical point in this young man’s life. It is always so when we come face to face with Jesus Christ. By a flood of earnest emotion he was lifted to the very feet of the Saviour. But this spring time of privilege passed without receiving the seed of the Word, which would have sprung up into eternal life and fruitfulness, so he passed into the desolate winter of a hopeless future, Young men, ‘‘Behold, now is the day of salvation.’’ I. ‘The Love of .Jesus. ‘‘Jesus beholding him, loved him’’ (v. 21). There is something heart-melting about this calm, careful, pitiful ‘‘beholding him’’ of Jesus, This is not a superficial glance at his attitudes, but a divinely Compassionate weighing of the inner motives of his heart. He beheld.

I. HIS EARNESTNESS “He came running,” 2. HIS HUMILITY “He kneeled to Him.” 3. HIS IMPORTANT REQUEST. ‘‘What shall I do?’’ 4. His MORAL GOODNESS “All these have I observed from my youth.” He beheld it all with eyes moistened with infinite love. There is much that is lovable about all this, but observe that it was not his earnestness his humility, nor his moral goodness that He loved, it was him, The love of Jesus goes deeper down than the mere garnishings of a human life. It goes down to the individual spirit within. “Jesus beholding him, loved him.” “The Lord looketh on the heart” (I Sam.16. 7). “He loved me, and gave Himself for me” (Gal. 2.20). Precious love!

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II. The Startling Statement. “One thing thou lackest” (v. 21). There were many things he did not lack. He did not lack desire, earnestness, nor wisdom to go to the right source. There was no lack in his creed; he was quite orthodox and well taught. But the Lord saw that there was one fly that spoiled the ointment of his life. A statue may be perfect in every part, but it is only a statue, because it lacks the one thing~--life. His life was like a sun-dial without its gnomon, there was no finger of decision pointing heavenward. A compass may be otherwise perfect, hut if it lacks the needle it is ‘valueless The great Physician put His finger on the spot. One thing lacking, the love of God which constrains to self-sacrifice It is said that Whitefield once stayed in a house where they were so hind that he did not like to speak lo them about their souls, but he wrote on a pane of his bedroom window, ‘‘One thing thou lackest. Which proved the message of God to the family. May it be written on the window of your soul if you have not yet surrendered all to Christ !

III. The Testing Call. “Go and sell whatsoever thou hast ” (v.2l). It was— 1. SEVERE. “The Word of God is quick and powerful, sharper than a two-edged sword’’ (Heb. 4. 12). Put your -selves in his place, and think of how you would stand the test. A deep seated disease needs a severe remedy. 2. NEEDFUL. He needed to be convinced of his own self -satisfied condition. We are so insensible to the pride of our own hearts that nothing but deep cutting will touch the disease. The Lord is too faithful to heal the disease slightly, but if the wound is great, so is the plaster offered. “Thou shalt have treasure in Heaven IV. The Sorrowful Departure. “He was sad at that saying, and went away grieved” (v. 21). Where did he go? Where would he find a grave for his grief? Would his possessions be as precious to him now as before? What a choice: treasure on earth, but not rich towards God. Convicted, but not converted.

Not far from the kingdom, but he stepped back into the darkness of a selfish life, preferring the things which are seen and temporal to the things which are unseen and eternal. How different with Moses (Heb. 11.24-26). If you turn away from the demands of Christ you turn into the paths of sin and death, yet HE LOVES YOU.

THE CUP AND THE BAPTISM. Mark 10. 35-40.

‘‘When earth has nothing to bestow, And every flower is dead below,

I look to Thee alone.

So said James G. Percival, and such has been the expression of multitudes in every age. When the things of earth and time have failed to meet the deeper cravings of the inmost heart, the languid eye has been lifted to the Lord of life, and heavenly and eternal things besought.

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Perhaps some such feeling possessed the hearts of James and John when they uttered the prayer recorded here. I. The Bold Request. “Master, we would that Thou shouldest grant unto us that we may sit, one on Thy right hand, and the other on Thy left, in Thy glory.” here there is much, perhaps, for both blame and praise. Blame, in that this prayer reveals— I. GREAT SELFISHNESS. An intense desire for preeminence in the coming glory. They certainly coveted earnestly the best gifts. But perhaps their motives were to get the chief seats, and to be exalted above their brethren But it also reveals— 2. GREAT FAITH. They believed Him to be a King, and that He will come in great power and glory, so they ventured to offer this great petition. Let us not condemn them, but let us rather condemn ourselves, that we ask and expect so little. II. The Gentle Rebuke. Jesus said, “Ye know not; or, Do you know what ye ask?” lie did not upbraid them for their pride and selfishness, but calmly asked them if they knew what the way to such places of honour meant, as if He said, ‘‘To reach My place of honour and glory you must go My way.’’ The conditions are still the same. “If we suffer we shall also reign with Him” (2 ‘Lam. 2. 12). Now let us look at-— III.. The searching Question Jesus said, ‘‘Are ye able to drink the cup that I drink or to be baptised with the baptism that I am baptised with?” (v 38, R.V..). We must tread with gentle step here, as the truth suggested is both deep and solemn. Let all criticism be laid aside, and also the shoes from off our feet. Does the cu~ and the BAPTISM not indicate two definite experiences that we must have if we would rise to a prominent place in the kingdom of glory. The cup is something deliberately accepted, the baptism is something graciously imparted. 1. THE SIGNIFICANCE OF THE Cup. The cup that Christ drank of was the cup of His Father’s will (Psa. 40. 8; John 4. 34); the cup of patient suffering at the hands of men (1 Peter 2. 21-25; Heb. 12. 3); the cup of obedience unto death (Phil. 2. 8). “Are ye able to drink of the cup that I drink of?” (Matt. 26. 42). 2. THE SIGNIFICANCE OF THE BAPTISM. The baptism of Christ implied: (1) Humiliation. ‘‘Suffer it to be so now,” He said, as He submitted to the baptism of John. We must also humble ourselves under the mighty hand of His purpose. (2) Consecration. At His baptism lie made entire surrender of Himself to do the will of God in the presence of the people. Are you able to be baptised with this baptism? (3) Anointing.

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At His baptism the Holy Spirit came upon Him, so that He was divinely fitted as a man for all the work the Father had given Him to do. The baptism of anointing comes after the cup of obedience and submission. IV. The Ready Reply. “They said unto Him, We are able” (v. 39, R.V.). See their— 1. FAITH IN THE POSSIBILITY OF IT. Yes, we are able to follow Thy steps. By Thy grace we can. We are able to drink of Thy cup and to receive Thy baptism. The cup and the baptism are the solemn symbols of a Christlike life, the badges of a candidate for nearness to Him in the glory. 2. WILLINGNESS To POSSESS IT. They said at once, “We are able,’’ as if they were prepared to suffer anything rather than lose distinction in eternity. Docs not our very ability lie in our willingness. Can we say that ‘‘we are able?’’ V. The Assuring Answer. When they said, “We are able,” Jesus immediately adds, “Ye shall indeed,” and they did. They received of His baptism at Pentecost, and in their sufferings and martyrdoms they did indeed drink of the cup that He drank of. (1) James was the first martyr, (2) John was the last, and who suffered a living martyrdom on the isle of Patmos. Both glorified God, and will no doubt occupy a place of honour in the kingdom of His glory. What is this cup and this baptism to you? Do you dread them or covet them? Our relation to them determines our present character as Christians, whether or not we are glorifying God in our bodies and spirits which are His, and may also determine our position in the world to come. “ARE YE ABLE?”

THE BLIND BEGGAR. Mark 10. 46-52.

THIS poor man seems to have dwelt in Jericho, the city that was under the curse (John 6. 26). Where dwellest thou? Under the curse of the broken law, or in the secret places of the Most High? The beautiful, hut wretched, Jericho was visited by the Son of God. The visit was but brief. “He came to Jericho, and went out of Jericho.” But it was a day of grace to one poor benighted soul. Here let us see— I. Mercy Needed. Sin-blinded man has many needs, but his chief need is mercy. As all light comes from the sun, so the mercy he needs is the mercy of God, the mercy that acts in help and healing. He was-- 1. BLIND. The blind are to be pitied, because they can neither see themselves nor others. They cannot enjoy the light, and are ignorant of what the light reveals. Those whose minds are blinded by the god of this world can neither see their own deformity and filthiness, nor the beauty and preciousness of the Saviour - 2. POOR. “He sat by the wayside begging.” A man must surely be conscious of his poverty before he sets to begging. Those who think they have need of nothing are not likely to frequent the prayer meeting. Alas, for the poor rich (Rev.3. 17).

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3. HOPELESS. He could not expect to receive his sight except through a miracle wrought by a divine hand. In all likelihood he had expected to die in his blindness. None but Christ could deliver him, and, praise be to God, the saving Christ had come within reach, and was actually passing by. “Behold, now is the accepted time.” “Call upon Him while He is near.” II. Mercy Asked. “When he heard it was Jesus he began to cry out,” and when others rebuked him, “he cried the more a good deal.” It is not easy to still a hungry man where bread may be had for nothing. This is deep need calling unto the deep of Divine mercy, and not in vain. He cried— 1. FOR THE RIGHT THING. “Have mercy on me.” If he finds MERCY, he knows that he will find all else that he needs. Many, when they become conscious of their need, cry for peace, for joy, or for consolation. Mercy is the first necessity. ‘‘God be merciful to me.” 2. TO THE RIGHT ONE. “Jesus, thou Son of David.” Oh! how sweet the Name of Jesus sounds in the ear of this blind believer! All his hopes are centred on Him. ‘‘There is none other Name under Heaven whereby we must be saved’’ (Acts 4. 12). If He fails him there is nothing left for him but despair and the blackness of darkness. ‘‘To whom can we go.’’ “Let your requests be made known unto Him’’ (Psa.60. 1-3). 3. AT THE RIGHT TIME. Jesus was passing by (Luke 18. 37). He did not wait for a more convenient season. He knew the danger of delay. Take care that you are not letting your last opportunity slip past without a cry for help. “There is a line, by us unseen, That crosses every path; The hidden boundary between God’s patience and His wrath.” III. Mercy Offered. He who hears the cry of the raven will not turn a deaf ear to the cry of a needy, trusting soul. 1. HE STOOD. ‘‘Jesus stood still.’’ The goal of prayer is the ear of God. This poor man cried, and the Lord heard him. He stood that he might give Himself to the help of this believing but destitute beggar. To every such soul Jesus gives Himself. 2. HE CALLED. “Be of good comfort, He calleth thee.” This was indeed the Gospel of Christ to the blind petitioner. See how quickly he obeys the call. Casting away his outer garment in his haste. Vain ~vi1l be your cry if you refuse to obey His call. “Rise, He calleth thee” (v. 49). 3. HE OFFERED. “What wilt thou that I should do unto thee?’’ When Jesus said this He was laying all the riches of His grace at this anxious pauper’s feet. Oh, unfathomable

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mercy, let me plunge into thee, and let thy deep and tender billows bear me into the light and 1°Y of thy saving presence! All of grace

1V.. Mercy Enjoyed. Jesus will not send the hungry empty away. 1. HE BELIEVED. ‘‘Go thy way, thy faith hath made thee whole.’’ ‘Without faith it is impossible to please God’’ (Heb. ii. 6). ‘By grace are ye saved through faith’’ (Eph. 2. 8). It is the player of faith that saves. 2. HE RECEIVED. “And immediately he received his sight.’’ Sight was offered him, and he accepted the gift by faith. Those who believe on Him will not need to walk in darkness. The power and grace of Christ are all sufficient for all who trust. 3. HE FOLLOWED. “He followed Jesus in the way.” The Lord by His grace spoiled his begging business. He has no desire nor capacity for it now that he has met the Lord and got his life renewed. His love for Christ now constrains him to follow Him in the way. His back is turned on Jericho the cursed, and his face is set toward Jerusalem the blessed. Following Jesus is the evidence of being blessed by Him. Blind men cannot follow. Are you a follower of the Lamb?

THE BARREN FIG-TREE. Mark Il. 12-14; 20-22.

“I remember, I remember, The fir trees dark and high; I used to think their slender spires Were close against the sky. It was a childish ignorance— But now ‘tis little joy To know I’m farther off from Heaven Than when I was a boy.’ ‘—T. Hood. It is a sorrowful discovery to make that our years of privilege and opportunity, through sin and indifference, are only carrying us farther and farther from God. It was so with the Jewish nation, represented here by the fruitless fig-tree, of which Christ had to say, “I was hungry, and ye gave me no meat.’’ Is the Lord making this lament over your life? Or in answer to His ‘‘I thirst,’’ are you offering Him vinegar to drink? 1. The Search. “He came if haply he might find any thing thereon” (v. 13). 1. WHO IS THE SEEKER? The hungry, saving Son of God (v. 12). Think of how much He had done for the tree; its very existence depended on His goodness. Think of all that had been done for Israel as a nation, and how little He had received at their hands, when ‘‘last of all God sent His Son, saying, They will reverence Him when they see Him’’ (Matt. 21. 37). What is He receiving of your life? This same Jesus is seeking from you that which will satisfy His soul.

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2. WHERE HE SEEKS. From “A fig-tree.” He does not seek figs from thistles; He does not look for that which would satisfy His hunger from the thorns and briars of infidels and unbelievers. This tree had the name of a fruit-bearer, but was a deception if we bear the Name of Christ He looks for the fruits of Christian life. In the hg-tree the fruit appears before the leaves, so that where; there are the leaves o~ profession there ought to be the satisfying fruit. ‘‘The fruit of the Spirit is love, joy, peace’ (Gal. 5 22). II. The DISCOVERY. “He found nothing hut leaves” (v. 13). There was— I. ABUNDANT PROFESSION. It had the appearance of abundance of life. ‘There was a great display of activity and attractiveness lent. “One thing thou lackest.’’ So with our lives, we may be full of vigour, and our character morally beautiful and attractive, but if there is no recognition of the claims of Christ we are only as painted Jezebels, clouds without water, barren fig-trees, whited sepulchers. A name to live, but art dead (Rev. ~3. 1). 2. PERFECT DESTITUTION, “Nothing but leaves.” Much for itself, but nothing for Christ. A picture of those who spend all their strength and time merely for their own selfish aggrandisement. Christ’s desires are unheeded ~Rev 3 17) But note, that show and profession will not deceive Him. He looks, and takes time to look carefully, beneath the leaves. God judgeth the heart. A show of leaves, fresh and green, may hide your nakedness from the eye of man, but not from the all-searching eye of the searching Son of God. “Search mc, 0 God, and try me” (Psa. 139. 23). Adam tried the covering of leaves, but God did not acknowledge such, looking upon him still as one naked. “Nothing but leaves,—the Spirit grieves.” “By their fruit ye shall know them.” III. The Judgment, “The tree which thou cursedst is withered away” (v. 21). “Woe unto you hypocrites, how shall ye escape the damnation of hell’’ (Matt. 23. 33). It was cursed because it was useless. What is the value of a creed, a Church connection, a hope, or a life, if there is naught to satisfy the living, yearning soul of Jesus? Its day of grace is flow passed, it was accursed at the coming o~ the Lord Jesus Christ (1 Cor 16. 22). When He comes it is not to make us fruitful, but to seek fruit. We note that— 1.THE CURSE AFFECTED THE ROOTS. “It was dried up from the roots’’ (v. 20). ‘With His withering word went forth the power that kept back the sap of the earth from the roots of the tree. He that hath not (fruit), from him shall be taken away even that which he bath (sap). When. He withdraws the means of grace immediately the withering process of death and destruction begins. It was so in the days of Noah and in the days of Lot, and will be so when the Church is caught up (2 Thess. 1. 7.10) the talent of privilege is not used it will he taken away. If the sap of God’s Word in your heart is not allowed to become fruitful in your life it will be dried up, and your barren life will become like the cursed fig-tree, only fit for the fire. 2. THE CURSE AFFECTED THE LEAVES. “It withered away.’’ [he sin of the fig-tree was the sin of omission. Alas, for its beautiful appearance, its plentiful leaves of profession, what can they do for it now? All withered away. Scribes and Pharisees

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beware! Moral and religious professors take warning~ That beautiful, honest, upright, man-pleasing, but Christ-grieving life of yours will one day, when you come face to face with Jesus, wither away, dried up from the root, and nothing on earth, in Heaven, or in Hell, will prevent it (see John 15. 1-8).

A SPECIAL COMMISSION. Mark 11. 1-10,

‘‘Our lives they are well worth the living, When we lose our small selves in the whole, And feel the strong surge of being Throb through us, one heart and one soul. Eternity bears up each honest endeavour, The life lost for Him is life saved, and for ever.’’ —Lucy Lancom. THE dark shadow of the Cross was already falling heavily across the pathw4y of the Lord Jesus. Just four days, then the Crucifixion. Yet how calm the Lord is, how careful about every detail concerning His entry into the holy yet deceitful city! Yes, that the Scripture might be fulfilled (Zech. 9. 9). What lessons have we here— I. The Lord’s Commission. ‘‘He sent forth two of His disciples, saying, Go your way into the village’’ (v. 2). This simple commission, like the great one mentioned in Matthew 28. 18, 19, is a revelation of his character. How full of meaning His words are. Does these words not reveal— 1. HIS FAITH. ‘‘Ye shall find a colt tied, whereon never man sat.’’ Flow could He know except by faith. He reckoned on the fulfillment of the prophetic Word (John 12. 14, 15). \Vas it not the confession of His enemies that ‘‘He trusted in God?’’ (Matt. 2743). True, He was God, but we are to remember that He emptied Himself, and “took upon Him the form of a servant” (Phil. 2. 7). Oh, for such an honest, simple, expectant faith! 2. HIS OBEDIENCE. “Say ye that the Lord hath need of him.” He must needs enter Jerusalem riding on the foal of an ass, because He knew that it was the will of His Father. It may be humbling to Him, but it was honouring to God and His Word, and perhaps His physical weakness intensifies this need. Blessed weakness that makes us more fit for the accomplishing of the Father’s will. 3. HIS ASSURING CONFIDENCE. “And straightway he will send him hither.’’ He encouraged His disciples to act on His Word, just as He Himself was acting on the Father’s Word. Believe and thou shalt see. II. The Disciples’ Acceptance of the Commission. Observe--- 1. THEIR OBEDIENCE. “They went their way.” They stepped forth on the strange errand by faith in His Word. His promise was all they had; it was all they needed. Peter

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walked on the water at the simple bidding of Jesus. They did not reason with one another, they obeyed from the heart. What a precious lesson on the life of faith! 2. THEIR EXPERIENCE. “They went their way, and found even as He had said unto them” (Luke 19. 32). It is not always so? When we venture out on His Word, do we not find it just as He said? Is it not so with salvation (John 3. 36)? He promises salvation to those who believe on Him. Trust Him, and you will find it even as He said. Is it not so with the deeper life of consecration? Rest on His Word, and it will be fulfilled in your experience. 3. THEIR TESTIMONY. When they were asked,. “What do ,ye, loosing the colt? they said unto them even as Jesus had commanded.” Their commission was from the Lord, so they must use His Name and declare His will. As ambassadors for Christ we don’t seek colts (souls) for ourselves, but for Jesus. We have, like these two disciples, to make known His will, depending on His power to give the willing mind. Not seeking our own honour, but His who sent us. III. The Result which Followed. His word was fulfilled, His will done, and—- 1. HIS COMING WAS HONOURED. “Many spread their garments in the way.” This is a small matter when we consider how the Lord stripped Himself for us. He who was rich, for our sakes became poor. Jonathan stripped himself for David. Let us lay the garments of our glory in the dust and crown Him Lord of all. 2. HIS NAME WAS PRAISED. They cried, “Hosanna! blessed is He that cometh in the Name of the Lord.” Hosannah means, “Save, I beseech thee.” Such prayer and praise go well together. Well may He be praised, for He has come, not to be ministered unto ‘‘but to give His life a ransom for many” (Mark 10. 45). in the Name of the LORD He has come, and he will finish the work the Father bath given Him to do. “Behold the Lamb of God” (John 1 .29). 3. HIS Kingdom is ACKNOWLEDGED “Blessed be the kingdom of our father David.” “Blessed be the KING that cometh” (Luke 19. 38). The kingdom of God is righteousness, and peace, and joy in the Holy Ghost. The foundation was laid at Calvary. The characteristics of it are imparted to us through faith in His Name. As the King of Israel He was put to death, so just now His kingdom is not of this world. “The kingdom of God is within you” (Luke 17. 21). Has this humble, royal Saviour had such an entrance into your heart and life as He had into Jerusalem, or are you among those who once cried “Hosannah!” but now art gone with the course of this world, and are by your heartless indifference crying, though inaudibly, “Away with Him, we will not have this Man to role over us?’’

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BIBLE READINGS. THE SECOND COMING OF CHRIST.

THE three Appearings mentioned in Hebrews 9. 24-28 are connected with the three aspects of the great Salvation of our Lord, the past, the present, and the future. I. The Past. “He hath appeared to put away sin”— Redemption. II. The Present. “He now appears in the presence of God for us’ ‘—Intercession. III. The Future. “He shall appear the second time without sin unto salvation’ ‘—Transformation. This same threefold deliverance is mentioned in 2 Corinthians 1. 10, and corresponds with the threefold character of Christ, as prophet, priest, and king. The second coming of Christ has not much prominence in the preaching of to-day, although it has a very large place in the Word of God. There are 260 chapters in the New Testament, and over 300 references to this great coming event.

STUDY I. THE MANNER AND TIME OF HIS APPEARING.

WHEN He comes for His people they shall be caught up to meet Him in the air (1 Thess. 4. 17), but those in the earth see Him not. When He appears with His saints every eye shall see Him. As He appeared to His disciples after His resurrection and showed Himself, so shall He appear the second time and manifest His glory. To put the truth in order, let us ask— I. What will be the Manner of His Appearing? It will be— 1. CERTAIN. “If I go, I will come again” (John 14. 3). His coming again, then, is as certain as His departure. ‘‘If I go, I will come.’’ This is not the coming of death, but Himself. “The Lord Himself shall descend from Heaven” (1 Thess. 4. 16). 2. PERSONAL. “This same Jesus shall so come in like manner as ye have seen Him go’’ (Acts 1. 11). A spiritual coming, or the coming of the Holy Ghost, is not ‘‘this same Jesus.’’ 3. SUDDEN (Mal. 3. 1-3). “Watch, lest coming suddenly He find you sleeping” (Mark 13. 35, 36). His coming will be as quick as lightning (Matt. 24. 27). 4. VISIBLE. “Behold He cometh, and every eye shall see Him’’ (Rev. 1. 7). ‘‘Hereafter ye shall see the Son of Man” (Matt. 26. 64). What a sight for this pleasure-loving, Christ-rejecting age1 ‘‘All kindreds of the earth shall wail” (Isa.2. 19). 5. GLORIOUS. “The glorious appearing of the great God and our Saviour Jesus Christ’’ (Titus 2. 13).

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When first He came He made Himself of no reputation, and became the “Man of Sorrows,” but when He appears the second time it will be in ‘‘great power and glory’’ (Mark 13. 26). His Name now is above every name. 6. WITH HIS SAINTS. “Behold He cometh with ten thousands of His holy ones’’ (Jude 14,, R.V.). ‘‘When Christ who is our life shall appear, then shall ye also appear with Him in glory” (Col. 3.4). By that time we shall have been made ‘‘like Him’’ (1 John 3.2). This is the fruit of grace. Blessed be the Lord who hath made us partakers of such an high and holy calling (Eph. 1. 16). 7. To ESTABLISH RIGHTEOUSNESS. ‘‘lie will convince the ungodly of all their ungodly deeds and speeches against Him” (Jude 15). He will “Judge with righteousness and equity’’ (Psa. 98. 9). He will ‘‘bless the earth with prosperity and peace” (Psa. 72. 7). II. Will He Appear Before or After the Millennium? This is a disputed point. It may help us into the truth just to look at the condition of the world when He appears, as described in Scripture. 1. WHAT SAITH THE PROPHETS (Dan. 12. 1, 2). At the time Michael, the first prince, stands u~ for the people. It is to be a time of trouble such as there never was since there was a nation. Michael surely represents the Son of God, for at His standing up, or appearing, many rise from the dead (Isa. 60. 1-3). Here the people are said to be in gross darkness when the Lord arises in His glory (Zech. 14.3,4). Here the Lord is represented as fighting against the nations, when His feet shall stand upon the Mount of Olives. There is no Millennium here. 2.WHAT SAITH THE EVANGELISTS? “The tares and the wheat are to grow together until the harvest’’ (Matt. 13. 30). When the Lord of the vineyard comes He does not find righteousness prevailing, for He will “miserably destroy those wicked men” (Matt. 21. 37-41). When the Bridegroom came five of the virgins were found unfit to enter, and were shut out (Matt. 25. 10-12). “As it was in the days of Noah so shall it be also in the days of the Son of Man” (Luke 17. 24-30). The world was at its worst instead of at its best when the flood came. If things are to go on improving (spiritually) till Christ conies, what is the meaning of these words, “Nevertheless, when the Son of Man cometh shall He find faith in the earth” (Luke 18. 8; I Thess. 5. 3). Before the Son of Man comes with power and great glory “men’s hearts are to befalling them for fear, because of the things which are coming on the earth” (Luke 21. 25-28). 3. WHAT SAITH THE OTHER APOSTLES? “The Spirit speaketh expressly that in the latter time some shall depart from the faith’’ (1 Tim. 4. 1,2). Is not this sign among us now? “Let no man deceive you (neither doctor nor professor) &y any means, for that day shall not come except there come a falling away first’’ (2 Tim. 3. 1-5). This falling away from the faith of the Gospel will be the result of the influence of ‘‘the scoffers’’ that are to come in the last days (2 Peter 3. 3). Why should we hope that in these last days

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peaceful times will come, when the Holy Ghost has expressly declared that in the last days perilous times will come? (2 Tim. 3. 1-5). It is not a question as to the failure of the Gospel, or the power of the Holy Spirit, but what is the revealed purpose of God. Let us take care that with regard to this great and precious truth the Lord may not be saying to us, “My thoughts are not your thoughts” (Jude 17, 18).

STUDY II. THE RESULTS AND SIGNS OF HIS APPEARING.

LET US keep in mind the difference between His coming for His people and coming with them.

I. Some of the Results when He comes FOR His People. There will be— I. THE RESURRECTION OF THE DEAD IN CHRIST. “The dead in Christ shall rise first’’ (1 Thess. 4. 16). ‘‘Blessed and holy is he that hath part in the first resurrection’’ (Rev. 20. 6). This was Paul’s desire (Phil. 3. Il). Called the resurrection of the just (Luke 14. 14), and of life (John5. 29). 2. THE TRANSFORMATION OF THE LIVING. ‘‘We shall not all sleep (die), but we shall all be changed (all those who alive at His coming) in a moment, in the twinkling of an eye; this corruptible shall put on incorruptible (1 Cor. 15. 50-57). Then shall we be “clothed upon with our house which is from Heaven” (2 Cor. 5. 4). Enoch. by his translation, did not taste death (see Matt. 16. 28; Phil. 3.20,21). 3. THE TRANSLATION OF ALL SAINTS. “We which are alive and remain shall be caught up together with them (those raised from the dead) to meet the Lord in the air” (1 Thess. 4. 16, 17). This will be the fulfillment of John 14. 3. II. Some of the Results when He appears WITH His People. He will— 1. MANIFEST His OWN. “When Christ who is our life shall be manifested, then shall ye also with Him be manifested in glory” (Col. 3.4, R.V.). “When He shall appear we shall be like Him” (1 John 3. 2). Hidden ones shall then be revealed. The world shall then see the blessedness of being a Christian. 2. TAKE VENGEANCE ON THE DISOBEDIENT, “The Lord Jesus shall be revealed from Heaven in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel (2 Thess. 1. 7-9). The mighty angels mentioned in this passage are the “messengers of His might.” They may execute this terrible judgment upon the so-called Gospel hardened and unbelievers (Isa. 2. 19). 3. RESTORE HIS ANCIENT PEOPLE. When He appears “they shall look upon Him whom they have pierced, and mourn’’ (Zech. 12. 10). But ‘‘in that day a fountain shall be opened to the house of David, and to the inhabitants of Jerusalem’’ (chap. 13. 1). When the ‘‘Deliverer comes out of Zion and turns away from Jacob, then all Israel shall be saved’’ (Rom. ii. 25-29).

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4. JUDGE THE NATIONS. This is clearly taught in Matthew 25. 31.46. The great image of the world’s power and unrighteous rule is broken in pieces at the coming of that stone, over which the “hands’’ of men have no control (Dan. 2. 31-35), and which “shall fill the whole earth” ~Psa, 2.79-V. 19.11). 5. DESTROY THE ANTICHRIST. ‘‘Then shall that wicked be revealed (as the light of the rising sun draws the poisonous weeds into a fruitfulness that reveals their true character) whom the Lord shall consume with the spirit of His mouth” (2 Thess. 2.7-9; 1 John 4.3). 6. RULE THE NATIONS. In HIS days the righteous shall flourish He shall have dominion from sea to sea; all kings shall fall down before Him, all nations shall serve Him’’ (Psa. 72. 7-11). “The Lord shall be King over the whole earth” (Zech. 14. 9). Wars shall cease and peace shall be on earth when He comes, ‘‘whose right it is to REIGN. Come, Lord Jesus, come quickly. The whole creation is groaning for that Day (Rom. 8.22). 7. REWARD THE FAITHFUL. A perfect outline or progamme of these coming events is found in Luke 19. 11-27, given by the Lord Himself. His servants are rewarded according to their works at His coming. This is certainly the judgment spoken of by the apostle in 2 Corinthians 5. 10. The rewards will differ according to the measure of faithfulness. ‘‘As one star differeth from another star in glory, so also in the resurrection’’ (1 Cor. 15. 41). III. Some of the Signs of His Appearing As we saw from our last reading, the Scripture does not teach that the world will be converted before He comes, but there are certain signs given to indicate the nearness of his approach. 1. THE PREACHING OF THE GOSPEL TO ALL NATIONS. “This Gospel of the kingdom shall be preached in all the world for a witness unto all nations, (not creatures) and then shall the end come” (Matt. 24. 14).Even overlooking the fact that this was really done in the days of the apostles (Rom. I0. 18 ) we cannot it is being accomplished flow. 2. THE BUDDING OF THE FIG THEE. It is a natural and legitimate inference that our Lord in this parable referred to the Jewish nation (Luke 21. 29-31). That they are showing signs of fresh life, and that Ezekiel’s vision of the bones is being fulfilled before our eyes in a manner never yet hitherto approached~ must be more or less apparent to all. 3. THE PERILS OF THE TIMES. We are warned that “in the last days perilous times will come” (2 Tim. 3. 1). “Many falling away from the faith, distress of nations, men’s hearts failing them for fear, looking at the things which are coming on the earth” (Luke 21. 25-28). This IS not the view of a pessimists but of a believer in God. 4. THE CRY OF THE BRIDEGROOM’S FRIENDS. “At midnight there was a cry made, Behold the Bridegroom commeth” (Matt. 25. 6). At midnight He came. “The day of the Lord will come as a thief in the night” (2 Peter 3. 10). This cry is being raised in these days. ‘‘Behold He commeth.’’ No time is fixed, but the fact of His near approach is being

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heralded all over the world, although many believe it not. The condition and state of the world flow has constrained many to ‘‘lift up their head’s” knowing that their redemption draweth nigh (Luke 21. 28).

STUDY III. HIS PERSONAL REIGN.

LAY aside prejudice and unbelief and there will be no difficulty in understanding this most interesting part of the Divine revelation. The prophet Zechariah sets the whole matter before us in order. The method of many is to literalise what refers to the past, and spiritualise all that lies in the future. In Zechariah’s prophecy we see 1. THE MESSIAH’S BIRTH ANNOUNCED. “Lo, I come, I will dwell in the midst of thee’’ (chap. 2. 10). 2. HIS CHARACTER FORETOLD. As ‘‘the Branch, as a Ruler, and a Priest upon His throne’’ (chap. 6. 12, 13). 3. THE MANNER OF HIS PUBLIC APPEARING. “Behold thy King cometh riding upon an ass” (chap. 9.9, 10). 4. HIS REJECTION PREDICTED. “They shall look upon Me whom they have pierced’ (chap. 10. 12). 5. HIS SECOND COMING. ‘His feet shall stand on the Mount of Olives (chap. 14. 3,4). Notice that this is after He had been pierced and wounded in the house of His friends (Jews) (chap. 13. 6). 6. HIS KINGSHIP. “The Lord shall be King over all the earth; in that day one Lord, and His Name one’’ (chap. 14.9). 7. THE MILLENNIUM. ‘‘In that day there shall be upon the bells of the horses HOLINESS UNTO THE LORD (chap. 14. 20, 21). What could be more simple than this? The programme is complete, the order is in perfect harmony with the teaching of the New Testament. Look then at— I. The Kingship of Jesus. In Isaiah 9. 6, 7 the “Child born and the Son given’’ is to have the government upon his shoulders, arid His kingdom is to be established, not with grace, but with judgment and with justice from henceforth arid for ever’’ (Isa. 2. 7-9). The angel’s message to Mary was, ‘He shall be great, and lie shall REIGN over the house of Jacob for ever’’ (Luke I . 32, 33). Our Lord is riot now on the throne of His father David, reigning over the house of Jacob, but on the throne of His Father in Heaven, as our great High Priest. The wise men, guided by God in seeking Jesus, said, ‘‘Where is He that is born King of the Jews?” ‘‘Behold, thy King cometh riding upon an ass” (Zech. 9. 9). Pilate said to Him while in the depths of His terrible humiliation, ‘‘Art Thou a King

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then?’’ (John 18. 37). Jesus did not deny the truth, but boldly acknowledged it, saying, ‘‘To this end was I born, and for this cause came I into the world’’ (John 18. 37). ‘This is the King of the Jews’’ (Matt. 27. 37). II. The Sphere of His Reign. “He shall be King over all the earth’’ (Zech. 14. 9). From the rising of the sun to the going down of the same (Mal. 1. 11). “All the ends of Me earth shall see the salvation of our God’’ (Isa 52. 10). The kingdoms of this world shall become the kingdom of our Lord and of His (God’s) Christ. He shall judge among the nations (Isa. 2. 4). All shall be blessed in Him, “all nations shall call Him blessed” (Psa. 72. 17). “Every knee shall bow and every tongue confess that Jesus Christ is LORD.” He shall rule the nations with a rod of iron as KING OF KINGS AND LORD OF LORDS (Rev. 19. 15, 16). ‘‘Till the thousand years should be fulfilled’’ (Rev. 20. 3). III. The Nature of His Kingdom. It has been said, ‘‘Like priest, like people,’’ so it will be like king, like kingdom. This King’s rule will be supreme, “King of Kings,” so the kingdom will partake of all the characteristics of the King. There will be— 1. DELIVERANCE FROM THE POWER OF SATAN. He will be bound for a thousand years arid cast into the bottomless pit (Rev. 20. 2, 3). Then the whole earth will have rest and quiet (Isa. 14. 7). Then the time of torment for unclean spirits will have come (Matt - 8. 28, 29). 2. UNIVERSAL HARMONY. ‘‘The whole creation groaneth and travaileth, waiting for that redeemning day’’ (Rom.8. 22, 23). Then they shall ‘‘learn war no more’’ (Isa.2. 4). ‘‘The whole shall dwell with the lamb, and the earth shall be full of the knowledge of the Lord” (lea. Il. 1-9). Peace on earth and goodwill among men. 3. PROSPERITY FOR THE RIGHTEOUS, and just judgment to the poor (Psa. 72. 1-14). Christ will manifest Himself as the King of righteousness and the King of peace (Heb. 7.2; see 2 Peter 3. 13). 4. AN EXTENSION OF HUMAN LIFE. ‘‘The child shall die an hundred years old’’ (Isa. 65. 20). They shall not build and another inhabit (Isa. 65. 18-25). “The inhabitant shall not say, I am sick” (Isa. 33. 23). 5. SALVATI0~ FOR THE HEATHEN The heathen shall be given Him for an inheritance (Pea. 2. 8). “All the ends ~ the world shall turn to the Lord, and all the kindreds of the nations shall worship Him’’ (Isa. 22. 26). All people, nations, and languages shall serve Him (Dan. 7. 13, 14; Psa. 82. 8). 6. HONOUR FOR THE SAINTS. They shall “reign with Him a thousand years” (Rev. 20. 6). “He hath made us hinge unto God’’ (Rev. 1 . 6). ‘He hast made us unto our God kings, and we shall reign on the earth’’ (Rev. 5. 10). Do you not know that the saints shall 7udgc the world (1 Cor. 6. 2). At the Coming of the Lord the faithful servant was made ruler over ten cities (Luke 19. 17). These notes could be extended indefinitely, but we quote one more promise from the risen Lord to the Church in Thyatira arid repeated in

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substance to the Church of the Laodice1ins: lie that overcometh and keepeth My words unto the end, to him will I give power over the nations’’ (Rev. 2 26; 3.21). ‘[here will also be- 7. GLORY FOR THE SAVIOUR ‘‘His Name shall endure for ever,’’ and ‘‘all nations shall CALL HIM blessed’’ (Psa. 72. 17), and “the whole earth shall be filled with His GLORY. AMEN, AND AMEN (Psa. 72. 19).

THE POWER AND WORK OF THE HOLY SPIRIT IN THE BELIEVER.

IN connection with the Christian life there are two kinds of power mentioned in the Word of God; or, perhaps it would be more correct to say that this power is seen acting in a twofold manner. 1. We receive power to become sons by receiving Jesus Christ (John 1. 12). 2. We receive power to become witnesses by receiving the Holy Ghost (Acts 1. 8). Both are gifts. The Son is the gift of the Father, the Holy Ghost is the gift of the Father and of the Son. Through our willing surrender to Christ the power of sonship becomes ours. So through our entire surrender to the Holy Ghost the power of witnessing becomes ours. The Tabernacle was filled with the glory of God only after all had been consecrated to Him (Exod. 40. 33-38). It was when Jesus had given Himself publicly to do the will of God the Father that the Holy Spirit came upon Him. ~ was when the disciples had yielded themselves up to the will of their Lord, in tarrying at Jerusalem, that the Holy Ghost came upon them. Power belongeth unto God; the Holy Spirit is God. We cannot receive the power of the Holy Ghost apart from His own presence any more than we can enjoy the light and heat of the sun apart from the presence of the sun itself. To be filled with power means to be filled with God. This word POWER gives us in a concrete form the energetic character of the Spirit of God. His presence in the believing soul is all subduing and overcoming. The indwelling Spirit manifests His character in different ways. I. He Comforts. ‘‘The Comforter which is the Holy Ghost’’ (John 14. 26). Jesus said, ‘‘If I go not away, the Comforter will not come unto you’’ (John 16. 7). The Holy Ghost, as the Comforter, could not come until Christ had finished His work and reappeared before the Father. There could be no comfort from God till redemption was finished and an end made of sin. The Holy Ghost does not give comfort so much as He Himself is the Comforter. The very fact of His presence in our hearts as an Ambassador from heaven gives us an assurance of peace and that all is well. ‘‘Grieve not (lie Holy Spirit’’ (Eph. 4.30). II.. He Teaches. ‘‘The Holy Ghost, He shall teach you all things’’ (John 14. 26). ‘‘He will guide you into all truth.’’ ‘‘Ye have an unction from the Holy One, and ye know all things’’ (1 john 2, 20). This Great Teacher come from God does not speak of Himself, hut of Him who Sent, him. ‘‘He shall take of Mine and show it unto you.’’ The sphere of His teaching is ‘‘all truth,’’ riot the speculations of men. While He is abiding in us the

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holy anointing of His presence rests on our spirits, giving us a quick understanding, and making the things of Christ so really our own that we know all thine needful for us to know. The Holy Spirit teaches us by enabling us to enter into the experience of those very things revealed. This is being taught of God, who teacheth savingly and to profit. There is only one way into the truth of God, and the Holy Spirit alone can guide us into it. III. He gives Liberty. ‘‘Where the Spirit of the Lord is there is liberty’’ (2 Cor. 3. 1 7) “The law of the Spirit of life in Christ Jesus hath made me free from the law of Sin amid death’’ (Rom. 8. 2). The power of the Holy Ghost within breaks the fetters of feat , delivers from the bondage of the love of sin, and the slavery of worldly- mindedness. It is quite possible to be a son of God and yet not he in the full enjoyment of the liberty of Sons. The liberty of the Spirit is the liberty of entire self-forgetfulness because of the soul-ravishing views of the things of God. ‘‘Oh, if I could only forget self,’’ said a preacher You would if you were more taken up with Christ, and you would be more taken up with Christ if you were more fully in the hands of the Holy Spirit. He gives liberty. IV. He Fills the Heart with the Love of God. “The love of God is shed abroad in our hearts by the Holy Ghost’’ (Rom. 5. 5). ‘‘ The fruit of the Spirit is love’’ (Gal. 5. 22). Fruit is the outcome of fullness. The love of God shed abroad in our hearts is the fruit of the fullness of the Spirit of God in the heart. The love of God What love is this? It is the love that flooded the soul of the Lord Jesus, constraining Him to weep over Jerusalem, and to give Himself a sacrifice for sinners. It was the love of God. This love is shed abroad in our hearts, over all the hills and valleys of our experience Do you see all your trials, afflictions, and successes in the light of the love of God? The Holy Spirit is able to fill our hearts with the love of God because He is God and dwells in us. V. He maketh intercession for us. “The Spirit helpeth our infirmities and maketh intercession for us according to the will of God” (Rom. 8. 26, 27). The Holy Ghost does not help our sins, hut our infirmities. Our prayers and our work for God are all infirm apart from the help of the Holy Spirit. He intercedes within us and for us, and His groanings and pleadings are according to the will of God. Let us so trust this heavenly helper that when we pray or preach we may realise that it is not we that speak, but the Spirit of the Father that “speaketh in us” (Matt. 10. 19, 20). VI. He Enables us to Maintain Communion. “The communion of the Holy Ghost be with you” (2 Cor. 13. 14). The atmosphere about us enables us to enjoy the presence of the sun above us. So the Holy Ghost with us keeps us in fellowship with the Father and the Son. there can be no communion with the Father or the Son when the Holy Spirit is grieved (1 John 1. 7). As grace belongs to Jesus Christ and love to God, so communion belongs to the Holy Ghost, because He is the Spirit both of the Father and of the Son. Honour Him. VII. lie Gives Power to Witness. ‘‘Ye shall receive power when the Holy Ghost is come upon you, and ye shall be witnesses’’ (Acts 1 . 8, r.v.). Ye are His witnesses, so is also the Holy Ghost. ‘‘The Holy Spirit was not yet given, because that Christ was not yet

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glorified’’ (John 7. 39). He has now been given, and so He is the great WITNESS to the resurrection amid exaltation of Jesus as the Son of God. All true witness-bearing must be in the power of the Holy Ghost. It is not your words, but your POWER, that bears witness to the risen Saviour (1 Cor. 4. 19). Sermons may be thoughtful and eloquent, yet utterly useless as a witness unless they are in the power of the Holy Ghost. God never expects a powerless Christian to honour the Name of the Almighty Christ. ‘‘Tarry at Jerusalem until ye be endued with power from on high’’ (Luke 24. 49). If the apostles needed this so do we. VIII. His Presence in us gives the Assurance of Victory. ‘‘Ye shall overcome, because greater is He that is in you than lie that is in the world” (I John 4. 4). The Holy Ghost is in us, and the prince of darkness is in the world (John 12. 31). ‘‘We wrestle,’’ not against flesh and blood—riot men, not even wicked men-—-’ ‘but against principalities, powers, amid rulers of darkness of this world ‘ (Eph. 6. 12). ‘These forces of evil are infinitely too great for us, but ‘‘greater is He that is in you.’’ Our warfare, as well as our witnessing, must be in the power of the Holy Spirit, or it Will be unavailing. IX He Worketh in us that which is Pleasing to God. ‘‘It is God (Holy Ghost) first worketh in you both to will to do of His good pleasure’’ (Phil . 2. 13). ‘‘Working in you that which is well-pleasing in His sight through Jesus Christ (Heb. 13. 21). The only life worth living is a life well-pleasing in His sight, and this not by might, nor by power, but by My Spirit, saith the Lord. To this end have we been redeemed; for this purpose the Spirit of God has come that we might live holy, blameless, victorious, and God~p1easiflg lives. This is achieved, not by our striving, but through His working in us. My soul, be thou as clay in the hands of this Divine Potter, and He will work this great and good work in thee.

THE DIVINE INDWELLING. “But wilt thou my guest be, in this poor heart of mine? Thy guest Is this for me?

in that pure heart of Thine”

“YE in Me, and I in you” (John 14. 20), is a deep and mysterious saying, yet one of the most precious truths in Revelation. Let us look briefly at— I, The Unfo1diri~ o-Z this Doctrine. The revelation grows and intensifies as the ages pass, from the Garden of Eden to the Paradise above. 1. GOD IN THE GARDEN (Gen. 3. 8). Calling in mercy on a self-ruined man. 2. GOD IN THE BUSH (‘Exod. 3. 4). Seeking to prepare a deliverer for His peoples and also declaring that “I am come down to deliver’’ (v. 8). 3. GOD IN THE PILLAR (Exod. 14. 24). Judging the Egyptians and guiding His redeemed ones in the wilderness.

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4. GOD IN THE TABERNACLE (Exod. 40. 34, 35). Filling it with His glory and communing with His people (Exod. 25. 22)

5. GOD IN THE TEMPLE (2 Chron. 7. 1-3). As the Lord of hosts and the defender of His people as a nation. 6. GOD IN CHRIST (2 Cor. 5. 19). Reconciling the world unto Himself, not imputing their trespasses. ‘‘God manifest in the flesh” (1 Tim. 3. 16). Surely this is grace upon grace, yet this is not all. 7. GOD IN You (1 Cor. 6.19). Your body is the temple of the Holy Ghost which is in you (I Cor. 3. 16). God in you that ye might be witnesses for Him. This is God’s final revelation to the ungodly world. Chosen ‘‘that we should show forth the praises of Him who hath called us out of darkness into His marvellous light” (1 Peter 2.9). II. The Nature of this Indwelling. 1. CHRIST IS FORMED IN US BY THE HOLY GHOST (Gal.4. 19). As the Divine Spirit overshadowed Mary, so that Jesus the Saviour was begotten within her; by the same Spirit is He formed and revealed in us (Gal. 1. 16). 2. CHRIST IS IN US AS THE FATHER WAS IN HIM. “I in them, and Thou in Me” (John 17. 23). The Spirit of the Father dwelt in Him. 3. HE IS IN US AS THE SAP IS IN THE VINE (John 15. 4). The source of life and fruitfulness (Eph. 3. 16, 17). III. The Results of this Indwelling. 1. A LIFE or FAITH. ‘‘Christ liveth in me, and I live in faith, which is in the Son of God” (Gal.2. 20, r.v.). 2. A LIFE OF WELL.-PLEA5ING “God worketh in you both to will and to do of His good pleasure’’ (Phil. 2. 13). We are not sufficient of ourselves even to think (2 Cor. 3. 5). God in us by His Spirit so moving on our will that we delight to do His will, finding our pleasure in pleasing God (Heb. 13. 20, 21). 3. A LIFE OF VICTORY. ‘‘Greater is He that is in you than he that is in the world’’ (I John 4. 4). The spirit of Antichrist is in the world moving the ungodly to will and to do of his pleasure; but the Spirit of God is in you, able to make you more than conquerors (Rom. 8. 3.7). He that wrought effectually in Peter and was mighty in Paul (Gal. 2. 8). the same may be effectual in us for the glory of His own Name (Col. 1.29).

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HIDDEN THINGS FOR HIDDEN ONES.

IT was a gracious and merciful act when Obadiah hid an hundred men of the Lord’s prophets by fifty in a cave, and “fed them with bread and water’’ (1 Kings 18. 13). But how much better is it to be the Lord’s hidden ones? Who shall discover those whom He hath concealed? We ask- 1. Who are They? “They have taken counsel against Thy people, and consulted against Thy hidden ones” (Psa. 83. 3). Then those hidden ones are—

I. HIS OWN. Sought out by His love, convicted by His Spirit, redeemed by His blood. “Your body and your spirit which are God’s” (1 Cor. 6. 20).

2.HE HIDES THEM. “Thy hidden ones.” “Your life is hid with Christ in God” (Col. 3. 3), and hid by God Himself. What a place of safety I He takes us under the feathers of His own wings. “I flee to TREE to hide me” (Psa. 143.9). II. Where He Hides. In the safest place in the universe. 1. In The Pavilion of His Grace. “He shall hide me in His pavilion” (Psa. 27 5). We are not under the cloud of the law, but under the covering of His redeeming grace. The word atonement means covering. 2. IN TILE SECRET OF HIS TABERNACLE (Psa. 27.5). The secret place of the Tabernacle was where God Himself dwelt, in the Holy of Holies. Into the secret of His own presence bath He brought us. “Your life is hid with Christ in God” (Co 1. 3. 3). ‘‘Abide in Me.’’ What a blessed hiding-place is ours ‘‘GOD is our Refuge, we shall not be moved’~ (Psa. 46. 1). III. What They are Hidden From. The— 1. PRIDE OF MAN (Psa. 31. 24)). To be saved from the pride of one’s own heart is a great deliverance. The pride of man is the source of many evils. Our security is in the bosom of Him who is the meek and lowly in heart. 2. STRIFE of TONGUES (Psa. 31. 20). The tongue is a fire, a world of iniquity. God’s hidden ones are lovers of peace, and know the peace of God. The confusion of tongues belong to the world, but Thou art my hiding-place (Psa. 32. 7). Thy Word is pure, Thy voice is clear and unmistakable. IV. The privilege Enjoyed by the Hidden Ones. They dwell in a peaceable habitation, and in a sure dwelling, and in a quiet resting-place (Isa. 32. 18). They—

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1. ARE TAUGHT HIDDEN WISDOM (1 Cor.2.7). We have received the Spirit of God that we might know the things that are freely given us of God. Wise in Christ. Secret things belong to God (Psa. 31. 19; Matt. 13. 11). 2. RECEIVE HIDDEN RICHES. “I will give thee the hidden riches of secret places” (Isa. 45. 3). Being in Christ, we are in the secret places where the unsearchable riches are (Eph 3. 8). “In Him are hid all the treasure of wisdom and knowledge” (Col. 2. 3). 3. EAT HIDDEN MANNA. “To him that overcometh will I give to eat of the hidden manna” (Rev. 2. 17). Those bidden by God have a meat to eat that others know not of (John 4 32), they are fed by the finest of the wheat. “Thy words were found, and 1 did eat them; and Thy Word was unto me the joy and rejoicing of my heart, for Jam called by Thy Name, 0 Lord God of Hosts’’ (Jer. 15. 16). Thou blest Rock of Ages, I’m hiding in Thee.’’

FAILURE IN THE CHRISTIAN LIFE.

I. The Christian Life 8hould Never be a Failure. That many fail in living the truly Christian life is a painful fact, although God has made no provision for failure. Why should it be a failure? When— 1. THE LIFE IS DIVINE. Quickened by the Spirit, born from above, partakers of the divine nature, everlasting life. 2. THE GUIDE IS INFALLIBLE. The unerring Word applied by the unerring Spirit (John 16. 13). “The wayfaring man, though a fool, need not err” (Isa. 35. 8). 3. THE PROVISION IS SUFFICIENT (2 Cor. 9. 8). Why should there be poverty when abundance is freely offered? “My God shall supply all your need” (Phil. 4. 19). 4. SUCCOUR IS OFFERED (Heb. 2. 18). Temptations will come to us as they came to Christ, but like Him we may overcome by the Word of God (Luke 4. 4). 5. POWER IS PROMISED (Jude 24). He is able to keep us from falling, and to fill us with a power sufficient to resist the devil, and to enable us to live a life that will be a witness to His mighty saving power. 6. VICTORY IS EXPECTED (1 Cor. 15. 57, 58). God has made provision that every child of His should be more than conquerors. ‘‘They overcame by the blood of the Lamb.” II. How the Christian Life becomes a Failure. Through.— I. FORSAKING God. Broken cisterns are poor substitute for the ‘‘Fountain of Living Waters.” Preferring our own works to the grace of God.

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2. STUBBORNNESS (Psa. 81. II). Preferring our own wisdom to the wisdom that cometh from above. Beware of having your own way. 3. FEAR OF MAN (1 Sam. 15. 2.4). “The fear of man bringeth a snare.” Have the courage of Peter and John (Acts 4. 19). 4. WORLDLINESS. The love of the world leads to mingling with it, and the choking of the Word of God. To choke the Word is to choke our spiritual life (Matt. 13. 22). 5. DISOBEDIENCE (Psa. 106. 34). Consulting our own feelings and comfort, and forgetting God’s command. is the way of the disobedient ‘‘We walk by faith; not by sight” (2Cor. 5.7). 6. MISPLACED CONFIDENCE (2 Chron. 16. 7). To rely upon the promise of man instead of God is to dishonour God and to ensure disappointment. 7. PRIDE (Josh. 9. 14). Joshua thought himself quite capable of discerning the Gibeonites, but he failed. Lean not upon thine own understanding. Seeking honour one of another is a fruitful cause of failure. 8. RESTRAINING PRAYER (Job 15. 4). Self-confidence leads to this. Restraining prayer restrains blessing. 9. SELF-SUFFICIENCY. The Laodicean Church is a solemn example of this (Rev. 3. 17). 10. NEGLECT OF LITTLE THINGS (S. of S. 2. 15). Little sins unconfessed. remember ‘little foxes” grow. 11. UNBELIEF (Psa. 78. 19-41). They said, “Can God furnish a table in the wilderness?” God is sufficient for every circumstance in life. III. What Failure In the Christian Life Implies. It implies— 1. DISAPPOINTMENT (Jer. 2. 13). The satisfying portion can be found nowhere else but in God Himself. Thou art my portion. 2. DISCOURAGEMENT (Deut. 1. 28). The failure of one may discourage and hinder the prayers of many. 3. A SELFISH LIFE (Hosea 10. 1). The conceited ego within seeks all the honour; miserable self. The self-confident can never enter into the fullness of the blessing. 4. UNFRUITFULNESS (Matt. 13. 22). Out of fellowship with Christ brings barrenness of life, because the Holy Spirit is hindered (John 15. 4).

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5, LUKEWARMNESS (Rev. 2. 4; 3. 16). This is a condition that is sickening to the heart of God. What a change from love to loathing I 6. DEFEAT (Josh. 7. 13). There can be no victory when the great Captain of the host is ignored (Josh. 5. 13, 14). 7. DISHONOUR. Every failure dishonours God, who would give us the “victory through our Lord Jesus Christ” (1 Cot. 15. 57). IV. The Remedy for Failure In the Christian Life. 1. CONFESSION OF SIN (1 John 1. 7). if we have failed, then we have sinned. “If we confess, He is faithful and just to forgive” (1 John 1.9). 2. SURRENDERING OF THE WILL (Hosea 14.1-4). Return and yield. Commit thyself to Him, ‘‘Not My will, but Thine be done” (Luke 22. 42. 3. CONSECRATING of the Life (Rom.12.1,2) Consenting that Christ us, and work out the purpose of His will through us. to live is Christ” (Phil. 1.21). 4. LAY1NG ASIDE of EVERY WEIGHT (Heb.12 1.) What may not be a sin on our conscience may be a weight our life.

5. RECEIV1NGH OF GOD’S PROMISES (2 Peter 1.4-8). By these we are made partakers of the divine nature and enabled to add to faith, virtue, etc , that we be neither barren nor unfruitful. 6. STEADY ABIDING IN HIMSELF (John 16. 1-5). This we may do by a continual and implicit trust. 7. WALKING HUMBLY BEFORE HIM (Mal. 2.6). The purpose of the golden candlestick was to shine before the Lord. Is this the purpose of your life?

VAILS OF THE BIBLE

THE meaning of a vail is something that hangs between, and conceals either what is within or without. There are several mentioned in Scripture. Let us look at some of them. I. THE VAIL OF THE TABERNACLE (Exod.. 26. 31,32). It hung on four pillars and separated the holy place from the Most holy, and served as a ~ for the glory, which rested on the mercy-seat at between the cherubim. it was blue and purple and scarlet’ and was a type of Christ. The blue representing His heavenly or divine character, the scarlet (red earth) His human nature, the purple a combination of blue and scarlet. His is character as the God-man in one person.

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‘‘One Mediator between God and men, the MAN Christ Jesus” (1 ‘Tim. 2.5). ‘This vail speaks of much yet to be revealed, but the time had not yet come. Ye cannot bear it now’. II. The Vail of Moses (Exod. 34. 33-35). This vail concealed the glory of God shining through the skin of his face from the weak-eyed Israelites. Moses had been in God’s presence for forty days, and much of God’s glorious character, through the openness of his face, had impressed itself upon him. Yet He wist not that his face shone. Here we have an unconscious testimony so bright and so convincing that others could not bear it. So that he had to conceal much that God had wrought on him that he might adapt himself to the capacity of the weak and inexperienced. Don’t “cast your pearls before swine” (Matt. 7. 6). III. The Vail of the Temple (Matt. 27. 51). The vail of the temple was rent from the top to the bottom when the spirit of Jesus was rent from His body. Thus through the separation of His spirit and body the separation vail is rent in twain. Through the dividing asunder of His soul and spirit we discern the thoughts and intents of the heart of God. The rending of this vail gives a new revelation of our Father God. “Behold, I set before you an open door” (Rev. 3.8). IV. The Vail of Christ’s Flesh (Heb. 10. 19, 20). While the ark journeyed a vail covered it (Exod. 40. 3). Christ’s flesh, which was in the likeness of sinful flesh, was the vail which concealed the hidden glory of His divine character. Some by faith could see the divine glory shining through the vail (Matt. 16. 16). In the offering of His body, the needed sacrifice for sin was made. Now through the vail of His flesh we have a new and living way consecrated for us. Now we have “boldness to enter through the blood of Jesus” (Heb. 10. 19). V. The Vail of Unbelief (2 Cor. 3. 13-16). Although the vail of darkness has been done away in Christ, “Yet even unto this day, when Moses is read, the vail is upon their (Israel’s) heart.” This vail of blindness is taken away from the heart when we turn to the Lord (v.16). “If any man will do His will, he shall know” (John7. 17). This vail of unbelief still hinders the Jews from seeing the glory of Christ in the face of Moses, and blind multitudes of Gentiles from beholding the glory of God in the face of Jesus Christ. Nevertheless when ye turn to the Lord it shall be taken away. VI. The Vail of National Blindness (Isa. 25. 7-9). This vail that is spread over the nations hinders them from seeing the divine remedy for the sins and sorrows of the world in the Coming of the Lord Jesus Christ (v. 9). This vail of blindness which hides the world’s rightful King from the eyes of the nations shall be taken away when He appears. He shall come whose right it is to reign, the “blessed and only Potentate, King of kings, and Lord of lords” (1 Tim. 6. 15). “In His days shall the righteous flourish” (Psa. 72. 7).

OPEN DOORS INTO THE DEEPER SPIRITUAL LIFE.

If we are not filled up out of all the fullness of God it is not because He hath covered the well of His grace or barred the door of entrance into the unsearchable riches of Christ.

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“Behold I set before you an open door.” The Holy Spirit is continually beckoning us on to a deeper experience and fuller enjoyment of ‘‘the things that are freely given us of God” (1 Cor. 2. 12, 13). It is His good pleasure to give you the kingdom. The whole land of the purchase of the blood of Christ is before you. Go in and possess it. There are several doors into this blessed life, and they are each open for all. I. The Door of Promise. “I will give unto him that is athirst of the fountain of the water of life freely” (Rev. 21 . 6). To be brought into contact with the unfailing and eternal fountain of refreshing is surely the guarantee of perpetual freshness and satisfaction. “I will pour water upon him that is athirst” (see John 4. 14). “My God shall supply all your need” (Phil. 4. 19). II. The Door of Prayer. “He that cometh to God must believe that He is.. . a Rewarder’’ (Heb. 11. 6). Prayer is worthless when it is only a speculation or experiment. If we would be rewarded by our coming to God we “must believe.” Only those who search for God with all their hearts find Him (Jer. 29. 13). To find our all in God is the reward of our diligently seeking Him. The secret seeker shall be openly rewarded with increased power and fruitfulness. “Seek and ye shall find” not only salvation, but a supply for the deep needs of our daily life (2 Car. 9. 8; Psa. 84. 11). III. The Door of Faith. “According to your faith be it unto you” (Matt. 9. 29). Here is another avenue into this large place of fullness of blessing. “Whatsoever ye desire when ye pray, believe that ye receive, and ye shall have” (Matt. 11. 24). The waverer receives nothing (James 1. 6, 7). God cannot honour distrust, for distrust dishonours God. The Israelites had to claim the land with their feet (Josh. 1. 3). Believe, and thou shalt see. Trust, and thou shalt triumph. IV. The Door of Communion. “If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15. 7). We cannot but ask things according to His will when His Word is abiding in us. In fellowship with Him the soul grows up into His likeness, and so becomes more and more fit to receive and rejoice in the ‘‘fullness of Him that filleth all in all” (Eph. 1. 23). Therefore, ‘let the Word of God dwell in you richly’’ (Col.3. 16;Psa. 119.11). V. The Door of Self-denial. “There is no man that hath left house, or parents, etc., who shall not receive manifold more in this present time’’ (Luke 18. 29, 30). Self-denial for the kingdom of God’s sake leads into the sphere of increased possessions, both spiritual and temporal, both in time and eternity. Love of the world and selfish ease hinders many of God’s children from the enjoyment of “the fullness of Ike blessing of the Gospel of Christ” (Matt. 6. 22). Why should we be afraid to prove the profitableness of godliness (1 Tim. 4. 8). VI. The Door of Invitation. “If any man thirst let him come unto Me and drink” (John 7. 37). This includes thirsty saints as well as thirsty sinners. The thirsty saints are the most numerous. As the day of His appearing draws nigh the desire on the part of God’s hidden ones for a holier and more useful life is being intensified. This cry of Jesus on the last day

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of the feast is specially suited for these last days, “Come to Me, and believe on Me, and out of you shall flow rivers of living water.” Satisfied and running over (Psa. 23.5; Prov. 18. 4). VII. The Door of Obedience. “Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed’’ (Heb. 11 . 8). If ye are ‘‘willing and obedient ye shall eat the good of the land’’ (Isa. 1. 19). The obedient soul has always a good appetite and plenty to eat. “Good success have all they that do His commandments” (Psa. 111. 10, margin). The whole land of infinite grace is before thee, enter in arid possess it. In obeying the truth ye shall purify your soul (1 Peter 1. 22), and so be fitted to drink of the pure rivers of life and be abundantly satisfied (see John 10. 10, r.v.).

PAUL AS A VESSEL.

PAUL delighted to call himself ‘‘a slave of Jesus Christ.” The slave was at the disposal of his master, having no special interests of his own. The same thought comes out Paul as a Vessel in the title of “vessel” given to Paul by the Lord Himself immediately after his conversion: “Go thy way, he is a chosen vessel unto Me.” A vessel has no will of its own, but is open to be filled with anything or to be carried anywhere. Trace the history of Paul as a vessel. As—. I. An Unclean Vessel (Acts 9. 1, 2). “Breathing out threatenings and slaughter against the disciples of the Lord.” Full of self-will and hatred to the followers of Jesus. “A blasphemer, and a persecutor, and injurious.” A cage of unclean birds. “Such were some of you, but ye are washed.” II. An Empty Vessel (Acts 9. 6). “Lord, what wilt Thou have me to do?” His own plans and purposes are now abandoned. The Lord has turned him upside down and wiped him out as a vessel. It is a solemn crisis in one’s life when all our lofty thoughts and boasted virtues have to be poured out by the wayside as so much filth and refuse. III. A Chosen Vessel. “He is a chosen vessel unto Me” (Acts 9. 15). “Chosen, not for good in me.” Not unto us, 0 Lord, not unto us. Paul’s own testimony is, “It pleased God who called me by His grace” (Gal. 1. 15). This is according to His good pleasure which He hath purposed in Himself.” “By grace are ye saved” (Eph. 2.8). God chooseth His own witnesses (Acts 10. 41). IV. A Filled Vessel. “It pleased God to reveal His Son in me” (Gal. 1. 15, 16). What a treasure, Christ in us. What a filling up of the emptied vessel. Filled up with all the fullness of God. And we have this treasure in earthen vessels that the excellency of the power may be of God (2 Cor. 4. 7). Chosen and filled with the treasures of His grace that he might bear His Name before the Gentiles. The vessel may be easily broken, but the precious contents cannot be stolen. “When I am weak, then am I strong” (2Cor, 12. 10). V. A Separated Vessel. “The Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them” (Acts 13. 2). The Holy Ghost here claims to have a

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share in the calling of Saul, and for the very definite purpose of being separated unto God for His specific work. He begins his letter to the Romans with: ‘‘Paul, a servant of Jesus Christ, separated unto the Gospel of God.” He reminds the Galatians that he is “an apostle, not of men, neither by man.’’ This is the experience of every true servant of God. Do we know anything about this divine calling, and this holy, separated~ purposeful life of God (Eph, 4.17-24; Rom. 12.1, 2). VI. An Honoured Vessel. “I have appeared unto thee for this purpose, to make thee a minister ant a witness” (Acts 26. 16). We have but to glance along the life of the apostle to see how largely he did minister the grace of God, and how faithfully he witnessed to the power and Name of his risen Lord. He was honoured in opening the eyes of many, and turning them ‘‘from darkness to light, and from the power of Satan unto God” (Acts 26. 18). A vessel filled with such riches is sure to be abundantly used of God in blessing poor and needy souls. An empty well has no attraction for the thirsty, there is nothing in it but disappointment. VII. A Suffering Vessel. Although he could say, “We have this treasure in earthen vessels,’’ yet he adds, “We are troubled on every side, perplexed~ persecuted. cast down, always bearing in the body the dying of the Lord Jesus” (2 Cor. 4. 7-10). In 2 Corinthians 9. 22-28 be gives us a catalogue of his afflictions and perils. The vessels of God, bearing His Name in the midst of the rush and turmoil of this God-neglecting age, cannot expect to fare better than the Master Himself. It is a faithful saying, “If we suffer we shall also reign with Him” (2 Tim. 2.11, 12). Just now God in grace is seeking to make known the riches of His glory in the vessels of mercy which he has prepared unto glory (Rom. 9. 21-23).

DISCIPLESHIP.

WHEN the Pharisees reviled the man whose eyes the Lord had opened, saying, “Thou art His disciple, but we are Moses’ disciples,” they meant that he had been with Jesus and learnt of Him. A disciple is one who has given himself over to another to be taught, and to follow the example of the teacher. Discipleship has great prominence in the Gospels. I. Its Privileges. The highest honour of the disciple is to have fellowship with the Master Himself. The greatest gift of the teacher is to reveal Himself. This was Christ’s method after His resurrection. It is His method now, through the Holy Spirit. “He showed them His hands” (John 20. 20), then were the disciples glad. “He wrought many signs in the presence of His disciples” (v. 31). Again He snowed Himself to His disciples (John 21. 1). “This is now the third time He showed Himself to His disciples” (v. 14). What a gracious teacher! “Learn of Me” (Matt. 11.28). II.. Its Conditions. The way may seem narrow, but it leads to life abundant. 1. THERE MUST BE HATING. “If any man come to Me, and bate not his father and mother and his own life also, he cannot be My disciple” (Luke 14. 26).

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There is no bitterness in this hate. The father, mother, etc., must take the place, with relationship to Christ, of our own self-hate. 2. THERE MUST BE CROSS-BEARING “Whosoever doth not bear his cross, and come after Me, cannot be My disciple” (Luke 14. 27). Follow Him, cross and all. A crossless disciple is unworthy of such a Master (Matt. 10. 38; 2Tim.3. 12). “Take up thy Cross, ‘tis thine my soul, But subject to the Lord’s control; Then take it up, to let it lie Will make it heavier by and by.’ 3. THERE MUST BE A FORSAKING ALL. “Whosoever he be of you that forsaketh not all he hath, he cannot be My disciple” (Luke 14. 33). As Bengel says, “A man had better not attempt this discipleship who is not satisfied with everything which promotes it.” Paul knew the meaning of this when he said, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord” (Phil. 3. 7, 8). This forsaking is attained by counting. 4. THERE MUST BE A CONTINUING IN His WORD. “If ye continue in My Word then are ye My disciples indeed” (John 8. 31). Not “stony ground hearers” (Matt. 13. 21, 22). The Lord can have no fellowship with those who “draw back” (Heb. 10. 38). There is great need in these days of continuing to learn of Christ. Continue in the love of His Word and you will continue in the power of it. The Crown of Life is given to the faithful unto death (Rev. 2. 10). 5. THERE MUST BE FRUIT-BEARING. “Bear much fruit, so shall ye be My disciple” (John 15. 8). As the fruit of the Spirit was abundantly manifest in the life of Jesus (Gal. 5. 22), so will it .be in the lives of those who are ‘disciples indeed’’ (Phil. 1. 11). III. How this Discipleship is to be Known by Others. “By this shall all know that ye are My disciples, if ye have love one to another” (John 13. 35)+ Disciples may, and do, differ in many things, but if love to one another is lacking, even though we do not belong to the same sect, it is an evidence that the love of God is not dwelling in us (1 John 4. 20), and that we have not learned by heart the teaching of Jesus. If “the love wherewith God hath loved us” is shed abroad in our hearts we cannot but love the brethren, and this love will manifest itself by desiring and enjoying fellowship with the saints in light. IV. A Question for Disciples. “Will ye also be His disciples?” (John 9. 27). He who hath opened our eyes, redeemed us by His blood, called us by His grace, and taught us by His Spirit, is surely worthy to be commended to others. “Follow thou Me” (John 21. 22). Will ye also be His disciples?

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DOST THOU BELIEVE IN THE SON OP GOD? John 9. 35.

IF ye do believe on the Son of God— 1. Then you have no doubt about His divinity (Matt. 16. 16). 2. Then you have repented of your sins (Acts 20. 21). 3 Then you have everlasting life (John 3. 38). 4. Then you are Justified from all things (Acts 18. 38,39). 5. Then your heart is being purified (Acts 15. 9; Heb.9. 14). 6. Then you are a worker by love (Gal. 5.8). 7. Then you have victory over the world (1 John 5. 4). 8. Then you look upon the things unseen (Heb. 11. 1,:2 Cor.4. 18). 9. Then you seek for souls. “Receiving the end of your faith, the salvation of souls’’ (1 Peter 1.9).

LET A MAN EXAMINE HIMSELF. I Corinthians 11. 28.

WHEN we examine others we justify self, but when we examine self we are more disposed to justify others. Let a man— 1. Examine his company (Psa. 1; Prov. 13, 20). Fowl of a feather flock together. 2. Examine his habits (I John 2. 15). 3. Examine his thoughts (Psa. 10. 4). “As a man thinketh in his heart so is he” (Prov. 23. 7). 4. Examine his affections (Cot. 3. 2). To be carnally minded is death (Rom. 8. 6). 5. Examine his motives (1 Cor. 10. 31), Are they acting for self or God? (Col.3. 17).

WHERE ART THOU? Genesis 3. 9.

As sailors, travellers, and business men have at times to examine their whereabouts, surely pilgrims to eternity should know their whereabouts with relation to God. WHERE

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ART THOU? 1. With regard to the wrath of God. Are you fleeing from it or abiding in it? (Isa. 3. 36). In the Sodom of condemnation or the Zoar of safety? 2. With regard to the Son of God. Have you received Him? (Isa. 1. 12), or are you among those who cry “Away with Him?” (John 19. 15). 3. With regard to the Spirit of God. Have you received Him since ye believed, or are you still resisting or grieving Him? (Acts 19. 2). 4. With regard to the Word of God. Is it your daily delight; in your mouth as honey (Ezek. 3. 3), or is it as the writing on the wall against you? (Dan. 5.5). 5. With regard to the enemy of God. Are you in friendship with the world, in love with sin, and resisting not the devil (Luke 1. 74), or are you the enemy of His enemies? 6. With regard to the service of God. Are you a coworker with Him (2 Cor. 6. 1), or an idler in the vineyard? 7. With regard to the Second Coming of Christ. Are you indifferent, or does this Hope purify yourself (1 John 3.3). Are you a scoffer,or a watcher?

OUR FELLOWSHIP IS WITH HIS SON. I John 1. 3.

1. With His death Gal. 2, 20

2. With His life Gal. 2. 20, Col. 3. 1-3. 2 Peter 1. 4.

3. With His nature 2Peter 1-4.

4. With His Name Eph. 3. 14, 15.

5. With His service John 17. 18.

6. With His sufferings I Peter 4. 13.

7. With His glory, Rom.8.7; John 17.24; Rev. 20, 4.

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THE GIFTS OF JESUS IN THE GOSPEL OF JOHN.

1. His life to redeem, John 10.11.

2. His example to follow. 13. 15.

3. His Spirit to comfort, 14. 16

4. His peace to keep, 14.27.

5. His word to support 17.8.

6. His glory to satisfy, 17.22.

VESSELS.

1. Broken, 2. New-made,

3. Marred, 4. Miserable, 5. Pleasant, 6. Chosen,

7. Honoured, 8. Empty,

9. Borrowed, 10. Unclean,

11. Desecrated, 12. Restored,

13.Of mercy and of wrath

Psalm 31.2. Proverbs 25. 4.

Jer. 18. 4. Jer. 22.18; Hosea 8. 8. Jer.25.34.

Jer.25. 34Acts 9. 15. Acts.9 15.

2 Tim. 2. 21. Jer. 14. 3.

2 Kings 4. 3. Isaiah 65. 4. Dan. 5. 23.

Ezra 1. 7; 5. 15. Rom. 9. 22.

“Every Man”

1. Sin in,

2. Gospel for, 3. Christ died for, 4. Invitation to,

5. Gift offered to, 6. Promise to, 7. Work for,

8. Account given by,

Isaiah 51.6. Mark 16. 15.

Heb.2.9. Isaiah 55.1. Rev. 22. 17.

Rev.22. 17. Acts 2. 21.

Mark 13. 34. Rom. 14. 12.

THE WAY TO THE FATHER.

1. The Way Blocked by Sin’ (Gen. 3. 24). Like rebellious Absalom we need reconciliation (2 Sam. 14. 14).

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2. The Way Blocked by the Law (Exod. 19. 12, 13; Rom. 3. 20). 3. The New Way in Prospect (Heb. 9. 7, 8). 4. The Opening of the Way (Heb. 10. 19, 20). The dividing veil was rent from top to bottom (Mark 15. 38). 5. The End of the Way (Eph.2.I8; John 14.6; Heb 14-16).

6. The Conditions of Entrance (Eph. 3. 12). Faith. “He that cometh to God must believe” (Heb. 11.6). 7. The Privileges of those who Enter. 1. Accepted in the Beloved (Eph. 1.6). 2. Fellowship (1 John 1.3). 3. Partakers (Heb. 12. 9, 10).

MASTER.

“YE call Me Master, and ye say well, for so I am” (John 13. 13). 1. He saves (Luke 8.24.) 2. He calls (John 11.28). 3. He Is supreme (Matt. 23. 8). Some break away from their masters (1 Sam. 25. 10). 4. His servants responsible to Him (Rom. 14. 5). We have no right to judge another man’s servant. 5. He uses (2 Tim. 2. 21). Naaman was great with his master. Are we with ours? 6. He satisfies (Mark 9. 5). It is always good to be where He is. 7. He Is coming again (Mark 13. 35). Coming to reward His servants’ work, for that day is coming.

FALSE SUPPOSITIONS.

I. That gain is godliness (1 Tim. 6. 5). Money, influence, self-satisfaction. 2. That Christ is but a Spirit (Mark 6. 49). One without a fellow-feeling in the storms of life. 3. That He is a Gardener (John 20. 15). A Trimmer instead of a Saviour. 4. That He is in the company (Luke 2. 44; Rev. 3. 17).

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5. That these are. drunken (Acts 2. 15). New wine needs new bottles. 6. That He was dead (Acts 14. 19). 7. That they had obtained their purpose (Acts 27. 13-41).

GOSPEL OUTLINES SIN.

“Sin shall not have dominion over you” (Rom. 6. 14).

SIN has a dominating power, the lovers of it are lorded over by it, all who are not saved from it are under the curse of it, those under grace have escaped its bondage. I. Look at the Nature of It. The popular idea of it Is that it is a kind of pardonable weakness, an infirmity of the flesh common to all and expected in all. The Bible idea of it is: A “missing the mark,” coming short of the purpose of our creation, rebelling against God, guilty before God. “What saith the Scriptures? ‘ 1. “ THE THOUGHT OF FOOLISHNESS is SIN” (Prov. 24.9). The Lord looketh upon the heart. 2. “WHATSOEVER IS NOT OF FAITH IS SIN” (Rom. 14.23). This cuts deeper down into the life of self, which seeks only the things which are seen. 3. “SIN IS THE TRANSGRESSION OF THE LAW” (1 John 3. 4). Every crook in our life, and thought, and feeling, discovered by the straight rule of God’s holy law is sin. 4. “ALL UNRIGHTEOUSNESS IS SIN” (1 John. 17). No matter how righteous the act may seem to us, if God discerns impurity in the motive it is sin. The law of God is exceeding broad. II. Look at the Characteristics of It. It is not always a hideous thing in the eyes of men. It— 1. HAS PLEASURES. Moses “chose affliction with the people of God rather than the pleasures of sin for a season” (Heb. 11. 25). It is pleasant floating, said a young man when warned of his danger, while being carried over the fatal falls. Many seem to be enjoying themselves while walking according to the course of this world. Yes, there may be present pleasure, but no satisfaction in prospect of the future. 2. BRINGS WAGES. “The wages of sin is death” (Rom. 6. 23). The value of an article is judged by the price attached to it. The awfulness of sin is seen by the consequences. God hath connected with it death, corruption, undying worm, weeping and wailing, the bottomless pit, and the lake of fire.

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3. IS DECEITFUL (Heb. 3. 13). It is constantly promising, but never fulfilling. It makes men believe that the darkness is better than the light, and that there is more liberty ~fl serving self than God. it betrays to death and hell. III. Look at the Remedy provided for it. “Deliver from going down to the pit, I have found a ransom” (Job33.24). 1. IN THE PERSON OF HIS SON. “It pleased the Lord to bruise Him” (Isa. 53. 10). “He laid on Him the iniquity of us all” (Isa. 53. 6). “He bare our sins in His own body on the tree” (1 Peter 2.24).

2. IN THE BLOOD OF His SON. “The blood of Jesus Christ, His Son, cleanseth us from all sin” (1 John 1. 7). The life is in the blood. IV. Look at the Application of the Remedy. This Is within the reach of all. 1. “BEHOLD the Lamb of God (John 1.29).” “Look unto Me and be saved.” 2. “COME, let us reason together, though your sins be as scarlet, they shall be as white as snow” (Isa. 1. 18). 3. “BEL1EVE arid thou shalt be saved~’ (Acts 16. 31). “Justified from all things” (Acts 13. 38, 39)..

THE OPENER AND THE CLOSER. “He openeth and no man shutteth, and shutteth and no man openeth” (Rev. 3. 7).

I, His Character; In this verse -we see the Lord Jesus as 1. THE HOLY ONE. “These things saith He that is holy” (v. 7). Give thanks at the remembrance of His holiness (Psa. 30. 4). No fault found in Him by God, man, or devil. 2. THE TRUE ONE. “He that is true” (v.7). The faithful and true witness. I am the truth, the true expression and fulfilment of the character and mind of God. 3. THE AUTHORISED ONE. “He hath the key of David” With regard to the coming kingdom, and our present and future salvation, the Lord has the key of the whole situation. All power is given unto Him, so that He hath the keys of Heaven, earth, and hell (Isa. 22. 22; Rev. 1. 18). II. His Twofold Work. “Opening and shutting.” What He opens no man can shut. I. HE OPENS THE DOOR OF SALVATION. He hath opened “a new and living way for us through the veil of His own suffering flesh” (Heb. 10. 20).

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2. HE OPENS THE DOOR OF THE HEART. “He opened Lydia’s heart” (Acts 16. 14). With the key of light He also opened the heart of the persecuting Saul. 3. HE OPENS THE DOOR OF THE WORD. “He opened unto them the Scriptures” (Luke 24. 32). The Bible is a sealed book to many because they know not the Opener. “Open Thou mine eyes to behold wondrous things out of Thy law” (Psa. 119. 18). 4. HE OPENS THE DOOR OF SERVICE. “A great door and effectual is opened unto me” (1 Cor. 16, 9). He can also open a door of utterance, that we may speak boldly. He opened the door for David, Moses, Nehemiah, Paul. If you wish an open door for service, go to Him, He keeps the key. 5. HE OPENS THE DOOR OF HEAVEN. “I see the heavens opened” (Acts 7. 56), said Stephen. He can open the “windows of Heaven” as well as the door (Mal. 3. 10). The door of Heaven opens from within. 6. HE SHUTTETH AND NO MAN OPENETH. (1) He shutteth the flood gates of wrath. No man could open the Ark when Noah was shut in by the Lord. (2) He shutteth the door of opportunity. The foolish virgins were unprepared when the Bridegroom came, and the door was shut. No man could open it. (3) He shutteth the gate of hell, and no man openeth (Luke 16). The great gulf is fixed. He that would come from thence cannot. “Lord, open unto me Thy heart. and shut my life in Thine.”

SIGNS OF IDOLATRY. “They feared the Lord, and served their own gods” (2 Kings 17. 33).

THE religion of some is like the skin of the chamelon that changes its colour according to the hues of circumstances. Those Assyrian settlers in Israel wanted to know the “God of the land” where they now dwelt, but clung to their own god. We are serving our own gods when we— I. Give God only one day out of seven. Attending to the outward forms of religion once a week. Reading the Bible on Sunday and denying its every claim all the other six days. Selfishness on Saturday means selfishness on Sunday.

II. Only give to God what costs us nothing. The question is: Can I afford it? not: Does the lord need it? The time that hangs heavy on us, the money I will not miss. The scraps of our lives, but not ourselves.

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III. Are more interested in our daily business than in the cause of Christ. “Seek first the kingdom of God” (Matt. 6, 33). Our daily avocation should not be departed from, but should be our service for the Lord. IV. Are more anxious for the praise of men than the praise of God. The Pharisees, and all such eye-servants, have already their reward, the empty bubbles of human applause. V. Are more concerned about our own good name than the honour of God. When we are indignant at a wrong (perhaps imaginary) done to ourselves or our friends, and utterly indifferent to all the dishonour and reproach done to the Son of God. VI. Are more anxious for happiness than for usefulness. What would an earthly master think of a servant whose chief object was not to please him, but to get self-gratification at his cost. VII. Are more anxious for smooth preaching than faithful preaching. Those who preach the Gospel must also reprove, rebuke, and exhort. In God we see both “Goodness and severity’’ (Rom. 11. 22). There are opposites in the works of God just as there are in His Word and character. Light and darkness, summer and winter, fire and water, herbs that heal and herbs that kill, snakes among flowers. As in nature so in grace. An ark for every deluge. The pillar of cloud was darkness to the Egyptians but light to the Israelites. Jesus Christ is both a Lamb and a Lion. “God is love,” but also “God is a consuming fire,”

A GOOD SOLDIER. 2 Timothy 2. 3, 4.

The metaphor is very appropriate. Christ is our Captain, and we as soldiers have a real and standing engagement with the forces of evil without and within (Eph. 6. 11-13). The qualifications of a good soldier of Jesus Christ are here indicated. He must be— I. Accepted. “Chosen.” Not every one is fit for a soldier, bodily defects may hinder; so moral and spiritual defects hinder from being a good soldier of Jesus Christ. It is His to choose. “Chosen of God.” He hath chosen the weak things, etc. II. Separated. “No entangling of himself with other affairs.” It is said that when an officer who had been ordered to the Cape asked leave to stay at home, Wellington said, “Sail or sell.” Everything that would hinder in the service of God must be forsaken. “Seek first the kingdom.” III. Consecrated. “That he may please Him.” One is your Master. Present yourselves unto God (Rom. 12. 1,2). IV. Persevering. “Endure hardness.” “They persecuted Me, they will also persecute you,” says the Captain. But be not discouraged because of the way.

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V. Self-emptied. “Put on the armour of God,” having no confidence in the flesh. Then victory is certain (I Cor. 15. 57, 58). The walls of every Jericho will fall before faith.

CONVERSION.

“Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven” (Matt. 18. 3). I. The Privilege Offered. “The kingdom of Heaven.” This kingdom of the heavenlies is not of this world. This fig cannot grow on a thistle. It is what the world cannot give.— 1. RIGHTEOUSNESS. “The kingdom of God is righteousness” (Rom. 14. 17). Put right in a righteous way and ruled in a righteous manner. 2. PEACE. The kingdom of God is “peace” (Rom. 14. 17). Imperfect harmony with God. 3. JOY IN THE HOLY GHOST (Rom. 14. 17). The righteousness of God, the peace of Jesus Christ, and the “joy of the Holy Ghost.” II. The Change Needed. “Converted.” The Greek word means to turn. The water of nature must be turned into the wine of grace. The only way a mineral can enter into the vegetable kingdom, or a vegetable into the animal kingdom, or the human animal into the spiritual kingdom, is by being radically changed. “Born again,” made a new creation in Christ Jesus. III. The Evidence of being Converted. “A little child.” Not a little boy who thinks himself a man. It is a great step down (or up) into the honest simplicity of a trustful child. Look at some of the characteristics of a little child—— I. UNCONSCIOUS HUMILITY. Humble, but not aware of it. No duplicity. Instinctively choosing the low place. 2. ENTIRE DEPENDENCE. Simple, not careful about the future. Like the fowls, taking no thought for their life. Clinging close to the parent, esteeming father the biggest and best man in the world. 3. UNQUESTIONING RECEPTIVENESS. Teachable and obedient. A mother said not long ago: “When my children were young they believed me, but now ? “ The evidence of conversion is seen in character, not in profession. It is not putting an old head on young shoulders, nor a young head on old shoulders, but becoming little children. “How can this be?” (John 3. 3).

THE LIVING BREAD.

“I am the Living Bread which came down from Heaven. If any man eat of this bread he shall live for ever, and the bread that I will give is My flesh, which I will give for the life

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of the world” (John 6. 51). THEY said, “What sign showest Thou then that we may see and believe Thee” (v. 30). Jesus did many mighty works, hut He Himself was the greatest sign of all. I. His Divine Origin. “I came down from Heaven.” These words occur seven times in this chapter. His home was in Heaven, and His coming to earth was a coming down. So far down that it is not possible for us to measure the local or moral distance. Down from glory to poverty and shame and death. II. His Wondrous Character. “Living Bread.” As the living bread of God He is— 1. LIFE-GIVING. “I am come down that they might have life” (John 10. 10). This bread makes the dead to live. Thus life from God was in the bread—H1S gift to a dying and dead world. 2. LIFE-SATISFYING. “He that eateth this bread shall never hunger.” The world’s husks cannot satisfy a living soul. Why perish with hunger? Here is the bread of God for you. Christian, are you finding satisfaction daily in Him? III. His Great Mission. “I will give My flesh for the life of the world.” The— 1. WORLD’S NEED—”life.” “The whole world lieth in the wicked one” (I John 5. 19). Blinded by sin, and as indifferent to the things of God as the bones of the dead. 2. SAVIOUR’S GIFT. “1 will give My flesh” (John 6. 51). The body prepared for Him by the Father He willingly offers as a sacrifice on the Cross for the sins of the whole world (1 John 2. 2). An offering well pleasing unto God. IV. His Assuring Promise. “Shall live for ever.” The— 1. NATURE OP THIS LIFE. It is the gift of God, because the life of the Son (Bread). He that hath the Son hath life, It is the life of one justified—delivered from condemnation. It is the life of union with the living Vine. 2. ASSURANCE GIVEN. “He shall live for ever.” We have it on the authority of the Life-giving One. Surely He who gives life can continue it for ever. He ever lives. ‘‘Because I live, ye shall live also” (John 14. 19), V. His Universal Offer. “If any man eat.” It— 1. IS WITHIN THE REACH OF ALL. “Any man.” Just as the mamma fell in the camp, as Gods gift to every soul in the wilderness, so Jesus Christ as the Bread from Heaven Is for whosoever will. 2. MUST BE APPROPRIATED. Bread cannot save from death unless it is eaten. The Lord has not come to be talked about, but to be trusted. How true it is, in this sense, that

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many are sickly, and loathe this life bread. Others seem to have it sticking in their throats. “Hearken diligently unto Me, and eat ye that which is good” (Isa. 55. 2).

WHY WILL YE DIE? Ezekiel 33. 11.

“IT is appointed unto men once to die,” whether they will or not. But why will ye die in “your sins” when God in mercy has opened a Fountain to cleanse them away? I. A Solemn Fact. Many are dying in a wicked state. 1. THEIR CHARACTER. “Wicked.” “I have no pleasure in the death of the wicked” (Ezek. 33. 11). Those having the visible spots of inward ungodliness—leprosy. 2. THEIR CONDITION. “Dying.” The process of dying is already going on. Why will ye die? Why will ye go on choosing and living on the things that arc working death in you. “Lusts of the flesh, and the pride of life” (1 John 2. 16). II. A Blessed Assurance. “As I live, I have no pleasure in the death of the wicked.” These gracious words give us the— 1. ASSURANCE OF HIS LOVE. “Herein is love, not that we loved God, but that He loved us” (1 John 4. 10). He has no pleasure in their death, yet, because of sin, He can have no pleasure in their company. His love is stronger than death. 2. ASSURANCE OF His WILLINGNESS TO SAVE. Being assured of His love, we are confident of His power to help. “He is not willing that any should perish, but that all should come to repentance” (2 Peter 3. 9). III. An only Alternative. Turn from your evil ways. I. TURN, FOR YOUR WAYS ARE EVIL. The evil way is the dying way that leads to the second death. This is your way. Turn out of it, 2. TURN, FOR LIFE IS IN GOD. In that God from whom you are turning away. “I am come that they might have life,” “Ye will not come to Me that ye might have life.” “Christ is our life’’ (1 John 5. 11, 12), IV. An Urgent Appeal. “Turn ye, turn ye.” This is—~ 1. THE CRY OF WARNING. He knows the awful future into which the ungodly are daily going. “How shall ye escape if ye neglect so great salvation” (Heb. 2. 3). God Himself is the need of the soul and the refuge for sinners (see v. 10).

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2. THE VOICE OF MERCY. The voice of Him who wept over Jerusalem, who died for the sins of the world, and who “will have all men to be saved and to come unto the knowledge of the truth’’ (1 Tim. 2. 4). “Turn ye, turn ye, for why will ye die, When God in great mercy is coming so nigh.”

CHRIST’S FREE MEN. “If the Son therefore shall make you free, ye shall be free indeed” (John 8. 36).

THERE are many like these Jews, who say, “We never were in bondage to any man,” while every step they take you hear the clang of their shackles. While these boastful Jews talked of their freedom they were— 1. In bondage to the Romans. 2. In bondage to the letter of the law, 3. In bondage to pride and unbelief. Christ makes us free from— 1. The power of our enemies. 2. The broken law. 3. From the pride of life. It is a glorious freedom, but we shall notice— I. What it is Not. It is— 1. NOT FREEDOM FROM BODILY SUFFERING. The eleventh chapter of the Hebrews is abundant evidence to this. 2. NOT FREEDOM FROM DIVINE CHASTISEMENTS. To be without these is to be without a very impressive evidence of sonship (Heb. 12. 8). 3. NOT FREEDOM FROM THE TEMPTATION OF SATAN (Matt. 4). The disciple will not escape, for the Master did not. ‘‘8ut count it all joy” (James 1.2). 4. NOT FREEDOM FROM THE PRESENCE OF SIN (1 John I).This freedom we shall have when He shall change this vile body. II. What this Freedom Is. It is to be made free from the— I. CURSE OF THE LAW (Gal. 3.10). “The law was holy, just and good” (a reflection of the Divine character), but the holy, just, and good can curse where there is violation and sin.

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2. GUILT OF SIN (Rom. 8. 33). There is now no condemnation to them who are in Christ Jesus. Who shall lay anything to their charge? 3. DOMINION OF SIN (Rom. 6). Sin shall not have dominion over you, for ye are not under the law, but under grace. 4. POWER OF DARKNESS (Col. 1. 13). Being liberated by the translating power of grace, we are no longer under the rule of Satan, but under the blessed government of the Prince of Peace. 5. FEAR OF MAN (Acts 4. 18-20). The fear of man brings a snare and puts it on the hands, the feet, the tongue, the mind, and the heart, and hinders the Holy Ghost from working through us. 6. STING OF DEATH (1 Cor. 15. 56, 57). “0 death, where is thy sting?” The sting of death was sin. Sin was taken away by the Lamb of God. So the sting is gone, and we have freedom from it. III. The Responsibilities of the Freed. Let us not forget that ours is the— I. FREEDOM OF SONS (1 John 3). Dishonour not the Father. 2. FREEDOM OF SERVANTS (1 Cor. 7. 22). Be faithful to the Master. 3. FREEDOM OF WORSHIPPERS (Heb. 10. 19). Come with boldness. IV. HOW HE MAKES FREE. I. BY COMING UNTO HIM, 2. BY RESTING in Him. 3. By WORKING for Him. “Whom the Son makes free are free indeed” (John 8. 36).

JEHOVAH-JIREH. Genesis 22. 14.

“THE LORD WILL PROVIDE.” This was Abraham’s testimony to the goodness of God in providing a ram to take the place of his son on the altar. It will also be our testimony when we have accepted as our Sacrifice Him who was caught in the thicket of our sins and led to the altar of the Cross. JEHOVAH-JIREH. I. He Provides the Right Thing. “A ram.” A Substitute. One to take the place, and die in the stead of him who was devoted to death. Because of sin we were under condemnation, under the curse, devoted to death. God knew what was needed. Only He could provide the needed sacrifice. Neither education nor civilization could avail, but regeneration

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through the blood of God’s appointed Lamb. “He loved me, and gave Himself for me” (Gal. 2. 20). “Christ our Passover sacrificed for us” (1 Cor 5. 7). II. He Provides at the Right Place. “On the mount of the Lord.” The place as well as the offering was part of the Divine arrangement. The Cross was as much the appointment of God as the coming of His Son. It is very significant that on the same mount, perhaps on the very spot, where the ram was caught in the thicket that was to die in the stead of Isaac, Jesus the Lamb of God was caught among the cords and nails of the Cross and offered as a sacrifice for our sins. Mount Calvary was the mount of the Lord. That same mount was the place of communion to Abraham. By the blood of His Cross we are made nigh unto God. III.. He Provides at the Right Time. Just when the knife was uplifted and the death stroke about to fall, the voice was heard and the substitute seen. God’s clock is never one moment behind. Faith will be tried, and may be tested to the utmost limit. The point of despair may be just reached, but He will not try above what we are able to bear, and will with the temptation make a way of escape. Man’s extremity is God’s opportunity. We have to get to an end of ourselves to see the beginnings of grace. When we get to ‘‘Lord save me, I perish’’ (Matt. 8. 25), then immediately His saving hand is stretched forth. Abraham’s faithfulness led to thankfulness. It is always so. Believe and thou shalt see. “The Lord will provide.” We, too, may say It— 1. CONFIDENTLY. For having given us His Son, how will He not “with Him freely give us all things” (Rom. 8. 32). He is “able to do exceeding abundantly (Eph. 3.20). 2. EXPECTANTLY. “He is faithful who hath promised” (Heb. 11. 11). He will provide wisdom for the meek, strength for the weak, weapons for the warfare, comfort for the time of sorrow, grace for every need here, and a place in the mansion above. 3. CONTINUALLY. Hath He not said, “I will never leave thee nor forsake thee,” so that we may boldly say, “The Lord is my helper, I will not fear. ~‘ In life, in death, and in eternity, JEHOVAH-JIREH.

THAT ROCK WAS CHRIST. 1 Corinthians 10. 4.

THE rock in Horeb was a type of Christ, the apostle calls it “that spiritual Rock.” From that spiritual Rock we may learn some deep spiritual lessons. I. That Rock was In a Dry and Barren Place. Horeb means dry or empty. It was in the wilderness, a barren place, and itself, a seemingly hopeless help. Christ was in the world, but the world knew Him not. “When we shall see Him there is no beauty that we should desire Him” Isa. 53. 2). “Can any good thing come out of Nazareth?” (John 1.46). II. That Rock was a Native of the Desert. It was but one of many, with no apparently outstanding characteristics. Jesus was so like His fellow men that when He was in a

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crowd one had to say, ‘‘Which is He?” He was born of a woman, and “made in the likeness of sinful flesh” (Rom.8.3). III. That Rock was Chosen by God. “The rock that I will show thee.” The rock to be smitten was appointed by Him. Jesus Christ is the chosen of God. ‘‘This is My beloved Son, hear ye Him’’ (Matt. 3. 17). !V. That Rock was God-Possessed “Behold I will stand upon the rock” (Exod. 17. 6). Here lay the secret of its riches and ability to supply the wants of the thirsty Israelites. God was in Christ. “The Father worketh hitherto, and I work. (John 5. 17). V. That Rock was Full of Unseen Blessing. A most unlikely place. Can any good come out of a rock? But according to the infinite mercy and fullness of God there were fathomless depths of blessing here. How like the Son of God. “All fullness is in Him” (John 1. 14). He says, ‘‘if any man thirst let him come unto ME” (John l7 37). VI. That Rock was Smitten. “Smite the rock.” Reminding us of similar words, ‘‘Smite the Shepherd” (Zech. 13. 7). The rock was smitten by a rod. The rod of judgment fell on Christ. It was smitten not for itself, but for the salvation of the people, sinful and discontented. He suffered for us, the Just for the unjust. VII. That Rock gave out its Treasures after it was Smitten. Even the smiter could drink of its mercy. The smiting of Jesus with the reed and the spear was the opening of the fountain for sin and uncleanness. Even those smiters could drink of the stream. ‘‘Father, forgive them, for they know not what they do” (Luke 23. 34). His death was the death of our sins and the life of our souls. VIII. That Rock Followed Them. “They drank of that spiritual rock which followed them.” They shall thirst no more surely, who have such a supply accompanying them day by day in their wilderness wanderings. “The water that I shall give him shall be in him” (John 4. 14). The presence of Jesus with us is as a well springing up in the heart. “Lo, I am with you alway” (Matt. 28. 20). This spiritual Rock is still following US. Drink ye all of it.

A GREAT INHERITANCE. “Christ Jesus, who of God is made unto us wisdom, and righteousness,

and sanctification, and redemption” (I Cor. 1.30).

I. Man’s Great Need Implied. If wisdom and righteousness’ etc., must be made over to us by God through Jesus Christ, it is clear that being without Christ we are— 1. UNWISE. Foolish and ignorant with regard to the things of God, reckoning the preaching of the crucified foolishness (v. 23) 2. UNRIGHTEOUSNESS. Righteousness in its deepest and fullest sense can only come through the sacrifice of Jesus Christ (Rom. 10. 4).

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3. UNHOLY. Natural goodness is not holiness; honesty or truthfulness in character will not alone fit us for the fellowship of God (Luke 18. 9-14). 4. UNABLE TO SAVE OURSELVES. Christ must be made So us redemption. The price must be paid outside ourselves (2Cor.5.2l). II. God’s Great Provision revealed. “Christ Jesus made of God unto us.” Christ Jesus “in whom dwelleth all the fullness of God’’ made to us— 1. WISDOM. Christ is the wisdom of God, as He would have that wisdom made known unto us (1 Cor. 1.24). Oh, the depths of the riches of this wisdom I 2. RIGHTEOUSNESS. Made Wise and righteous by the imputation of our guilt and sin to Christ, and of His life and holiness unto us (Isa. 45. 24). 3. SANCTIFICAT1ON. Not only justified from all things, but regenerated in nature, and delivered horn the bondage and power of sin. 4. REDEMPTION The final redemption of the body. “Whom He justified them He also glorified” (Rum. 8. 30). Deliverance from the presence of sin!

III. How this Great Change is Effected. It is worthy of note- 1. That Christ and His blessings are inseparable God cannot make us wise and righteous apart from Christ Jesus. ”It is God who justifieth “ (Rom. 8. 33) that it is His doing! His work is perfect. He blesses us with all spiritual blessing in Christ (Eph. 1. 3, 4). 3. That these blessings are made over to those who are IN CHRIST JESUS. In Him are hid all the treasures of wisdom. Ye are complete in Him, His workmanship. “Created in Christ Jesus” (Eph. 2. 10).

4. That these God-given blessings, through Christ, are WITHIN THE REACH OF ALL WHO BELIEVE. As many as received Him receive the privilege of sonship, ‘‘even to them that believe on His Name” (John 1. 12). Seeing that these benefits are given us of God on the ground of Christ’s sin-bearing work through our faith. Where is works? Excluded! By what law? “By grace” (Eph. 2. 5). Saved by grace alone.

WALKING WITH GOD. “Enoch walked with God, and he was not, for God took him” (Gen. 5. 24).

WALKING with God simply means living jet the presence of God (Gen. 17. 1). P~ life regulated by His will, inspired by His Spirits and devoted to His purpose It implies—

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I. Entire Self-surrender. The name Enoch means “dedicated,” one yielded up to God, to be conformed to His mind and will. II.. Unbroken Fellowship. ‘How can two walk together except they be agreed?” (Amos3. 3) Good company makes the road short III. Continual Progress. To walk with God means a growing knowledge of Him. 1V.Complete Separation. You could not think of Enoch taking part in the world’s sinful pleasures. “ Be ye holy” (Lev. 20, 7) for I an holy. God is light, and those who love the light do not walk in darkness. V. unfailing Perseverance. For 300 years he walked with God. Not once a week, not only in the morning or the evening for a few minutes, but continually, and amidst all the cares and trials of the ordinary family life. He was no hermit or recluse. VI. Fearless Confidence (Psa. 23). When we can say, “THOU art with me,” what need we fear? Greater is He that is with us than all that can be against us. Thanks be unto God who giveth us the victory over sin, the world, death, and the devil (1 Cor. 15. 57). VII. Intense Satisfaction. “He bath this testimony, that he pleased God’’ (Heb. 11. 5). That a consolation this is, “He pleased God.” In so doing he would no doubt displease many. Because ye are not of this world therefore doth the world hate you (John 15. 18). VIII. Future Blessedness. “God took ” This is the epitaph written concerning a man who was buried in Heaven before he died. He went in “to walk with Him in white” (Rev. 3. 4). A figure of the transformation of the Church at the Coming of the Lord (Jude 14, 15). IX. Simple Faith. “By faith Enoch was translated” (Heb. 11. 5). He evidently believed that God would take him in without tasting death, and He did it. By faith in Christ God still takes men into His company, enabling them to please Him, and transforming them into His own likeness. “Walk worthy of the Lord” (Col. 1. 10).

THE POWER OF AN ENDLESS LIFE. Hebrews 7. 16.

THE life of Jesus did not look like an endless life when He hung bleeding and dying on the Cross. His life reached back to the endless past as well as the endless future. The Aaronic priesthood was after the power of a passing law; but Christ’s, the true Melchisedec, was after the power of an endless life. He is ‘‘alive for evermore (Rev. 1. 18). It is not so much the endlessness of His life we wish to look at as the POWER of it. It i5 I. life-Imparting Power The coming of the quickening Spirit at Pentecost is an evidence of it. Every converted sinner is a witness (John 5. 26) that He lives. The life He gives is also endless, ‘Everlasting life.’’

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II. A peace-speaking Power. He has entered by His own blood, that blood that speaketh within the veil. Hush, troubled soul, ‘‘He ever liveth to retake intercession’’ (Col. 2. 14). III.. A Power. “Because I live ye shall live also” (John 14. 19). The ever-living vine sustains the ever-abiding branch. IV. A Comfort-Giving Power. “I know that my Redeemer liveth” (Job 19. 25). My Redeemer lives, although my friends on earth are cut off by death. He lives on although His valued and much loved servants are not suffered to continue by reason of death. V. A Soul-satisfying Power. “He is able to save to the uttermost, seeing He ever liveth’’ (v. 25). ‘‘If thou knewest the gift of God thou wouldst have asked of Him, and He would have given thee” (John 4. 10). VI. A Hope-inspiring power. Because His life is endless, He is able to take an endless care over His own. He is able to perfect that which concerneth us by carrying on the good work which He hath begun in us, and in the Church and world at large. VII. A Christ-witnessing Power. The power of His endless life dwells in every believer by the Holy Spirit. It is a witnessing power to the world that the one who was crucified and buried is now crowned and glorified. I am come that they might have life” (John 10.10). “As many as receive Him, to them gives He the power to become the sons of God” (John 1. 12).

GRACE ALL-SUFFICIENT. “My grace is sufficient for thee’’ (2 Cor. 12. 9).

His grace is sufficient, and is being made sufficient, as the words may be rendered. An ever flowing fullness for our ever-growing need. I. The Substance of the Promise Grace and strength The grace and strength of our Lord Jesus Christ on our behalf are the fruits of His death and resurrection. Where we have favour and power, love and ability, on our side, we may be safe and satisfied. Unsearchable riches and Almighty power. II. The Purpose of the Promise. It was to meet the seed of His servant in His time of sore trial It is the nature of grace to fill a vacancy, and to turn weakness into strength, deformity into beauty, uncleanness into purity, and enmity into love. III. The Fullness of the Promise. It is sufficient All-sufficient for all classes, in all circumstances, unto all ages. In this precious promise there is all-sufficiency for the— 1. WOULD-BE CHRISTIAN. Those it may be, struggling with an awakened conscience, anxiously seeking the Lor4 Be of good courage. Salvation is through grace. No matter how numerous the sins or deep-dyed the iniquity. His GRACE IS sufficient for thee. “By grace are ye saved.”

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2. YOUNG CHRISTIAN. Young pilgrims lately out of Egypt, perhaps getting discouraged because of the way, fear not ! Here is an unfailing source of supply. This promise was fulfilled to the Israelites when they got water from the rock and bread from Heaven. Both from God. 3. WORKING CHRISTIAN. The working man needs more to keep up his strength than the idler. The more active our service for the Lord the more need of His grace. Take up your cross, there is grace in it, and grace for it. All grace comes through His Cross. 4. TEMPTED CHRISTIAN. Tempted it may be to dispondency because of the cares and burdens of life. Tempted through poverty of sin. There is victory in the grace of God. You know the grace of our Lord in becoming poor that ye might be made rich, rich in grace and strength. 5. SUFFERING CHRISTIAN. If we are not saved from afflictions, like the Hebrew youths in the furnace, we may be saved in them. It was through the valley of the shadows of death that David went to the throne of Israel. 6. BACKSLIDING CHRISTIAN. ‘‘Will He take me?” said a young man not long ago, as he stood weeping at the door where the writer was preaching. ‘‘Yes, and glad to get you,” was the answer, as we quoted Luke 15, 20. 7. AGED CHRISTIAN. ‘When I am old and grey-headed. o God, forsake me not’’ (Psa. 71. 18). I will never leave you, is His own word, and His presence means grace sufficient for thee. 8. DYING CHRISTIAN It is easy to die in company with the risen Saviour. The shadows flee away when He appears. ‘‘Yea, though I pass through the valley I will fear no evil, for THOU ART WITH ME’’ (Psa 23. 4). ‘‘To die is gain. “Grace, ‘tis a (harming sound

PHYSICIANS OF NO VALUE. Job 13. 4.

THE past and present condition of Job certainly forms a most suggestive contrast. Those who know anything about the stripping process know also the value of sincere comforters. Here then is a man with every earthly comfort and hope cut off. Let us put ourselves in his position, as utterly destitute and helpless, crying out for salvation. Let us call in the worldly-wise physicians~ and ask them, “WHAT MUST I DO TO BE SAVED?” (Acts 16. 30). 1. Doctor Atheist. “There is no God” (Psa. 14. 1). “All things continue as they were from the beginning” (2 Peter 3. 4). There is no hereafter, you need not trouble about these things. In our anxiety we ask him. “How do you know there is no God? Have you searched every corner of the universe to see?” Puny man, I A physician of no value.

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II. Doctor Agnostic. The prescription of this would-be healer is, “No man can know anything about the future, all is uncertain.” If I cannot be sure, why have I a conscience? Why do I long and pant for certainty? I am conscious of sin, why can I not be conscious of forgiveness? No value. III.. Doctor No Hell. This old gentleman, dressed up in modern fashion, declares you need not fear, “God is merciful, and will never punish any of the sons of Adam.” But, I gasp, if there is no judgment hereafter, why do the wicked prosper here? No Hell I I am so tormented with an awakened conscience that I myself already am Hell. A physician of no value. 1V. Doctor False Peace. This sweet-faced, oily-tongued quack, says, “Peace, peace, this is just excitement, time is a great healer.” But the inward storm and tempest does not obey him. My hungry soul needs bread. This ‘‘Be ye fed,’’ where there is nothing to eat, is miserable comfort. It is like saying to a condemned man, ‘‘Peace, peace, when there is no peace.’’ V. Doctor Good Enough. This man has a manner that would suit an angel. His prescription for a sin-convicted soul is, “You never did any body any harm; you have always paid your way. What more can any one do?’’ But I am convinced that I have sinned against GOD, though man has nothing against me. His holiness condemns me. Flow can I, a law-breaker, be justified with God. Your diagnosis is entirely false. VI. Doctor Do Better. This so-called physician is very talkative. It is quite true, he says, you are very bad, but you must just try and do better in the future. But I feel that my very righteousness is filthy rags in the sight of God; besides, how will my doing better in the future blot out the guilty past? You are a physician of no value. VII. Doctor Time Enough. Yes, you ought to be concerned about your soul, but there is no hurry, you can get saved on your death-bed. But how am I to know that I may ever have a death-bed? Life is uncertain. Death may come suddenly and seal in a moment my awful doom for eternity. You are a physician of no value. VIII. Doctor Too Late. With solemn tones he says, “Can do nothing for you. You should have sent for me sooner.’’ But in an agony of despair I cry, ‘‘Is it impossible for Almighty God to meet my need.” Avaunt, you miserable comforters! Vain is the help of man. 0 Christ, Thou bleeding Lamb of God, I flee to Thee to hide me! IX. The Great Physician, with a still, small voice, says, “Come unto ME, all ye that labour and are heavy laden, and I will give you rest” (Matt. 11 28). His Word is with power, and the healing virtue is given. Who is your doctor? (Psa. 40. 1-3).

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THE PURE IN HEART. “Blessed are the pure in heart, for they shall see God” (Matt 5.8).

I. What Is the Heart? It embraces the will, the seat of the affections and desires. It is the Holy of Holies in man, the secret chamber of the Spirit. II. What is Purity? Purity implies the absence of everything that would pollute the waters or mar the harmony of our highest being Pure air, water, or gold means the non-presence of defiling or debasing elements. III. What is Meant by a Pure Heart? A heart brought back to its true and original condition, brought into perfect harmony with the will of God. The language of a pure heart is, “I delight to do Thy will, 0 God” (Psa. 40. 8). IV. How can the Heart be Made Pure? The heart, though deceitful above all things, and desperately wicked, can be made pure: 1. By faith in the atoning blood of Christ (Acts 15. 9: Heb.9. 14).

2. By a continual abiding in the truth John 17. 17; Eph. 5.26). V. What Is the Blessing of a Pure Heart? “They shall see God.” They see God— 1. In Christ Jesus. 2. In the Scriptures. 3. In providence. 4. In their own hearts.

They endure “as seeing Him who is invisible” (Heb.11.27). VI. How is it that only a Pure Heart can be so Blessed? Because impurity blinds the eyes from seeing that which is pure and holy, just as jaundiced eyes discolour objects or as earthly vapours conceal the heavens. “As a man thinketh in his heart so is he” (Prov. 23.7). VII. Is my Heart Pure? “Search me, 0 God?” (Psa. 139. 23).

THE TWO PATHS.

“The path of the righteous is as the shining light that shineth more and more unto the perfect day; the way of the wicked is as darkness, they know not at what they stumble” (ProV.4. 18,19). I. The Path of the Righteous

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1. WHO ARE THE RIGHTEOUS? The law saith, “There is none righteous, no, not one’’ (Rom. 3. 10). Righteousness is imputed where there is faith (Rom. 4.23,24). “All that believe are justified from all things” (Acts 13. 39). 2. WHERE DO THEY WALK? Their way is narrow; it is a path. This path is— (1) A path of light. It is the awaking of a new day. (2) A path of growing light. “It shineth more and more.” It is going from strength to strength; a growing in grace and in knowledge of God. (3) A path that leads to the perfect day. To the perfect day of a glorious resurrection, and of His eternal and unclouded presence. II.. The path of the Wicked. This is the— 1. WAY OF REBELL1ON. Thinking their own thoughts’ they choose their own way, rejecting the Word and will of God. 2. WAY OF DARKNESS. They have no light but the sparks of their own kindling, uncertain, treacherous. 3. THE WAY OF IGNORANCE. “They know not.” A blind man led by a blind dog. They know not where they are going, the future is all uncertain (Job 24. 13). 4. THE WAY OF DISAPPOINTMENT. “They stumble.” They trip and fall even in the noon-day of Gospel light (Isa. 59. 10). They love the darkness rather than the light, and go on stumbling through life till they stumble into death and hell.

A MODEL CHURCH. Acts 9. 31.

I. It was Peaceful. “Then had the Churches peace” (R.v.). Peace with God, peace with one another. II. It was Edified. “And were edified.” Built up in the faith, strengthened through the Word, rooted in love. III. It was Active, “Walking.” Not sleeping or speculating. Walking by faith. IV. It was Humble. “Walking in the fear of the Lord.” Not in the fear of man, not after the fashion of the world, not with the ungodly. V. It was Happy. “In the comfort of the Holy Ghost.” Not in the comfort of material prosperity (Rev. 3. 17). Satisfied with spiritual things.

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VI. It was Holy. “Walking in the Holy Ghost.” In fellowship with God, seeking to please Him, not to please or amuse the men of the world. VII. It was Multiplied. It grows and increases because the Holy One is in the midst. His Name is honoured, His Word believed, and His will done.

RECEIVING AND WALKING. ‘‘As ye have therefore received Christ Jesus the Lord, so walk ye in Him’’ (Col. 2.6).

1. As ye have received Him in your need, so walk in Him in your need (Phil. 4. 19). 2. As ye have received Him by faith, so walk ye in Him by faith. He is faithful. 3. As ye have received Him as the gift of God, so walk ye in Him as one who expects to receive all things freely from Him. 4. As ye have received Him at the call of God, so walk ye in Him at the call of God. 5. As ye have received Him as Christ Jesus the Lord, so walk ye in Him as your anointed Saviour and Lord. 6. As ye have received Him for your all, so walk in Him as your all in all. 7. As sure as ye have received Him, so as surely should ye walk in Him. Now, then, do it.

SIN’S WAGES AND GOD’S GIFT. ‘‘The wages of sin is death, but the gift of God is eternal life

through Jesus Christ our Lord’’ (Rom. 6. 23).

SIN and salvation, like two mighty rivers, flow right through the Bible, and have come together down through the ages. With the one or the other every man is being borne along. The one floats all on to the dead sea of eternal darkness, the other carries all who rest on its bosom into the ocean of God’s infinite light and love. Note the two courses- I. The Course of Sin. “The wages of sin is death” (Rom. 6.23). 1. WHAT is SIN? It is literally “missing the mark.” One miss makes a sinner, one offence makes guilty of all, one taste of the poison pollutes the whole moral system. 2. WHAT IS THE FRUIT OF SIN? “Death.” This is sin’s finished work (James 1. 15). “By one man sin entered, and death by sin” (Rom. 5. 12). Death means separation from God, the source of all spiritual life and hope. It is “no hope.” 3. WHAT IS THE CONNECTION BETWEEN SIN AND ITS FRUIT? It is a righteous connection, the same relationship that exists between work and wages.

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It is something earned, something a righteous God is bound to pay. “How shall ye escape if ye neglect so great salvation” (Heb. 2.3). II. The Course of Grace. “The gift of God is eternal life” (Rom.6.23). 1. GRACE BRINGS ETERNAL LIFE. “The grace of God which bringeth salvation hath appeared” (Titus. 2. 11). Christ Jesus is the living embodiment of life everlasting. “This is eternal life that they might know Thee” (John 17. 3). 2. GRACE BRINGS ETERNAL LIFE AS A GIFT. How could grace be more gracious? The love of God constrained Him to give His Son. This river of life is near, dip and draw for yourselves. 3. GRACE BRINGS ETERNAL LIFE THROUGH JESUS CHRIST. Yes, only through Him. It Is not he that believeth that bath everlasting life, but “He that believeth on the Son.” “He that hath the Son hath life.” We take the saving hand of God when we receive Him (John 1. 12).

THE SAVING SON OF GOD. ‘‘He that committeth sin is of the devil, for the devil sinneth

from the beginning. For this purpose was the Son of God manifested that He might destroy the works of the devil”

(1 John 3. 8).

This text has two sides, the dark and the bright, the devilish and the divine. Sin and salvation; ruin and remedy. I. The Disease. Sin. This malady is— 1. DEEP-SEATED. The tap-root is down into the depths of the heart. “Born in sin,” the whole man polluted (Isa. 1.5, 6). 2. VERY OLD. “The devil sinneth from the beginning” (1 John 3. 8). Sin is contagious, man caught this disease from the old sinner Satan, he was a murderer from the beginning. “By one man sin entered into the world” (Rom. 5. 12). 3. VERY COMMON. “He that committeth sin is of the devil.” All who love and commit sin are under the power of Satan. The guilt and danger of the unsaved lies in their being in league with the prince of darkness, doing his will, and resisting the Spirit of God. II.. The Remedy. “The Son of God.” 1. IS DIVINE. “God so loved the world that He gave His Son’’ (John 3. 16). He took the diagnosis of the whole case, and so His plaster is as big as the open moral sore of the world. No human mixture of works and worldly wisdom could avail.

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2. IS READY. “The Son of God was manifested.” His saving power has been made known by His mighty words and works, by His death and resurrection. “It is finished.” (John 19. 30). “The blood of Jesus Christ cleanseth from all sin” (1 John 1.7). 3. IS ALMIGHTY. “That He might destroy the works of the devil.” The devil’s workshop is the human heart, “Out of the heart proceedeth’’ (Matt. 15. 19). If his works are to be destroyed the mighty destroyer must get into his workshop. Let Him in (Heb. 2. 13). Receive Christ and the power of Satan will be broken (2 Tim. 2. 26).

UNREASONABLE DOUBT. ‘0 thou of little faith, wherefore didst thou doubt?” (Matt. 14. 31).

THIS “wherefore” of Christ has a ~outh~stoppi11g effect. There are many modern Peters who doubt, while in the very midst of light and privilege, and yet can give no reason why there is doubting. It was unreasonable, because he was assured of— I. The Goodness of Christ. He had just witnessed the multitude being fed by Him with five loaves. He must have known the great compassion of Christ, yet he doubted. You may also go this far, to believe in His love, His suffering, and death, and yet have no assurance of salvation. II.. The Power of Christ. He is even now seeing Him ~a1king on the sea. lie knows that almighty power is His, yet he doubts. Are you not perfectly satisfied that He is divine, and that all power is His? Then wherefore do ye doubt? II.. The Presence of Christ. He was quite confident that the all-conquering Master was at hand, that he could both hear him and see him; yea, touch him and save him, yet he doubted. He is near to all that call upon Him. You know, as God, He is near, and that He stands at the door and knocks. Yet ye are in doubt. IV. The Willingness of Christ. Peter had heard from the Lord’s own lips His sweet word. “Come.” He knew that the invitation was given to himself, and given by Him alone who could give such an invitation. Ye the doubted. Jesus still says. “Come unto Me” (Matt. 11. 28). ‘‘You know this call is for such as you.” Yet ye doubt ~.WHEREFORE DOST THOU DOUBT?

THE ALMIGHTY SHEPHERD.. “The Lord is my Shepherd, I shall not want” (Psa. 23 1).

THIS is a fountain of Living Water, Look at it as the night of sorrow and suffering, language of— I. Real Confession. The Lord is my Shepherd. because I have taken my place at His feet as a sheep—

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1. Acknowledging my ignorance-“Mind blinded.. 2. Acknowledging my waywardness-“Gone astray.” 3. Acknowledging my helplessness- “Undone.” 4.Acknowledging my dependence- “I will trust.”

11. Peaceful Assurance “ The Lord is my shepherd.” He is mine- 1.Because He hath purchased me with His blood. 2.Because He hath led me by His Spirit. 3.Because He hath fed me by His word. 4.Because He hath kept me by His power.

III. Unwavering Confidence. “ I shall not want.” I shall not want whatever. He thinks shall be for my highest good and His glory. 1. Because His riches are unsearchable. 2 Because His power is almighty. 3. Because His faithfulness is unfailing. 4. Because His love is unchanging.

EMMANUEL Matthew 1. 23

” They shall call His Name Emmanuel, which, being interpreted is, God with us.”

1. God with us in the flesh (1 Tim. 3.16; John 1. 14. 2. God with us as a redeemer (Acts 20. 28; 1 Peter 1. 18, 19). 3. God with us to reconcile (2. Cor. 5. 19). 4. God with us in all fullness (Col..2.9; John 1. 16, 17). 5. God with us as an example (Phil. 2.5.6.) 6. God with us as a companion (2 Cor. 6. 16) 7. God with us always (Matt. 28. 20; Heb. 13. 5, 6).

LIBERTY BEFORE SERVICE.

“Let My son go, that he may serve Me” (Exod. 4. 23). THESE words reveal the mind of God with regard to His people. From them we may learn that— 1. God has Sons. “Israel is My Son” (Exod. 3. 22). Chosen by Him, and claimed, because redeemed. Now are we the sons of God, chosen in Him before the foundation of the world. What a privilege 1 All who receive Christ become sons (John 1. 12). II. God’s Sons Sometimes get into Bondage. Israel was in bondage in Egypt under hard taskmasters. Again and again were they led into captivity because of their rebellion against the will of God. Sin will bind a son of God as firmly and as surely as a servant of Satan. Pride, cavy, self-will, love of pleasure. and the fear of man fetter the lives of many a son

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We drift into captivity when we turn aside from faith There is no midway between the liberty of the Spirit and the bondage of sin. “ Ye cannot serve two masters.” III. God Desires His Sons to Live in Freedom. “Let My son go.” To deliver us from the power and dominion of sin and Satan He gave His Son. Our lives dishonour Him when our gifts and affections fall into the snare of the devil. The man who hid his master’s talent in the earth was the slave of fear. “Sin shall not have dominion over you, for ye are not under the law, but under grace” (Rom. 6. 14). “Stand fast in the liberty wherewith Christ hath made you free” (Gal. 5.1). IV. God Wants His Sons Free that they may Serve Him. Salvation must come before service. The fettered slave must be loosed before he can work. Being delivered from all our enemies, we serve Him without fear (Luke 1. 74). “Being made free from sin, we become the servants of God” (Rom. 6. 22). Disentangled from the thraldom of Satan, the love of sin, and the cares of the world, we are free to serve our loving and redeeming Lord. Slaves serve for fear, hirelings for wages, sons for love.

‘1 AM THE WAY.” John 14. 6.

CHRIST has not come to show us the way, nor has He come only to make the way, but to be the Way. He is the Way.

1. He is the New and living Way. 2. He is the Way through suffering. 3. He is the Way to the Father. 4. He is the Way into Salvation. 5. He is the Way into the Holiest. 6. He is the Way consecrated for us. 7. This is the Way; Walk ye in it”

Heb. 10. 19Heb, 10. 19, 20.

Eph.2.l8.John 10.9.Heb. 9. 8,

John 14. 6.(Isa. 30.21)

THE GREAT QUESTION.

“What must I do to be saved” (Acts 16. 30) THIS is, perhaps, the most important question that can come from the lips of mortal man. A great work has been wrought in him when he is constrained to ask it. Christ Himself is God’s only answer to this cry of man’s deepest need, but the manner of appropriating this gift is differently expressed in the Scriptures of Truth. I. Believe on Him and be Saved. “Believe on the Lord Jesus Christ, and thou shalt be saved.” He was born a Saviour, He died to save, He lives to save - “Believe ye that Tamable to do this?’’ (Matt. 9.28). II. Receive Him and be Saved (John 1. 12). He is God’s gift to a perishing world. Every perishing man may take Him. ‘‘The gift of God is eternal life’’ (Rom. 6. 23).

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III. Come to Him and be Saved (Matt. 11. 28). Your good works are like broken cisterns that can hold no water; they are physicians of no value. “Him that cometh unto Mel will in no wise cast out’’ (John 6. 37). IV. Trust in Him and be Saved (Psa. 2. 12). Trust not in feelings, emotions, nor the striving arm of flesh. Trust not in your own righteousness, nor in your own understanding. Only trust Him. V. Hear Him and be Saved. “This is My beloved Son, hear ye Him.” Hear, and your soul shall live. VI. Look unto Him and be Saved (Isa. 45. 22). “As Moses lifted up the serpent, so must the Son of Man be lifted up” (John 3. 14). “The wounded looked, and straight were cured.” Look and live. VII.. Yield to Him and be Saved. “Yield yourselves to God” (Rom. 6. 13). Yield to His Word, to His will, to His way. Let go every self-supporting twig, and fall, body, soul, and spirit, into the arms of Jesus. Let your will to Him be given. “Ye will not come to Me that ye might have life” (John 5. 40).

CHRIST’S LOVE AND SACRIFICE AS OUR EXAMPLE. Ephesians 5. 2.

1. He gave Himself for us. His whole being was cast as a weight into the scale of redemption. 2. He gave Himself to God. His life and death was also a gift to God as well as for us. 3. He gave Himself an offering and a sacrifice. Two aspects of His character as a Redeemer; a peace-offering and a burnt-offering, a holy life and an atoning death. 4. He gave Himself a sweet-smelling savour. Infinitely pleasing to God. 5. He gave Himself because He loved us. His love was stronger than death. 6. He gave Himself that we should walk In love. Love constrained Him to yield up His all. His was a walk in love. 7. He gave Himself that we should walk in love, as He loved us (John 13. 34; 1. John 3. 11-16).

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SEED THOUGHTS Some Attitudes Towards Christ, As Seen in John V1.

1. The curious,

2. The false enthusiast, 3. The receptive,

4. The sensual seekers, 5. The skeptical inquirers,

6. The murmurers, 7. The mocking questioners,

8. The offended hearers, 9. The backsliding disciples,

10. The open confessor, 11. The secret deceiver

verses 2. 14, 15.

21. 24-26

28, 29, 36. 41, 43..

52. 60-61,64

66. 68, 69. 70, 71.

A SURE LIGHT IN A DARK PLACE. 2 Peter 1. 19.

PETER was an eye-witness to the glory on the mount, and heard the voice from Heaven, and yet he declares that we have a more sure Word. Visions and voices are not enough without the WORD. The— I. Dark Place. The world in its ignorance of God, the Christless heart, and the Godless life, are all dark places. II. Sure Lamp. “Word of prophecy.” God-breathed and God-honoured (2Tim. 3.16; 2 Sam. 23.2). III. Timely Counsel. “Whereunto ye do well to take heed.” As a light it is shining now, revealing things to come, but many love the darkness rather than the light. IV. Glorious Prospect. “Until the day dawn.” Until “Christ, who is our life, shall appear” (Col. 3. 4). Until the day-Star arise in your hearts, or, as Newberry reads it, the light-bearer. Believe His Word and the day-star will arise in your heart now (2 Cor. 4. 6). We have, like the Israelites in Egypt, light in our dwelling whilst we wait for the day-dawn upon this darkened world.

SOME “ I WILLS “ IN HOSEA II. verse

I will allure. The work of the Spirit, 14.2. I will give. The gift of the Son 16.3. 1 will betroth The Word of promise 19.

“I AM THE DOOR.”

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John 10. 9. DR. White, of America. gives us the following suggestive notes on this most

comprehensive text. We have here— 1. Simplicity “ I am “2. Exclusion, “ By Me “3. 1nclusion “ If any man “4. Condition “ Enter in “5. Certainty “ Shall be saved “6. Liberty, “ Go in and out “7. Provision “ Find Pleasure “

JACOB.

1. His vision as a pilgrim. Genesis 28.12.2. His love as a servant, “ 29. 20.3. His victory a prince “ 32. 29.4. His trials as a parent. “ 37. 22.5. His encouragement as a believer, “ 46. 2 - 4.6. His faith as a dying saint, “ 47. 29.

A PREACHER’S NEED. Ephesians 6. 19, 20.

I. The Prayers of the saints. “And for me.” 2. Liberty in speaking. “That utterance may be given me.’’ 3. Courage to speak. “That I may open my mouth boldly.” 4. Faithfulness to the Gospel. “That I may make known the mystery of the Gospel.”

REMEMBER.

1. From whence thou art fallen, .. Rev. 2. 5. 2. Now thy Creator. .. .. ............ Eccles. 12.1. 3. Lot’s wife, .. .. .. .. ..................Luke 17. 32. 4. Son, remember, .. .. ................Luke 16. 25.

THE CALL OF THE LIGHT. Ephesians 5. 13, 14.

1. The nature of the light. Manifests things as they really are. 2. The voice of the light, it cries: (1) Awake to the sleeper. (2) Arise from among the dead. 3. The blessedness of walking in the light. “Give thee light.”

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THIS IS THE WAY. Colossians 1. 9-12.

1. Knowing the will of God. 2. Walking in the way of God. 3. Working the work of God 4. Waiting the time of God. 5. Suffering patiently for God. 6. Rejoicing in God. 7. Thankful to God.

THE UNSEARCHABLE RICHES OF CHRIST. Ephesians 3. 8.

WHAT are the riches of earth, or sea, or sun, compared to these. Yet all are His.

I. What these Riches are. Unsearchable— 1. RICHES OF His WISDOM (Rom. 11. 33). Evidenced in creation, providence, redemption. 2. RICHES OF His GRACE (Eph. 1. 7). Evidenced in His love, sacrifice, mercy. 3. RICHES OF HIS GLORY (Phil. 4. 19). II. Who these Riches are for. “Gentiles.” These riches are offered to us— 1. Through His HUMILIATION (2 Cor. 8. 9). 2. Through His EXALTATION (Phil. 2. 9). 3. Through His INHERITANCE (Col. 1.18,19). III. How these Riches may be had. “I counsel thee to buy of Me gold tried in the fire that thou mayest be rich (Rev. 3. 18), 1. Buy of HIM. 2. Buy WITHOUT MONEY (Isa. 55. 1,2).

NONE OTHER NAME. Acts 4. 12.

I. A great necessity. “We must be saved.” Because lost and helpless. II. A great possibility. “Salvation.” Christ has come to seek and save. III. A great authority. His “Name.” There is none other name, but thank God there is a Name that means salvation (Matt. 1.21; Acts 10. 43). IV. A great responsibility. ‘‘None other name” (1 Tim. 2. 5, 6). (1) No other way (John 14. 6). (2) No other foundation (1 Cor. 3. 11). (3) How escape if neglect?

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THE SERVANT’S PRAYER. Acts 4. 29.

I. It implie8 confession. “Thy servant.” This is a good confession. What a Master ! II. It suggests danger. “Their .” These are never awanting where there is faithful service. III., It appeals for protection. “Behold their,” etc. As Hezekiah spread the letter before the Lord (Isa. 37. 14-17). IV. It pleads for boldness. “That with all boldness “ etc. (Acts 14. 3). V. It urges His honour. “That they may speak Thy Word.” Powerful argument. VI. It presses for Instant help. “Now Lord.” Faith is always importunate.

THE WAY OF LIFE.

1. Saved by the grace of God ................................. Eph.2. 1. 2. Justified by faith in God, .. .................................. Rom. 5. 1. 3. Redeemed by the blood of God, ......................... Acts 20. 28. 4. Assured by the Word of God,........................... .. I John 5. 13. 5. Kept by the power of God, I Peter ......................1. 5. 6. possessed by the Spirit of God, .......................... 1 Cor. 6. 19. 7. Presented before the presence of God, ................Jude 24.

THE CHOICE OF GRACE. “According as lie hath chosen us in Him” (Eph. 1. 4).

“According as lie hath chosen us in Him”................ (Eph. 1. 4). 1. Who? “He hath,” ,. ........................................... . 2 Thess. 2. 13. 2. What? “Chosen us.” 3. How? “In Him.” 4. When? .............................................................. ...“Before the foundation of the world.” 5. What for? ..............................................................“That we should be holy”

A COSTLY BLESSING. “GOD bath sent His Son to bless you by turning you” (Acts 3.26).

I. Whom God sent. “His Son.” What a sacrifice, what suffering ! II. Why God sent His Son. “To bless you.” What grace, what love III. Wherein this blessing consists. (1) In turning from iniquities (Titus 2. 11). (2) In turning to God (1 Thess. 1.9).

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THE PERFECT LOVE OF GOD.. I John 2. 5, 6.

I. The source of It. “Love of God.’ • Great as His nature, deep as eternity. II. The sphere of its perfection. “In Him is the love of God perfected.”

1. THE WORD IS TO BE KEPT. 2. The keeper of it is blessed with the PERFECT LOVE OF GOD. III. The assurance it gives. “Hereby know we that we are in Him.” In this we have— I. The confidence of KNOWLEDGE, “Know.” 2. The confidence of EXPERIENCE. “In Him.” IV. The manifestation of It. “Walk even as He walked.” His was the walk of— I. Unwavering faith. - 2. Entire submission. 3. Graceful humility. - 4. Steadfast perseverance. 5. Patient suffering. - 6. Active Service 7. Conscious victory.

REDEEMED TO BE POSSESSED. Galatians 3. 13, 14.

1.. Condemnation.................... .. .. “Curse of the law.” 2. Redemption............................... “Christ hath redeemed us.” Purchased. 3. Substitution................................ “Made a curse for us.” By His Father’s appointment and by His own choice (Isa. 53). 4. Possession.................................. “That we might receive the promise of the Spirit.” It is His purpose that His purchased possession should be possessed by the presence of the Spirit of power.

KNOWING GOD. ”Be still and know that l am God” (Psa. 46. 10).

I. A declaration. ........................“I am God.” This is a revelation of Himself— 1. As a Refuge........................... (verse 1).

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2. As a Helper ...........................(verse 1). 3. As a Conqueror..................... (verse 9). 11. An exhortation. “Know that I am God.”-- 1. By believing on Him. 2. By yielding to Him. 3. By serving Him. III. A consolation “Be still.”-- 1. Be still concerning the PAST. Guilt removed and sins forgiven.. 2. Be still concerning the PRESENT. His grace sufficient. He is able to supply all need, and to keep from falling. 3. Be still concerning the FUTURE. “He doeth all things well.~’ “All things work together for good to them that love Him” (Rom. 8. 28). Be still, and know it. “BE NOT AFRAID, ONLY BELIEVE.” Mark 5. 36. I. Be not afraid— 1. That your sins are too many 2. That His love is too partial. 3. That His mercy is too shallow. 4. That your day of grace is past. 5. That the Word of God will fail. H. Only believe— 1. That He is able to save. 2. That He is willing to save. 3. That He will save. 4. That He does save. 5. That He has saved.

THE SERVANT’S PRIVILEGES AND POWER. Isaiah 49. 1-3.

I. The Privilege. I. CALLED........................... .......... . The Lord hath called me. 2. NAMED. .............................. .......“He hath mentioned my name.” 3. CLAIMED........................... ........ “Thou art My servant.” 4. SHELTERED............................... “In the shadow of His hand bath He hid me.” 5. HONOURED.................................“in whom I will be glorified.” II. The Preparation. 1. POLISHED.................................. “Made me a polished shaft.”

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2. SHARPENED,............................. “Made my mouth like a sharp sword.” 3. READY........................................ “In His quiver bath He hid me.” III. The Purpose. 1. To SERVE..................................... “My servant” 2. To GLORIFY HIM........................ “1 will be glorified.” THE LEPER CLEANSED. 1. Condemnation, ................................ “ Leviticus 13.44. 2. Confession, ....................................................... 13.44. 3. Separation, .. .....................................................13.48. 4. Substitution, ......................................................14. 3-6. 5. Justification,...................................................... 14.7. 6. , .. ., ,, ......................................................... .....14. 8. 7. Consecration,.................................................... 14. 14-18.

THE BLESSEDNESS OF THE POOR IN SPIRIT. Matthew 5.3.

I. The poverty spoken of. “Poverty of spirit.” This is not something put on, but that which concerns the inner character (spirit). It is not earthly poverty, neither does it mean the spiritually poor. It is the poverty of— 1. BROKENNESS OF HEART (Psa. 51. 7). A deep sense of personal unworthiness. 2. SELF-DISTRUST. “No confidence in the flesh” (Phil.3. 3). “In me dwelleth no good thing” (Rom. 7. 18). 3. ENTIRE DEPENDENCE. Living by faith. “Without Me, nothing” (John 15. 5). II. The nature of this blessedness. This is the kingdom. They come under the reign of grace. A present possession. 1. CHOSEN BY GOD (1 Cor. 1. 28, 29). The poor in spirit are the chosen of Heaven. 2. INDWELT BY GOD (Isa. 57. 15). The humble heart is the abode of God. 3. RICH IN FAITH (Jas.2. 5). Faith will buy anything from God. It is the current coin of the kingdom. 4. DIVINELY CARED FOR (Isa. 66. 2). “To this man will I look that is poor, and of a contrite spirit” (Isa. 66. 2). This is the look of continual favour which is the blessedness of the poor in spirit.

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SALVATION. Ephesians 2. 8,9.

1. It is not of works. 2. It is not of yourselves 3. It is by grace 4. It is the gift of God. 5. It is through faith. “So great salvation.”

CHRISTIANS AS PARTAKERS. “We are made partakers of Christ” (Heb. 3. 14).

1. Of His divine nature, ....................... 2 Peter 1.4. 2. Of His Holy Spirit, .. .................... .. Heb. 6. 4. 3. Of His holiness, .. ....................... ... Heb. 12. 10. 4. Of His sufferings, .. . ..................... .. I Peter 4. 13. 5. Of His chastisements, .................... . Heb. 12. 8. 6. Of His consolation, ......................... 2 Cor. 1.7. 7. Of His glory, .. ............................ .. 1 Peter 5. 1.

PRECIOUS BLOOD. I Peter 1. 19.

CIRCUMSTANCES make things precious. Hunger makes bread precious; thirst, water; poverty, riches. Sin and condemnation make the blood of Christ precious. 1. Precious because of its redeeming power. “Redeemed not with silver, but with the precious blood of Christ” (Acts 20. 28). 2. Because of its cleansing power (1 John 1. 7). Purity before fellowship. 3. Because of its pacifying power (Col. 1. 20). It pacifies the broken law and the guilty conscience. 4. Because of its reconciling power (Eph. 2. 13). The blood relations of Heaven. 5. Because of its ~1nboldefliflg power (Heb. 10 19, 20) The right of Sonship. 6. Because of its overcoming power (Rev. 12. 11). Overcoming the world, the fear of death, and the power of the devil. 7. Because of its song-inspiring power (Rev. 5. 9). Who can sing like scarless victors through the keeping power of their Captain’s blood. A new song for new souls in a new sphere.

EVIDENCES OF SALVATION. “That ye may know that ye have” (1 John 5. 13).

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THOSE who are in the enjoyment of salvation show it-- 1.. By praising God for it, . .......................... .. I Peter 2.9. 2. By abhorring themselves, .. ......................... Job 42. 5,6. 3. By delighting in prayer.............................. .. Acts 9. 11. 4. By thirsting for the Word of God,................ Psa. 19. 10. 5. By seeking to please the Lord, ................... Col. 1. 10. 6. By bringing others to Him. ......................... John 1. 40-42.

SELF-DECEPTION Galatians 6. 3.

1. A real nothing......... 2. An imaginary something

3. A final deception.

HE COULD NOT BE HID. Mark 7. 24.

I. Who? (1) Christ as God mysteriously incarnated. (2) As His Gift to a starving world. (3) As the Light of men. II.. Why? ‘‘He could not be hid.” (II) Because of Old Testament prophecy. (2) Because of His character. It was not possible to hide love, light, life. (3) Because He had gifts for men. III. When? “He could not be hid.” (1) When in the bosom of His Father. The beloved Son must be given up. (2) When after He was thirty years of age. Then he presented Himself to John at Jordan as the Lamb of God. (3) When in the house. It was noised abroad. No house big enough for Him. (4) When in the tomb. Death and the grave could not hide Him. IV. To whom? “He cannot be hid.” (1) To those who seek Him. “Ye shall find Me when ye shall seek for Me with all your heart” (Jer. 29. 13). Seek and ye shall find. (2) In those who find Him. When Christ dwells in the heart the fragrance of His sweet Name and the light of His presence cannot be hid. ‘‘He could not be hid,” but He may hide Himself (John 12. 36). (3) To the unbelieving world. For the time will yet come when “every eye shall see Him.” The same Jesus shall in like manner come “as ye have seen Him go into Heaven” (Acts 1. 11). (4) To the dead, small and great. He will be ‘‘Judge of all” (Rev. 20. 11-15).

SALVATION. Ephesians 1. 7.

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1. A gracious provision, .................................. “Redemption.” 2. A supernatural condition, ............................ “In Him.” 3. A marvellous channel, ..................................“Through His blood.” 4. A blessed experience, ................................. “The forgiveness of sins.” 5. An infinite measure,...................................... “According to the riches of His grace.”

THE NEW LIFE. Galatians 2. 20.

1. A blessed experience, .. .............................. “1 now live.” 2. An encouraging testimony, ...........................“I live by faith.” 3. An all-sufficient source,................................ “The Son of God.”

CHARACTERISTICS OF A CHRISTIAN WOR1(ER. Jude 20-23.

1. He builds himself up in the faith. 2. He prays in the Holy Ghost. 3. He keeps himself in the love of God. 4. He looks for the all-sufficient mercy of God. 5. He has compassion on the perishing. 6. He seeks to pull lost ones out of the fire. 7. He hates a flesh-spotted garment.

THE WORD.

1. As the Engrafted Word it is to be received .......................(Jas. 1. 21). 2. As the Faithful Word it is to be held fast ...........................(Titus 1.9). 3. As the Word of Life it is to be held forth ..........................(Phil. 2. 16). 4. As the Word of Truth it is to be rightly divided................. (2 Tim 2. 1).

JUSTIFICAT10N Romans 5. 1, 2.

1 The conditions of justification. (I) Not of works. (2~ Through Jesus Christ. (3) By faith. II.. The privileges of the justified. (1) Peace with God. (2) Access into grace. (3) Rejoicing in hope.

“MADE”

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1. Die world was made by Him ...............................(John I. 10). 2. He made Himself of no reputation ........................(Phil 2. 7). 3. He was made under the law................................ (Gal. 4. 4,). 4. He was made sin for us .......................................(2Cor. 5.21). 5. He was made a curse for us.................................(Gal. 3. 13). 6.He was made of God unto us, wisdom, righteousness, Sanctification, and redemption (1Cor.1 .30).

ILLUSTRATIONS.

THE POWER OF UNITY. IN Western Africa there is a terrible insect called the ‘Driver Ant.” They move in immense crowds, and every living thing flies before them. No animal can withstand them. Singly they are utter insignificance itself. What would be the influence of Christianity if all who profess it, and possess it, were united in the Spirit of Jesus Christ? The powers of darkness would fly before it; open sinners would be ashamed. Such a blessed victorious march will take place when the King Himself appears. DROWNING LUSTS. THERE’S a species of eagles which are bold enough to attack the seal. They suddenly fix their claws into its flesh, and by the strength of its wings pull the seal ashore. But sometimes the seal is too strong for the eagle, and not being able to let go its hold it is dragged down into the deep and is drowned. How often men lay hold of sinful pleasures, expecting to master them, but they are overcome by them. Their heart’s affections are so fixed on them, and. settled in them, that they cannot let go, and so are dragged down into the perdition that drowns men’s souls. UPRIGHTNESS. IT is possible even in the Christian life to be practising what in worldly affairs would be called “jobbing.” A Jobber is one who tries to turn his official position and actions to his own private advantage. Religious jobbers are those who seek holy office and do Christian work for their own selfish ends. Like Jockeys, they ride another man’s horse for profit.. INDECISION. THERE is a fable of a hungry ass that was put between two bundles of hay. It looked at the one, then at the other, and could not decide which to eat first, till it died of starvation. Just about as stupid and foolish are those who halt between two opinions till they die in their sins. ‘‘How long halt ye?” (1 Kings 18.21).

REMEMBER THE YOUNG. THE Christian ministry should resemble the pretty little “Juniper.” which brings forth

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young berries while the older ones are ripening. If it neglected the young ones it would soon have no old ones to care for. While seeking to bring older Christians to maturity, let us not forget the children. “Feed My lambs” (john 21, 15). FAITH. VERY many years ago a man was condemned to be hanged. While on the scaffold he asked a drink of water. His request was granted. but his hand shook so much that he could not drink it. “Take time,” said the king, who sat by to see the end of the law, “you will not be hanged till you drink it.” In a moment the culprit dashed the cup from him, saying, “Well, I’ll never drink it, so I can never be hanged.” He took the king at his word, and his life was saved. SPOTTED CHARACTERS. THE brill, or pearl fish, is somewhat like a turbot, and is known by its white pearly spots. But pearly spots don’t make pearls, although pearls may have spots. A man may be spotted with many Christian characteristics and yet be as far from being a Christian as the brill is from a pearl. God’s children may have spots, but the spots do not make them children. “Ye are the children of God by faith” (Gal. 3. 26). THE CHRISTIAN’S BURSARY. IN Scotland a “bursar” is a student whose maintenance comes from funds derived from endowment. Every student in the school of Christ, whose heart has been yielded to God, has received the divine bursary of all-sufficient grace. “My grace is sufficient for you; My strength is made perfect in weakness” (2 Cor. 12. 9). To gain the bursary of His grace and strength is enough to maintain any one. POWER FOR SERVICE. A GOOD deal of power is gained for service by being continually at it. The magnet increases rather than diminishes its force by constant activity. It gradually loses its power when hung up and doing nothing. Magnetic power may be imparted and developed. So with spiritual power, it is imparted by the Holy Spirit, and may be developed by active work for the Lord. Those who have most power for God are usually those who are most devoted to the Master’s cause. BLESSED AFFLICTION. ALEXANDER PEDEN, in one of his sermons, speaks of a woman being asked, “How she did these evil times.” (killing times). ‘‘I do very well,’’ she answered. ‘‘I get more good of one verse now than I got of the whole Book langsyne. He hath cast me the keys of the pantry door and bidden me take my fill.” Yes, trials make His promise sweet. SEALED.

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To prevent embezzlement, the government stamps or cuts out its mark, the broad arrow, on all solid materials used in His Majesty’s dockyard. The Royal stamp of Heaven is set upon all the souls that belong to the kingdom of God. Every redeemed one is a marked one. Ye are sealed with the Holy Spirit, ye shall be Mine. 290 Handfuls on Purpose. SHINING CHRISTIANS. EVERY diamond does not shine alike. Some cannot shine because they have never been cut. The brilliancy of the light depends largely upon the character of its facets. Three things are needed to make us shine: (1) We must be diamond’s. Saved ones, precious in His sight. (2) We must be cut. Fashioned after His own will. (3) We must abide in the light. In His light we shall see light, arid be lights in the world. THE ROBE OF RIGHTEOUSNESS. EVER since the fall of Adam there is a powerful instinct in man to adorn himself. Love of self and personal adoration have taken the place of love to and admiration of God. The savage hopes to be admired because of his tattooing, and the fashionable lady because of her Parisian finery. Adam and Eve may have admired their fig-leaves, but they were not clothed till God covered them with skins- We may be priding ourselves on our beauty and accomplishments while God sees only our nakedness. The righteousness of God alone can cover the shameful nakedness of man as a sinner. It is “unto all and upon all them that believe” (Rom. 3. 22). CHRISTIAN KINSHIP AND VARIETY. “GOD hath made of one blood all the families of the earth.” God hath also made of the one blood of His Son a redeemed family from all the nations of the earth. The same mineral spices are found in the tropics as in our own country, yet the vegetable forms are entirely different, their relationship to the sun make all the difference. Just as the same Spirit dwells in all the children of God, yet the outward fruits and effects are very varied. Our personal and abiding relationship to Christ as the Son of righteousness determines the character of our fruitfulness. FIERY TRIALS. BEFORE colours can be fixed in glass it must be subjected to a most powerful heat, then the glass may be broken in pieces~ but the results of the fire can never perish. Some truths need to be burned into us, for this purpose the furnace of affliction is frequently used. Lessons SO learned are sure to abide, therefore glory in tribulation also. PREACHING AND TEACHING THE farmer has two ways of planting his seed. In planting corn he scatters it broadcast In

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sowing turnips the seed is carefully poured into the drill. The preacher scatters the seed of the Word broadcast. The teacher pours it into the heart as they are able to bear it, “Rightly dividing the Word of Truth” (2Tim.2. 15). A CRIPPLED TONGUE. THERE is a certain condition of the nervous system termed aphasia in which the patient is unable to express his thoughts in speech. The connection between his mind and tongue has been severed. How many Christians are afflicted with this malady? They may think well of Christ, but they never speak for Him. WARFARE. IN the kingdom of nature every animal has its enemy, and the enemy will be according to the position and power of each animal. The tiger has the lion, the wasp the hornet, and the fly the wasp. When a man is born into the kingdom of God, and seated in heavenly places. he has more powerful enemies to resist than before. He is then brought into conflict with principalities and power’s and wicked spirits” (Eph. 6. 12). The greater man has the greater foe. But clothed in the whole armour of God we are able to stand. HYPOCRISY. ALONG the coasts of the frozen seas, in the Government of Archangel, there is said to be about 1000 families called “Samoiedes’’ who adore and pray to the bear. They offer prayer and sacrifices to him, then hunt him to death. They acknowledge him as their god, then do all they can to hinder him and to crush him out of existence. How much better are those who profess to believe in Jesus Christ, and yet by their wicked works deny Him, putting Him to an open shame, giving Him no place in their lives. With the lips they confess, but their heart is far from Him. THE BIBLE. IN the Ark was the golden pot that had manna.” (1) The Bible is a pot. It was made for a purpose. (2) A golden pot. It is pure, precious, imperishable. (3) It has manna in it. The Word of Life, bread from Heaven. (4) It is in the Ark. Shut up with Christ, preserved by divine power. THE CROSS. IN the South Sea Islands there is a tree whose fruit when roasted forms a good substitute for bread, called “Breadfruit tree.’’ The Cross of Christ is a ‘‘bread-fruit tree,’’ planted by God for a famishing humanity. Its fruit is real living bread, imparting life to the dead. CHARITY. WHEN the people on the other side of the globe look up to Heaven they look a different

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direction from us, but that is no reason why we should quarrel with them. In connection with the two hemispheres of the Old and~ New Testaments there is much room to differ, but none to doubt. At noon the people living on the equator have their shadows falling in different directions. But they cannot help that, the sun maketh them to differ. So by the grace of God we should agree to differ. CANDIDATES FOR HEAVEN. IN the glorious days of old Rome all those who were applicants for office wore white robes. They were called candidates because clothed in white, as the word literally means. Candidates for Heaven are known by the garments unspotted from the world. Have you “washed your robes and made them white in the blood of the Lamb?” (Rev. 7. 14). JELLYFISH PLEASURES. THE jellyfish is perhaps the most harmless looking of all inhabitants of the ocean. It is like the pleasures of sin, attractive in form, but deadly in character. See how it acts. Small fish may delight for a moment in the sheltering folds of its seemingly soft and tender tentacles, but ~n a little while it is paralyzed captured and devoted Jellyfish pleasures are swimming about in abundance in the sea of human life. Strong drink is the name of one of them, gambling, the giddy dance, and love of money are others. The jellyfish temptations of business and society are numberless. Avoid them as you would a monster jellyfish while bathing. SELF-C0NCEIT. THE gad-fly is a notorious source of annoyance to the poor, harmless sheep. It fastens on their nostrils and causes great pain. To avoid its attack the sheep on seeing its approach holds its nose near the grounds or buries it in the dry earth. Self~c0n~t is the gad-fly that brings many annoyances to the sheep of Christ’s flock. Would that Christians were as wise and wary as the poor sheep, to bow their head in the dust at the first sign of its approach A humble walk with God will save us from many an attack of this ~ enemy of the soul and of the cause of Christ. This gad-fly seems to have its nest in a deep recess of the natural heart HOLINESS. AN antiseptic is that which counteracts putrif1catiOn~ but to be effective it must come into contact with it. The Holy Spirit dwelling in us is the almighty antiseptic for the lusts of the flesh. “Sin shall not have dominion over you” (Rom. 6. 14). KING SIN. THE “basilisk,” or little king, is a fabulous serpent having a crown on its head, whose

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breath and look were supposed to be fatal. Sin in the heart, when loved and obeyed, is a crowned serpent whose look and breath is withering and killing. “Sin, when it is finished, bringeth forth death” (James 1. 15). THE WORD OF GOD, A WEAPON. THE “quinquina,” a medical plant well known in Venezuela and Peru, has been extolled by Sir Samuel Baker as the African travellers best friend, because it is a powerful weapon against the demon host of fever and agues. The Word of God is the believer’s quinquina while in the wilderness of this world. It is the almighty weapon of His warfare by which the fevers of passion and over-anxiety, and the agues of doubt and unbelief are overcome. Through the depths of tropical trouble the spiritual pilgrim may safely go while in possession of this wonderful antidote. “It is written” (Luke 4. 12) broke through the armour of Satan. FORM WITHOUT FRAGRANCE. AN antholite is a flower turned into stone, still showing the form, but the fragrance is gone. Are there no antholite Christians among us who used to be fragrant for Christ, but who are now as stiff and as dead as a stone. Petrified lives, “having the form of godliness without the power” (2 Tim. 3. 5). CHRISTIAN INFLUENCE. THE higher the hill-top on which we stand the longer will the shadow of our presence be. The higher we climb into the light and likeness of our Lord and Master the deeper and farther will the shadow of our influence reach for Him. TESTIMONY AND FRUIT BEARING. EVERY blossom does not ripen into fruit. An abundance of blossom does not always result in abundance of fruit, but a scanty blossom is sure to prove a scanty harvest. So there may be much testimony and little fruit, but where much fruit is found there is always much testimony. The pineapple (best fruit) is the fruit of many flowers. “Herein is My Father glorified that ye bear much fruit” (John 15. 8). SPASMODIC SERVICE. THERE ~S a medicine called antispasmodic, supposed to be a remedy for spasms or convulsions. Is this not a much needed medicine for many Christian workers, who only do service for Christ now and again, and do it like one in a convulsion fit? You can easily see that they are not happy in it. The antispasmodic for such is the endowment of the Holy Spirit, which fills the heart with love for souls, and faith in Christ. This makes work steady and persevering. KNIGHTED FOR SERVICE. To be a “Knight of the Bath” one had to undergo the ceremony of bathing at the

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inauguration, as an emblem of the purity henceforth required of him by the laws of chivalry. It takes a chivalrous man to be pure. Those washed in the blood and bathed in the love of God have been inaugurated into the knighthood of Heaven. Are you a knight of this holy baptism? Show it by a holy and useful life. 296 Handfuls on Purpose. THE UNFAILING GOSPEL. “ANODYNE” is often prescribed as a means of relieving pain. The word, in fact, means ‘‘soothing,” or “freeing from pain.” But anodyne, like every other earthly remedy frequently jails to make good its beautiful name. The almighty, never-failing anodyne for the woes of the world and the sins and sorrows of the human soul is the Gospel of Jesus Christ, which is the healing, soothing power of God to every believer. THE HIDDEN PART. “SOME people,” says Sir T. Overbury, “are always boasting of their noble ancestry. They make a show and flourish, but like the potato, the best part of them is buried underground.” This may be a poor compliment to such landed gentry, but it is a good feature in the Christian character. Some professing Christians are like the almost bankrupt draper who keeps his whole stock in the window, all they have is open to the public gaze. Others are like the potato, the best part of them is the hidden part, the closer you go to them the better and more valuable do they appear. They have the truth in the inward parts. IMMORTALITY. IT is a scientific fact that nothing in nature can be annihilated. It has been said that ‘‘everything perishes, yet nothing is lost.” If the soul of man can pass into nothingness, then it is the only thing that can be annihilated. It is not likely that the most precious and marvellous thing God ever created is the only thing capable of descending into non-existence. Reason, common sense, Scripture, and the constitution of the soul alike declare their protest against such a thought. Spirit as well as matter can have many forms of existence and different spheres of being. “Because I live ye shall live also’’ John 14. 1’)). POWER FOR SERVICE. A BOX-IRON is useless for smoothing purposes until the red-hot bolt is shut up within it. Its power for service lies in its being possessed by an element not its own. “Be filled with the Spirit” (Eph. 5. 18), the Spirit of power and of burning, and your work will be effectual, and you yourself will be transformed by His indwelling presence. SERVICE. EVERY ship is not fit for the same service, every Christian cannot do the same work. In

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some harbours you may see the “block-ship,” an old man-of-War that has become inefficient for active service through age, but it is now useful as a defence of the port. If a man cannot fight in the evangelistic field, he may, if he belongs to the army of God, defend one or other of the forts of Christianity. A consistent life is always a good defence. ROTTEN LILIES. For sweetest things turn soured by their deed, Lilies that fester smell worse than a weed.’’ How lovely and fragrant is the life of a holy Christ-like man, but what a strong unsavoury smell there is about that once great professor who has gone back to the swine troughs of sin and open iniquity The influence of his life is far worse than that of the ordinary unregenerate weed. “I would that thou wert cold or hot, because thou art lukewarm I will spue thee out of My mouth” (Rev. 3. 16). JILTED. JILTED love must be a very painful experience. The man or woman who indulges in it is in league with hell. But the pleasures of the world and of sin jilt all who love and court them. Christ woos to win. “He is faithful that has promised” (Heb. 10. 23). No matter how poor or uncomely, He never jilts, not even at death. ACTS AND CHARACTER. Ii is a remarkable fact in nature that the outline of the leaf of any tree represents the outline of the whole tree. Every leaf declares the form and character of the tree to which it belongs. A little word or deed will often reveal a whole character. One hasty, uncharitable act shows a heart not right with God. It is impossible that the fruit can be otherwise than like the parent tree. “By their fruits ye shall know them;” by their thoughts God knows them. “Ye cannot grow figs from thistles” (Matt. 7. 16). THE COMFORTER. THE Egyptians used to deal with a famous drug called ‘‘nepenthes,’’ because it could lull sorrow for a day. In a world so full of sorrow pain-killers are in great demand. But quack remedies have no attraction for the believers in Jesus, for He has sent them “another Comforter” (John 14. 16) who abides with them for ever. ROOM FOR ALL. EVERYBODY knows what an omnibus is. The meaning of the name is “for all.” It may be easily crowded, and many may be refused admittance. The salvation of Jesus Christ is the omnibus of God. It is for all. No crowding here, none refused, no break-downs nor stoppages by the way. Whosoever will may come.

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THE TREE OF LIFE. THE “bread-fruit tree” grows in the South Sea Islands. The natives roast the produce of it, which is a good substitute for bread. This tree is God’s provision for them. For this bread they toil not, it is the gift of God. Behold the Cross of Christ, the divinely given “bread-fruit tree” for a perishing world. “He that eateth of this bread shall live for ever” (John 6. 58). THE TWO NATURES. IT has been found, through a microscopic examination, that within the body of a caterpillar there is a distinct but undeveloped butterfly. As the butterfly nature developes the caterpillar body must be put off, the crawling, earthly nature gives place to the new and higher life within. “Who shall deliver us from this body of sin and death?” (Rom. 7. 24). I thank God, Jesus Christ will. Put off the old man with his deeds. The new nature begotten in us by the Holy Ghost is after the image of the second Man, the Lord from Heaven, and will one day rise up in His glorious likeness. STEALING THE WORD. THE sea-mews catch the fish for themselves, but the skuas pursue them and rob them of their prey. The thievish skuas will not trouble themselves to dip into the ocean to get their own food, but live on what others bring out. Are there not many of God’s people who get their spiritual living in much the same way, who will not take time to dive into the ocean of God’s Word to get food for themselves, but who are constantly found hunting after those who do that they might take it from them. There is plenty in the sea for all. “Search the Scriptures” (John 5. 39). TEMPTATIONS. OUR temptations often come from unexpected quarters. The wily bird-catcher, to ensnare certain birds, usually employ fowls of the same feather. The unguarded bird does not dread its fellow, and is tempted into captivity. Beware of the cajolery of the old tempting devil. He may delude you through those who most resemble yourself. The captive lark in the hands of the tempter is more dangerous to the lark than the much dreaded hawk. The worldly Christian may be more dangerous than the avowed enemy. SIN, A CANCER. SIN has often been compared to cancer, and the likeness is more perfect than many think. This virulent, spreading canker got its name from its resemblance to the crab, the idea is a living disease. Sin is not like a rotten branch which may be easily blown off with the fair wind of more favourable circumstances. It is more like a living, crawling, poisoning crab in the soul, that can only be overcome by the fresh waters of a new life.

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HOLINESS. NOTHING is to be more dreaded than being ourselves the judges in this matter. The priest had to wash at the layer whether he thought himself clean or not. SELF - DEFENCE THE shell-fish, after the calamary order, defends itself when pursued by diffusing an inky fluid round it. Its chief object is to create a black lookout to save itself. The manner of this dirt-stirring mollusc is not unlike those vile persons who blacken the character of others to save themselves, whose only refuge is a cloud of dust. COUNSEL FOR PREACHERS. Pray for illumination. Use your imagination. Go in for illustration. But beware of exaggeration.

SIN. IN Greek lore ‘‘Briareus” was said to be a giant with one hundred heads. Sin is such a giant, every atom of its being is capable of putting on a self ~assert1V~ head. This briarean monster can only be overcome by the indwelling presence of Him ‘‘who was made sin for us, that we might be made the righteousness of God in Him” (2 Cor. 5. 21). THE WORD OF GOD. THE “burning-glass” is so formed as to concentrate the sun’s rays to a focus, so that their burning power is intensified. The Word of God is both a fire and a glass, it is in fact a burning-glass, it is divine truth concentrated. When it fails, focused on the heart of man, it is irresistible in its influence, it is as a fire in the bones. “The Word of God is quick and powerful” (Heb. 4. 12), piercing, withering, reviving, consuming. CASE-HARDENED. A WOODEN ship is case-hardened when it has been covered over with iron or steel, and made strong to resist all the influences from without, and to preserve all the contents within. A man is case-hardened to all spiritual influences when his feelings and finer sensibilities have been encrusted with selfish ease and love of the world. He desires to preserve what he has already got—a miserable portion.

CARTE-BLANCHE PROMISES. A CARTE-BLANCHE promise is represented by a white blank card, with the name of a wealthy man at the foot, and which may be filled up at the pleasure of him to whom it has

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been given. It is the Christian’s happy lot to have such given him, signed with the name of Him who has all power in Heaven and on earth. Here is one of them: ‘‘If ye ask anything in My Name I will do it “ (John 14. 14). THE GREAT COMMISSION. IN our Army and Navy there are many who wear the title of “non-commissioned officer.” They have an office but no commission. There are none such in the army of the Lord. Here every officer is a commissioned one: “Go ye into all the world and preach the Gospel” (Rev. 22. 17). ‘‘Let him that heareth say come.”

SPIRITUAL CATALEPSY. CATALEPSY is a fearful malady. It is the sudden suspension of all power to move or feel. This awful change may come in a moment. It is a fearful thing to trifle with the strivings of God’s Holy Spirit. Procrastinator, beware~ If the Spirit of God should cease

His gracious workings on your behalf, in that moment you would become a spiritual cataleptic. This means the cessation of your sense of sinfulness and of all desire to he saved, and the suspension of all power to pray or seek the Lord. Left alone to die in your sins. HINDRANCES. ANY substance which does net transmit such influences as heat or electricity is termed a ‘‘non-conductor.’’ Non-conductors are very useful when something hurtful is to be shut out, but they are very harmful when something good is hindered from entering in. The heat of God’s love and the electricity of God’s Spirit seek an entrance into our heart and life, but unbelief and love of the world act as most effective non-conductors. DEATH AND RESURRECTION. THERE is a chemical process known as catalysis, which has been defined in the following words: “It is the decomposition of a compound, and the recomposition. of its elements by the presence of another substance, which does not itself suffer change Decomposition denotes death, recomposition is literally a resurrection. This is accomplished, we are told, by the presence of one element that cannot change, by the power of the eternal Spirit. What an illustration is here also of the regeneration of a soul there is first the breaking down process of all pride and self-sufficiency. Then the remaking process by the quickening Spirit of God all done by One who is Himself unchangeable in His character and working. “ I am the Lord, I change not” ( Mal. 3. 6).

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