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Ministry of the Word 2002

"THE LORD HATH NEED OF THEM"

A. J. Gardiner

Matthew 21:1 - 5; Mark 11:1 - 8; Luke 19:29 - 44

I desire to refer to this incident of the Lord riding into Jerusalem, in connection with the way that it is presented in these three gospels. It is referred to in John's gospel also, where it is said that the Lord, when He had found the ass, sat thereon (chapter 12: 14). We do not get great detail in that gospel, nor do we get the commission of the two disciples to bring the ass; but the incident is mentioned. It is one of the few incidents that are mentioned in all four gospels, so that evidently a special importance attaches to it; but in the first three gospels we find that the Lord indicates that He had need of the colt. The Lord had need of them in Matthew, and the Lord had need of it in Mark and Luke, and one would desire to impress upon every believer (for there is no doubt that the colt is a picture of the believer) that the Lord has need of every one of His own in connection with the testimony in this world.

One would like to convey the sense that the Lord has need of each one of us, in view of a definite purpose, that we should be wholly at His disposal in connection with the testimony of His name in some particular aspect in this world from which He has been cast out. The Lord was about to ride into Jerusalem with the full knowledge that He would be crucified; the position was well known to the Lord; He had often spoken of it to His disciples, and if we as in the world become increasingly conscious of the

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rejection of Christ, as Scripture says, "cast away as worthless" by men (1 Peter 2:7), we may rest assured that the position is well known to the Lord. He has known about it, and taken account of it from the very outset. The Lord has need of me! In the spiritual history of each one of us it was the other way round first -- we had need of the Lord, but there comes a moment when the Lord would impress upon us that He has need of us.

In Matthew's gospel, what is in view, in connection with the Lord having need of His people, is the truth of the assembly (the church of God), for Matthew's gospel presents that; it is the gospel that supports the apostle Paul's ministry in connection with the truth of the assembly, and it is a great thing to get the sense that the Lord has need of us in a living way, in connection with that which He calls "my assembly" (chapter 16: 18). "On this rock", He said to Peter, "I will build my assembly, and hades' gates shall not prevail against it". That is to say, the Lord has, down here, in the presence of the concentrated forces of evil and opposition to the truth, that which He speaks of as "my assembly", that which will prove invulnerable. What a privilege, that every one of us may have a living part in that! The Lord looks down with peculiar and affectionate interest on that which He regards as "my assembly", as a result of the work of God, that which He supports and trusts to stand invulnerable by His grace, against every attack on the truth. For this, at least two are needed, and that is why, in Matthew's gospel, you get an ass,

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and a colt the foal of an ass. It contemplates at least two moving together in oneness of mind and oneness of interest.

A feature of these days in which we live is that the Lord has set His people together, though we reach the position through being exercised individually to withdraw from iniquity, and follow righteousness, faith, love, and peace. We do it "with those that call upon the Lord out of a pure heart" (2 Timothy 2:22), and the individual exercise as to with-drawing from what is contrary to God is the way the Lord has used to set His people, as thus exercised, together. But what is to govern them as set together? Surely, the light of the assembly. If saints disregard the light of the assembly they are not following righteousness. Nothing can regulate the saints of God as moving together but the light of the assembly. While in no wise arrogating anything to ourselves, it is the privilege of the saints of God as set, and moving, together to come into the light of the assembly. In spite of all that has come in, the assembly is still here, and hades' gates cannot pre-vail against it; and the Lord has need of you and me, and each one who hears His voice, in order that the truth of the assembly may be maintained in a living way.

With that in view, the Lord introduces teaching in Matthew, for we need teaching. You will remember that in chapter 5 it says that the Lord Jesus went up into a mountain and sat down and His disciples came to Him, and He opened His mouth

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and taught them (verses 1, 2). That is to say, the Lord is on high. He withdrew Himself from the plain and went up into a mountain, as if to show He would not be within the reach of those who were unexercised; but that every exercised soul should reach Him. A certain amount of exercise was called for, if they were to receive the teaching He was ready to give, and the teaching had in view the formation of material for the assembly, so that we need, individually, to come under the Lord's teaching, under His subduing influence, if we are to fit effectively into the assembly.

"Having opened his mouth, he taught them, saying, Blessed are the poor in spirit" (verses 2, 3), a remarkable thing with which to start His teaching, as if He would indicate, at the outset, that if we are to be suitable representatives of Him, and to have a part in the assembly, we must be prepared to accept that the assembly is formed of men who are of a different kind of spirit from that which marks us naturally; so the teaching necessitates we should have to do with the Lord. All He said and set before them really proceeded from what He was Himself. He said, "Blessed are the poor in spirit", etc. I cannot go into all the detail of this valuable section (Matthew 5 - 7); I would commend it to each one individually. If we would be formed so as to fit effectively into the assembly here, we must come under the teaching and subduing influence of the Lord Jesus Christ Himself.

You will find the Lord indicates a completely

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different line of things. He says, "Ye have heard that it has been said ... but I say unto you" (Matthew 5:43, 44). We must be prepared to let our own thoughts go, to disregard the thoughts of men in the world, and to be formed by that which the Lord has to say to us. What comes into evidence here is that there are two, "an ass tied, and a colt with it", and the Lord has need of both, suggesting old and young believers together, and that both are needed in the assembly. The old are needed with their experience of God, and the young with freshness of life. It is inconceivable that this ass should despise the colt. It is inconceivable that this colt would be insubject to the ass. They were moving together, and the Lord had need of them both.

How good it is to see old and young saints together in a company, rejoicing together that the Lord has need of them all; so that there should be with the old a care for the young, and with the young a respect for the old, the subjection to the old which Scripture enforces, for if these things are not in evidence it will seriously affect the testimony here for God. All this was done that it might be fulfilled which was spoken by the prophet, saying, "Say to the daughter of Zion, Behold, thy King cometh to thee, meek, and mounted upon an ass, and upon a colt the foal of an ass". If the King is meek, how essential it is that all of us should be meek! The One who is supreme, who was unique in His dignity, bore this character of meekness, and He intends that that character should be impressed upon His own as

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in the assembly. In chapter 11 the Lord invites them to "Come to me ... and learn from me; for I am meek and lowly in heart" (verses 28, 29).

A meek person is one who does not assert his own rights, and that shows that he knows and trusts God, and is leaving his rights with God. It was seen in the Lord pre-eminently. He says, "Come to me", and "learn from me". If there is any assertion of our own wills, or our own rights, in that measure the light as to God is beclouded. The assertion of one man's will or rights against another's in the assembly is a sad blot upon the company.

So the apostle, in writing to the Corinthians (who were far from answering to God's mind as an assembly of God) says, "I myself Paul, entreat you by the meekness and gentleness of the Christ" (2 Corinthians 10:1). I myself, Paul, entreat you by it -- as if to remind them that the meekness and gentleness of Christ was not an abstract idea, but had been exemplified before them in a living man like Paul. If God is to be seen in the assembly, if the enemy is to be powerless to introduce any thing of man there, it is essential that we should be formed after Christ.

Paul in his first epistle says he sends Timotheus "who shall put you in mind of my ways as they are in Christ" (1 Corinthians 4:17). Timotheus answers to the foal of the ass. Paul had laboured in the assemblies, but he had a brother, one formed after himself, and he could send him to Corinth to emphasise that particular feature -- his ways "as they are in Christ" -- in order that they might be reproduced in Corinth.

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I pass on to Mark's gospel, and there, what is in view is the ministry, the service, and hence the Lord claims a colt: "ye will find a colt tied". "They departed, and found a colt bound to the door". Here it is a colt, suggesting especially those who are young, for the Lord would put in a claim to us while we are young, though I do not want to exclude anyone who is older. If anyone has grown older without responding to the Lord's claims, by all means let him answer to them now, but it is a colt here, suggesting that the Lord desires to secure us while we are young.

This colt was one "upon which no child of man has ever sat", and it was tied, suggesting very touchingly what is true of many of our young brothers and sisters. In the mercy of God they have been "tied", held available for the Lord -- but perhaps they have never yet recognised, definitely and absolutely that the Lord has need of them in regard of His testimony here. We cannot remain all our days in a neutral position. If we do not recognise the Lord's rights to have us absolutely, we are in danger of being claimed by that which is opposed to Christ, and so He would put in His claim early. "The Lord has need of it".

The question may be raised as to what is in view. Read verses 3 - 6. "And they led the colt to Jesus". The colt does nothing but move in such a way that Christ is brought into evidence; he is entirely at the command of the Lord. What a support for the testimony that would be! How essential that there should

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be this living support of the testimony! The gospel must indeed be preached, but let the preaching be supported, let the power of the preaching be seen in that we are marked by that which is different from what would characterise us naturally.

If we refer to Philippians we see that we must be concerned as to this all through our lives. From Rome the apostle tells them that they have had "fellowship with the gospel, from the first day until now" (chapter 1: 5). Here we have an evangelical company in real sympathy with the gospel. "Because to you it has been given, as regards Christ, not only the believing on him but the suffering for him also" (chapter 1: 29, 30) -- it was not simply a matter of preaching with the Philippians. They were wholly committed to the name of the Lord Jesus, and prepared to suffer, if needs be, for His name. In writing to them, the apostle shows how much he himself was developed on the line indicated in this colt. He had been a man active in service, and faithful to the Lord in it above all others, but at the end of his days we find him shut up in prison, and certain brethren outside thinking to add tribulation to his bonds: "Some indeed also for envy and strife ... preach the Christ" (chapter 1: 15), preaching a popular gospel of which Paul would not approve.

How does Paul take it? Is he repining because he is cut off from active service? He shows what was the secret of his life -- "according to my earnest expectation and hope, that in nothing I shall be ashamed, but in all boldness, as always, now also

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Christ shall be magnified in my body whether by life or by death" (chapter 1: 20) -- he shows that it had been his motive all the way through, that Christ should be magnified in his body, that his movements should be such as would bring Christ into evidence. What a support for the gospel that one who, in his young days, was known as an insolent overbearing man and a persecutor, should be moving in all kinds of circumstances and in such a way that Christ came into evidence. Who could deny the reality and power of a gospel that could transform such a man so that Christ was magnified in all his movements?

That is what is in view in this colt. (Read Mark 11:7 - 9). All that would appear great in the eyes of man was cast down in order that Christ alone should move in triumph before them. Paul says, he was a "Hebrew of the Hebrews; as to the law, a Pharisee", etc. He goes over all the garments he had worn at one time and says, "what things were gain to me these I counted, on account of Christ, loss" (Philippians 3:5 - 7). So you can see how he cast his garments down. He laid aside everything that would have lent distinction to himself, in order that Christ alone should come into evidence. "But if also I am poured out as a libation on the sacrifice and ministration of your faith, I rejoice, and rejoice in common with you all" (Philippians 2:17), as if to say, 'If it is needful that I should go the whole length of being poured out in death as an offering, I am content'. In that way he was brought into complete correspondence to Christ as one who was wholly yielded up to God, in spite

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of what it involved for himself. You see him, not repining that he could no longer serve publicly, but showing that the motive power of his life and service had been that Christ should be brought into evidence, and he would close his days in the glad acceptance of the will of God for him, because, in that spirit, Christ was expressed.

I pass on to Luke's gospel. The account in Luke leads up to that which is priestly in character. Luke's gospel always has what is priestly in view, and so we find, following on this incident in Luke, that the whole multitude of the disciples began to rejoice and praise God with a loud voice. On the other hand, we find the Lord beholding the city and weeping over it. Priestly movements Godward are in evidence and priestly sympathies in regard of the actual condition of things down here.

In regard of priestly movements Godward, the colt was needed by the Lord and was brought to Him. Have we the power to have part in priestly movements for the pleasure of God, in presence of that which does not outwardly suggest the triumph of what is of God? The secret is whether we are with Christ. They brought the colt to Jesus. If we come to the Lord, we shall be in the secret of what God has secured in Christ, though we shall be greatly affected by the increasing evil and corruption around. Here was nothing outwardly to suggest any great power or triumph. There was no outward accompaniment of power, the atmosphere around was murderous, and Jesus Himself was about to be

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crucified, and yet in these conditions, "all the multitude of the disciples began, rejoicing, to praise God with a loud voice for all the works of power which they had seen, saying, Blessed the King that comes in the name of the Lord: peace in heaven, and glory in the highest". It suggests an appreciation of Christ at the present time. In view of the conditions around, it is only as we are near the Lord that we can be maintained, and thus have part in priestly service Godward.

This gospel presents the Lord as, "The Christ of God" (chapter 9:20). You remember when He was brought as a child into the temple at Jerusalem, Simeon was there, and it had been revealed to him, by the Spirit, that he should not see death until he had seen the Lord's Christ. It says, "he [Simeon] came in the Spirit into the temple; and as the parents brought in the child Jesus ... he received him into his arms, and blessed God" (chapter 2: 27, 28); but what was it that he took up in his arms? On the one hand it was the Christ of God, and on the other hand it was a Babe, in all the outward circumstances of littleness and weakness, brought up by parents who were so poor that they could not offer the normal sacrifice the law demanded, but had to bring two turtledoves, or two young pigeons.

The Lord was there in circumstances of littleness and weakness, but Simeon was there in the Spirit. Was he affected by the outward conditions of littleness and weakness and poverty? No; being a man in the Spirit, and in the apprehension of the

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Christ of God, he saw how, in Him, God would secure for His pleasure all that His heart had purposed from eternity.

What are outward conditions if we are in the light of the One who has gone up far above all heavens that He might fill all things; and the One in whom the holy and blessed purposes of a God of infinite love and wisdom are secured, and which are about to be brought in? What matters it if the conditions outwardly are those of extreme weakness and littleness and poverty? If we are marked by the features of the Spirit, as was Simeon, we shall find our souls will be preserved in the light of all that God has secured in Christ, the Christ of God. Think of God in His own blessedness and greatness conceiving thoughts of love which only the divine mind could conceive, and only divine wisdom and power could bring to pass, and how all these thoughts involved the necessity of the Lord Jesus Christ coming into Manhood. He is the Christ of God, the One whom God has anointed for the bringing in of all His pleasure, and those who are in the Spirit appreciate the Christ of God; so if there is nothing but dishonour here, we can look up to where Christ is.

It is our privilege, as having to do with the Lord, as brought to Him, and as giving place to the Spirit, to have part in the response down here in praising God for all the blessedness that is set before us in Christ -- praising God in the midst of a scene of darkness and barrenness and departure from Him. On the other hand, there are priestly feelings and

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sympathies. He wept over the city. The city of Jerusalem was that with which God had outwardly connected His name, but its condition was such as made the Lord Jesus weep. How much are we marked by these priestly feelings that feel the condition of all that which professes the name of Christ? It is a complete denial of the truth of God, as it was in the days of the Lord. He beheld the city and wept over it. If we, like this colt, have been brought to Jesus, we shall not be carried away by what men think, but shall regard things in relation to Christ.

The truth as to Christ is increasingly being given up, so that ultimately there will be no place for Him at all, and it says, "And as he drew near, seeing the city, he wept over it". You may be sure that those feelings of sorrow, in regard of that which God had carefully tended for so many years, were grateful to the heart of God; so will our sorrows be. One feels how small one is, but the Lord would develop in us spiritual sorrows that would take account of the actual condition of that which is so entirely heartless as to God.

The Lord is looking for us to be entirely apart from this world, and all that is connected with it. He has interests that are enough to engage the time and attention of every one of His people. He has interests in the assembly, and in the testimony of the gospel, not simply in word but in life, in order that what is priestly and for the pleasure of God may not lapse, but may be sustained even though the world around, and its religion, are fast sinking into absolute death

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and barrenness. We shall be secured for the Lord as we are brought to Him. These things are not gained by reading, or hearing addresses. It is of the utmost importance that each one of us should cultivate personal nearness to the Lord. Whatever difficulties you may have, they will be effectually solved, little by little, as you cultivate nearness to the Lord. The Lord is tender and gracious and He will delight to encourage you more and more.

"The Lord hath need of them", pages 1 - 13.

THE ORACLE, THE ALTAR AND THE THRONE

C. A. Coates

2 Chronicles 5:7 - 14; 2 Chronicles 7:7; 2 Chronicles 9:1 - 9

In bringing these scriptures before you, my desire is that the glories of the Person who is the Spirit of all the Old Testament may shine upon our hearts. I know it is only as our eyes are anointed with the Spirit's unction that we can discern the glories of that Person, but I trust that each one here has received the anointing which teaches us to abide in Christ and to find everything in Him. He is here presented, in type and figure, as the One who fills the oracle, the altar, and the throne.

For more than a hundred years the oracle had been empty; or perhaps it would be more correct to say that there had been no oracle at all, for when the ark was taken by the Philistines (1 Samuel 4:17), God "forsook the tabernacle at Shiloh, the tent where he had dwelt among men" (Psalm 78:60). There was no

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spot upon earth where God could rest -- where His glory could dwell -- and from which He could make Himself known, and communicate His mind. The whole order of things connected with Sinai had come to grief; the [tabernacle] system which was set up in connection with the responsibility of man, and whose blessings depended upon the way in which that responsibility was discharged, had ended in total failure. But God had begun a new order of things in connection with David and Zion, in which the source and spring of everything was grace. The great characteristic of grace is that it brings in what is of God; and everything depends on God, and therefore there is no flaw in it. To be established with grace, is to have the heart brought into a circle of things which is entirely filled with perfection -- that is, with Christ.

Here we get the oracle restored. The glory, which departed when Ichabod was born (1 Samuel 4:21), comes back. But when? When the ark of the covenant was brought into "its place, into the oracle of the house, into the most holy place". When the priests had retired, and the ark alone remained in the holy of holies, the house was filled with the cloud of glory. That glory which greeted the ark to its place in the oracle of the house, was a glory which excluded man in the flesh. The place was found at last concerning which faith could say, "Arise, Jehovah, into thy rest, thou and the ark of thy strength"; and concerning which Jehovah could say, "This is my rest for ever; here will I dwell, for I have

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desired it" (Psalm 132:8, 14) -- a place where every perfection of God's nature, and every attribute of His Being, could repose in profound satisfaction, and from whence He could make Himself known, and communicate His mind and pleasure. But what occupied that holy oracle? The ark of the covenant alone. It was the presence of the ark, and the absence of everything else, which made that holy oracle a resting-place for the divine glory. Take away the ark, and you might write Ichabod on Solomon's splendid sanctuary as plainly as it was written on the deserted tent of Shiloh. Introduce any other person, and that glory must necessarily have proved his destruction. The ark alone could fill that holy oracle, and make it the resting-place of the Shekinah.

What does this present to our hearts, my brethren? Does it not remind us of what we surely desire never to forget -- that there has been but one Person on earth in whom the glory of God could find its rest? God created man for His own satisfaction, but from Genesis 3 Ichabod was written on Adam and his race, and there was no place of rest or satisfaction for God in man or in man's world. The oracle was empty; the glory was departed. But God never gives up one of His thoughts, and in due time He brought One into the world who could fill the oracle with perfection, and make a home on earth for the glory of God.

I have no doubt you have often lingered over the wondrous scene which is brought before us in Luke 2. The birth of that holy Child who was "called Son

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of God" (Luke 1:35) brought perfection into this world for the first time since the fall, and at once we have "the glory of the Lord" greeting Him, and the heavenly host sounding forth the blessed fact that there was "Glory to God in the highest, and on earth peace, good pleasure in men" (chapter 2: 14). It was, in truth, the bringing in of the ark "to its place, into the oracle of the house". The natural eye could see nothing there but a babe whose nativity was en-circled by circumstances of unparalleled lowliness; but the presence of that Babe on earth made a home here for the glory of God. His presence was the pledge that every desire of God's heart as to man should have its perfect answer. For God and for heaven -- and, we may add, for faith -- the true Ark of the covenant was at Bethlehem; there was the oracle, and there appeared the glory-cloud.

Now let us pass for a moment from Bethlehem to Bethany, Luke 3:21, 22. The time had come for that blessed One to take His place amongst men as the Vessel of grace, and God would not suffer Him to enter on His ministry without a further and glorious testimony to His Person. The Ark is again seen in "its place" in "the oracle of the house". The opened heaven, the descending Spirit, the Father's voice, unite to proclaim Him as the Object of God's delight and love, and the place of God's rest. There was perfection in this world in a Man, and the glory of God could find its perfect satisfaction and rest in Him.

Before His service began, His personal perfections were a place of rest for the divine glory.

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Notice the words, "There was nothing in the ark save the two tables which Moses put there at Horeb" (2 Chronicles 5:10). At other times there had also been the priestly rod that budded, and the golden pot of manna. These things indicated what Christ is in priestly grace and service, and as food to sustain His people. But here it is not what He is in grace or service for His people, but what He is in His personal perfection for God -- the One who could say, "Behold, I come, in the volume of the book it is written of me -- to do thy good pleasure, my God, is my delight, and thy law is within my heart" (Psalm 40:7, 8).

Then if we move onward to the holy mount (Luke 9:28 - 36) we find Him at the end of that day of service which began at Bethany. The only thing remaining for Him on earth was the decease to be accomplished at Jerusalem, which formed the theme of holy converse on that mount of glory. And here again we find the Ark filling His place in the oracle, and the glory resting there. It may be said, and rightly so, that Moses and Elias appeared in glory as well as Jesus. But how instructive to observe that when Peter would have regarded and retained them all in equal honour, it is expressly told us by the Spirit that he knew not what he said; and immediately thereupon the cloud of "excellent glory" (2 Peter 1:17) appeared -- the same cloud as of old filled the house of Jehovah -- and that glory would own and greet but One. "There was a voice out of the cloud, saying, This is my beloved Son: hear him.

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And as the voice was heard Jesus was found alone".

In connection with that word, "hear him", I think we get the thought of the Oracle. The One in whom God can rest is the One who can make known all His mind. God said to Moses concerning the Ark, "there will I meet with thee, and will speak with thee" (Exodus 25:22). "God having spoken in many parts and in many ways formerly to the fathers in the prophets, at the end of these days has spoken to us in the person of the Son" (Hebrews 1:1, 2). God has been perfectly declared in this world, and all His mind expressed there, in and by that blessed One; He has filled the oracle.

One lovely touch must not be passed over. "And the staves were long, so that the ends of the staves were seen outside the ark before the oracle; but they were not seen without" (2 Chronicles 5:9). The staves were that by which the ark was carried, and I think God would remind us thereby that the One who filled the oracle, and in whom all His glory found its perfect satisfaction, was carried along in perfect dependence at every step. If we think of Him at Bethlehem we are reminded of His words by the prophetic Spirit, "thou didst make me trust, upon my mother's breasts. I was cast upon thee from the womb" (Psalm 22:9, 10). If we look at Him at Jordan we find Him praying. If we view Him on the holy mount He is praying there. We see "the ends of the staves", but we must be near Him in the sanctuary to understand this, and to know how perfectly He kept the place of the dependent One -- "they were not

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seen without".

We noticed that the glory which greeted the ark excluded everybody from the sanctuary. If God can rest in the perfections of Christ He must refuse everything that is not Christ. If this be so, a solemn and deeply important question arises at once. It is this: if God has brought in perfection for His own heart in Christ, how can all our imperfection be dealt with and removed according to His glory, so as to leave Him free to bless us according to the perfection of Christ? That question can only be answered -- thank God! it is answered perfectly -- by the altar. If Christ, in His holy life as Man upon the earth, filled the oracle, in His sufferings and death He has also filled the altar.

Before I touch upon what is specially brought before us in 2 Chronicles 7 in connection with the altar, I am constrained to say a few words on what may be called our side of the work of the cross. Perhaps I am speaking to some timid and doubting soul who has never known what it was to have divine peace. It may be you have analysed your feelings and reviewed your experience again and again with the greatest earnestness and sincerity, but you have never been able to find in yourself any evidence or token that would impart the longed-for peace. You have been looking altogether in the wrong direction. The Spirit of God, who has made you anxious, would now turn your eyes away from yourself, and even from His operations in you, to the work of Christ for you. Let me read you some

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precious words as to the object and efficacy of that work. "Who himself bore our sins in his body on the tree" (1 Peter 2:24). "Jesus our Lord, who has been delivered for our offences and has been raised for our justification" (Romans 4:24, 25). "Having made by himself the purification of sins, set himself down on the right hand of the greatness on high" (Hebrews 1:3). "But he, having offered one sacrifice for sins, sat down in perpetuity at the right hand of God, waiting from henceforth until his enemies be set for the footstool of his feet. For by one offering he has perfected in perpetuity the sanctified. And the Holy Spirit also bears us witness of it ... their sins and their lawlessnesses I will never remember any more" (Hebrews 10:12 - 17). The sins of all believers were remembered at the cross, and dealt with there in holy judgment according to the divine glory; and God has testified by His Spirit in the Scriptures that He will remember them no more. What a complete expiation. What perfect peace and assurance for the believer.

Then there is another who says, 'But my difficulty is not that. It is not what I have done that troubles me so much as what I am. All my efforts to improve myself have failed; and though I thought I was converted, I find myself as bad as ever, and I am disgusted with myself'. You are finding out what attaches to you as a child of Adam -- what it is to belong to a race that will not do for God; and you are discovering something of what "sin in the flesh" is, and of the nature of the "mind of the flesh"

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which is "not subject to the law of God; for neither indeed can it be" (Romans 8:7). For you I will read Romans 8:3 -- "For what the law could not do, in that it was weak through the flesh, God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh". The thing which is, through grace, so trying and hateful to you is not less hateful to God; but it has received its full judgment at the cross. Sin in the flesh has received its just desert at the hand of God -- it has been "condemned". Sin, as well as sins -- the root as well as the fruit -- was brought before God at the cross, and there dealt with in unmitigated judgment. God has been as fully glorified about what you are as He has about what you have done. What a relief and joy to know this!

Ministry by C. A. Coates, Volume 14, pages 77 - 83. [1 of 2].

VESSELS OF MERCY, PREPARED FOR GLORY

J. Taylor

Romans 9:23, 24; 2 Corinthians 8:23; Revelation 21:10, 11

I have in mind to speak about the saints as vessels of God's glory, and I have put these three passages together in order, by the Lord's help, to work this out, and first of all as regards the sovereignty of God in forming us.

The chapter in Romans from which I read speaks of God's sovereignty, and among other things Paul brings in this thought, that those whom God has called are vessels formed for glory; "vessels of

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mercy ... prepared for glory". Wonderful thought for us! God, having had us in mind at the outset before His works of old, has in time formed us.

There was no clay out of which to form us when He predestined us, as we may say, for we were pre-destined before the world was, indeed, not only pre-destined but chosen in Christ before the world was. God, therefore, had us in His mind, and not only in His mind, but in His heart, for He chose us in love, "in the Beloved" (Ephesians 1:6). He had Christ in His mind, Christ as Man. He had in mind that the Son should become Man, and, as Man, should be known as "an only-begotten with a father" (John 1:14), and He had also in mind that there should be others. As it is said, "chosen us in him before the world's foundation" (Ephesians 1:4). All that was purpose, a word that we do well to receive into our souls. The purpose was there long before the material, of which our natural bodies are formed, existed.

As regards Adam, God took the dust of the ground and out of it formed the man. What handiwork, beloved friends, is seen there! The Potter! Nothing in all the realm of creation could be com-pared with the vessel thus formed. As one well instructed afterwards said, "fearfully, wonderfully made" (Psalm 139:14). The skill shown exceeds that shown in anything else. As we have often remarked, there was a divine consultation; "Let us make man in our image, after our likeness" (Genesis 1:26). We can well understand that divine skill would be called into action in view of the wonderful model, for man was

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to be made after the image of God, and in the likeness of God.

The vessel was thus formed, and so, as formed, God "breathed into his nostrils the breath of life; and man became", it says, "a living soul" (Genesis 2:7). He became that. So that in Adam thus formed (the word "formed" is used) and breathed into, we have a vessel divinely fitted. Now he was but a "figure", as we read in Romans 5, "of him to come" (verse 14). That is to say, he was the figure of Him who was to be the Head of a new race of men, and in connection with that I desired to just call attention to a passage in Isaiah, so that you may see how the thought runs in Scripture.

Isaiah speaks about One upon whom should "hang ... all the glory of his father's house" (Isaiah 22:24). That is to say, the house of Israel. One could not predicate that of Adam, for had you hung anything on him, down it would come with him. Indeed many things were hung on him, but he did not sustain them. Now of Christ it is said by the prophet, that upon Him should hang the glory of His Father's house. Indeed, as one might say, every divine thought introduced, involving glory, was hung on Christ. As we have had it today, "he shall bear the glory" (Zechariah 6:13). So that the glory of His Father's house hangs on Christ.

But then, not only that, all small vessels, it says, hang upon Him. However tiny you may be, and there are degrees of size, all vessels are to hang on Christ. You say, I am a tiny vessel, easily filled, but

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if you are a vessel at all you must hang on Christ. Now is it so with you? However small you are, small vessels are said to hang on Him. Now is it so with your soul and mine? I refer to the spirit of dependence. If we are to be available as vessels we must be found, as it were, hanging there. I have no doubt that the reference to vessels to honour in 2 Timothy 2:21 involves our hanging on the Lord. In a great house, it says, there are vessels of gold, wood and earth, vessels to honour and dishonour (verse 20), but they are not said to hang on anything. They are in a great house.

A "great house" is a wide idea, but it says, "If therefore one shall have purified himself from these" (vessels to dishonour -- the last mentioned) "... he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work". That is to say, I apprehend, that he has come to discover that he must hang on Christ. He names the name of the Lord Jesus, he calls upon that name. He is dependent on that Man. He draws all his strength from that Man. However small or great, to be available, to be sanctified, to be meet for the Master's use, he must hang on Christ. Naught else affords anything in the way of availability for God save that which is dependent upon Christ. There must be dependence on Christ. We must hang upon Him, so to speak.

Well now, the prophet Isaiah says that all small vessels, and vessels of cups. That is to say, that series of vessels, different sizes no doubt, but all vessels of cups, drinking vessels as one might say,

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hang on the nail. One might enlarge on the idea of vessels for drinking purposes; there must, of course, be the water, but the water will be available if the vessel is. And then it says, "all the vessels of flagons", namely, vessels of a larger capacity in which the water is stored, preserved, all such vessels are hung on Christ.

So that Adam being the figure of Him that was to come, Christ is the great Vessel, not indeed created, thank God (I speak reverently of Him)! No, "the Word became flesh". It was an act of His own. "The Word became flesh", says John, "and dwelt among us". That is to say, He dwelt so as to be known. And then he says, "(and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth". What a Person He was!

As He was baptised, having attained His full age, the age of thirty, full manhood, the heavens are opened on Him, and there is heaven's delight announced in this wonderful Person; and so the Holy Spirit comes upon that Person, to bring within the range of man all that God is, the grace of God, for it is said, "grace and truth subsists through Jesus Christ" (John 1:17). All that God is, as available for the need of man here on earth, is found in Him. "Grace and truth subsists" (subsists -- the verb is in the singular) showing it is one idea in the mind of God, perfectly blended in Christ. It subsists through Jesus Christ, so that grace and truth go together, but they are all in that blessed Person. The Word became flesh and dwelt among men, placing

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Himself to be reached, as it were. He is there, He is among men. "Who went through all quarters", it is said, "doing good ... because God was with him" (Acts 10:38). He went about. He sought out the need and met it. The glory was there. Every divine thought involving glory was in Christ. Wonderful to contemplate! It is well to have the Lord ever in that way before us, for our souls to feed upon. The Person was so great that He sustained every divine thought. All was, so to speak, hung there.

But not only that, every other vessel that God had, hung upon Him. That is, there should be an increase of the vessels, and so one after another comes to Christ and is formed by Him into a vessel, and then that vessel must learn to hang on Christ. The Lord says, "without me ye can do nothing" (John 15:5). He says, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall come to pass to you" (verse 7). What a lesson there is for us in that. The expression of His mind ("my words") abiding in your heart, and you abiding in Him, everything comes to pass.

So one might enlarge on that; how in the gospel one vessel after another was formed, and all set up, all hanging on Christ, and in perfect order. For instance in the Acts, in the first chapter and in the second chapter, how perfectly formed they were after the great Pattern. In the absence of Christ (mark you, it is in the absence of Christ that you are put to the test as to how much you are formed), they are left for ten days. After forty days He was

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received up into heaven and they are left by themselves in Jerusalem for ten days. That is, the period between His ascension and the descent of the Spirit. Now what are they going to do? Well, I think what they do qualifies them as vessels. They were acquainted with the Scriptures. They knew the scripture that governed the position at the moment. You may be assured that you can find yourself in no position that is not governed by Scripture. It is for you to know that, for you to know the scripture that fits your circumstances. Hence the importance of knowing Scripture. The Lord said to the Jews, "Ye search the scriptures" (John 5:39); and if you search them you will find the scripture that applies to you.

Now Peter and those with him found out that, "let another take his overseership" (Acts 1:20). Judas must be replaced by another, and that other must be indicated by God. Hence they pray, they are dependent. They qualify in that way as vessels, and so the Holy Spirit comes, and what vessels they were as possessed by Him! ... As Paul says later, "we have this treasure in earthen vessels" (2 Corinthians 4:7). Although earthen, the treasure is there. The light of the assembly, of the glory of God in the face of Jesus, was in Paul's heart, in that vessel. And so in Peter, and so in John. And then in the second chapter of Acts the order in which the service is carried out shows how they had qualified. It says, that Peter stood up with the eleven (verse 14). The Lord had ordered how the vessels were to be set and used. There were great and small ones. The eleven and

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Peter were twelve. They represented the authority of Christ. It does not say he stood up with the one hundred and twenty. They were there. They were the standers-by, as we speak. They were in sympathy and interested, but Peter and the eleven only stood up. (Compare Zechariah 3:7). That was according to the pattern. The Lord had commissioned them. He had given them a place that was unique, and they accepted it, whereas the others did not assume it.

It is well, dear brethren, for us to find our place in the house, in that sense, as vessels, to know the use the Lord is to make of us, whether we are to be a vessel of the cup series or the flagon series, or whatever it be. Find out from the Lord, and then there you hang, in dependence. In the faith of your soul there you hang until you are needed.

Ministry by J. Taylor, Detroit, Volume 10, pages 145 - 150. [1 of 2] 1919.

THE SPIRIT, AND THE WORK OF THE SPIRIT

J. N. Darby

Ephesians 1:13, 14

Verse 13 is spoken to us; it is not only both Jews and Gentiles who will partake of this inheritance; but the church is given to know the will of God, by the gift of the Holy Spirit. This it is which distinguishes Christians who, having believed, are sealed with the Holy Spirit of promise. The Holy Spirit becomes a seal. We cannot receive the inheritance before Christ; the Spirit is given to us as earnest, whilst

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waiting for it. God sets His seal upon us, and this is a proof that a Gentile has part in the promises made to Abraham (for instance, Cornelius -- Acts 10).

There is a difference between regeneration by the Spirit and the presence of the Spirit as a seal. A person must have believed for God to be able to put His seal on him; the Spirit may act before this, as for instance, in breaking up the heart; but it is not as a seal. Sometimes the power of the Spirit produces fruits in us; at other times it humbles us, making us sensible of good and evil; but this is not joy. The fact is, that this work is even more precious than the joy itself, because there are sometimes things in us which are not judged before God on account of the very joy. When God has given us the enjoyment of the true object which we ought to enjoy, He begins to break up the heart in order that the work may be deeper.

The Spirit makes us sensible of the things which are not according to God, and this knowledge of one's self is necessary, in order that we may know God. I do not say that, if we were to walk exactly as God would have us, this work could not be carried on without the loss of the joy; but it is not generally so with the Christian. It becomes needful for God to turn us toward Himself, and to work inwardly, that we may discover what our carelessness has pre-vented us from seeing. Often this exhilarating joy of a Christian is found in one who has not judged things that ought to be judged in the presence of God. The wants and the desires which the Holy

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Spirit produces by regeneration are not the seal of the Spirit, any more than the joy which flows from the affections being occupied with a new and divine object, nor even the fruits which the Holy Spirit may produce when He dwells in us. The seal is the Holy Spirit Himself, given to that faith which is in Him who is our righteousness, and is the answer to all our wants; and then we have peace and joy. It is the Spirit in us who is the seal.

We ought not to be surprised, if we find it is the intention of God to show us ourselves; at such times we do not see God, because He is making us see ourselves. Many persons think that the full and unwavering assurance of our salvation tends to make us careless as to the state of our souls; but this is a mistake. The Holy Spirit has set His throne in our hearts, and if we will judge ourselves, we shall not be judged. It is He who makes us fully enjoy God, and who makes us judge what is not of God in us; who alone sets us in the truth, and gives us the assurance of what is accomplished for us. God in us, by His Spirit, judges the conduct and the heart; but this does not prevent this Spirit being the seal which God has set upon us, the witness of His perfect and unchangeable love towards us, the strength of a life of liberty, the Spirit of adoption. We partake of it with Jesus; God put His seal upon Jesus Himself when He was in this world, after His baptism by John.

The Spirit is the earnest of our inheritance. And here, let is be observed, that the Word, in the New

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Testament, always employs the word "us", when it speaks of Christians and of the things which concern them. The prophets saw that the things which were revealed to them were not for them, but for us (see 1 Peter 1:10 - 12); the Holy Spirit always says, "us". The possession is not yet granted: the Spirit is the earnest of it. The possession of the inheritance depends on the redemption of our body. As to our souls, we are united to the Heir even now; this is why we groan, all the while that we have the promises, because of this body, the redemption of which is not yet accomplished; and this redemption will take place at the resurrection.

This is the enigma of the Christian; the Spirit gives him the certainty of his personal redemption, and this Spirit is the earnest of the inheritance. We shall be to the praise of His glory. Whilst waiting, the Spirit makes us sympathise with the groans of the creation; He helps our infirmities; working in us, He takes knowledge of the misery with which we are outwardly bound up, and He intercedes for us. The Spirit becomes the fountain of thoughts, the subjects of which are in heaven; and on the earth, the love of God is shed abroad in our hearts (Romans 5:5). The Spirit searches our hearts and presents our wants before God (Romans 8:26, 27).

In verse 5 of this chapter (Ephesians 1) God gives us a picture of the portion of a Christian. That which is important for us is the description of the person to whom these things belong.

Collected Writings of J. N. Darby, Volume 27, pages 11 - 13

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GOOD SOLDIERS OF JESUS CHRIST

F. B. Frost

2 Timothy 2:1 - 4; Romans 8:31 - 39; 1 Chronicles 12:33, 34, 37 - 40; Ephesians 6:10 - 13

I wish to speak about good soldiers of Jesus Christ. It is evident at the present time that the enemy of our souls is extremely active on every hand -- apostasy is increasing -- and even some believers who have light as to God's greatest thoughts are watering down the truth by bringing in what is worldly or earthly, not according to the Scriptures, to divert believers from pursuing what is heavenly.

It is very important for a soldier not only to locate the enemy, but also to discern what his objective is, and to know what he is fighting for. What is the conflict that the believer faces all about? It is Satan's attempt to take saints away from the heavenly path, that they might occupy their lives in what is earthly, which destroys the vitality of christian testimony. But we need to see how we, as believers, may receive divine support and may over-come what the enemy is seeking to do. We need to value the Scriptures, the word of God, and to read them more. Men have changed the Scriptures, modernised them, reducing the power and effect of them. This is what the enemy is doing. Behind it all lies his effort to turn believers away from the enjoyment of the great things that God has made known to His saints.

We may little realise the immense treasure that the Lord has committed to saints of this dispensation

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through opening their understanding to the truth of God's great thoughts. When John was in exile in "an island called Patmos", and when Paul was in prison in Rome, they stood firm in their enjoyment of the great thoughts of divine purpose. Good soldiers realise that the enemy would try to divert them from their purpose; Satan would try to tempt believers to go in for the things of the world, and not bear a heavenly testimony here. How do you bear a heavenly testimony? Only by maintaining a personal link with the Man in glory: "we more than conquer through him that has loved us" (Romans 8:37). That is the victory. The Holy Spirit would ever help us to maintain a heavenly testimony. We should not set ourselves to attain great things in this world, but make use of the wondrous resource we have in the Holy Spirit, "who has taken his abode in us" (James 4:5), that we may be good soldiers of Jesus Christ.

Paul tells Timothy, a younger man, that he was about to die: "the time of my release is come" (2 Timothy 4:6). But how was the testimony going to be continued? Was Paul marked by a spirit of defeat? No! Read 2 Timothy 4, and see how full Paul is of the spirit of victory. He knew perfectly well that the Lord had given him the knowledge and light of God's great thoughts as to sonship and as to the assembly, and he cherished that. He had suffered for the truth; he was tested in the most extreme ways, but he held firmly to it. Satan would try to bring a mixture of what is earthly and what is heavenly into

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our souls. We know this in our own experience, but I would like to encourage each one to cleave to the heavenly line. You say, It is an impossibility with me; I am tied to the earth and I cannot get away from it. Well, you may have responsibilities here to fulfil on earth, and quite rightly so, and the Lord will help you in those, but in the secret of your soul, let your communion with the Lord and with God be real.

Do you ever thank God for taking you up in relation to the great purposes of His love? Do you ever thank Him for having marked you out for sonship before the ages of time? Think of the great-ness of that; what a dignity it puts upon the believer! Another thing that can hinder us is the books we read, and, as another has said, Find out who the author is; is he a believer? The city of the book, Kirjath-sepher, had to be taken in view of taking possession of the territory of Judah (Judges 1:12). It is the same with the believer; he has to beware what he reads. We can set our minds on whatever we like, and the more we set our minds on spiritual things, the more we shall be preserved on the heavenly road; I am quite convinced of that. I believe we make place for the Spirit by an act of mind.

In Numbers 1:3 it says, "all that go forth to military service in Israel" were to be numbered. Are you one of the called of Jesus Christ? Paul tells the believers in Rome that they are among "the called of Jesus Christ" (Romans 1:6). As a believer, you have heard that call in the gospel, and have put your trust

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in the Saviour. Did God call you to no purpose at all? No. He called you according to His purpose, a purpose that will abide for eternity, and He will care for you during your time here on earth. You say, I can hardly believe that, because if I confess Christ publicly I may have to experience suffering. Paul knew about suffering; he says that good soldiers take their share in suffering. If you accept responsibility for the maintenance of the testimony in your locality, it may involve personal suffering, but you will experience divine support as you stand for the Lord's rights, and divine blessing too, I am assured, because the testimony has come right down to our day, through the faithfulness of persons who value the great thoughts that are in God's mind.

So Paul, where we read, is very concerned about the truth being passed on. "The things thou hast heard of me in the presence of many witnesses, these entrust to faithful men, such as shall be competent to instruct others also". With Paul, it is quality that counts -- competent witnesses; faithful men; good soldiers -- the quality of persons that can carry the testimony through. That is the calibre of person that is needed at the present time. Paul was taken up sovereignly by the Lord Jesus, and he not only expounded the truth but he exemplified it also. We need help to do that too, and the Spirit would help us.

I read in Romans 8 because in that chapter you have not only the enjoyment the believer has in the gift of the Holy Spirit, but that the Spirit maintains

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in the believer a constant sense that God is for him. The extent to which God is for us is evidenced in the gift of His only-begotten Son, and God would speak a word to us at the present time as we seek to keep "the good deposit" -- Paul's ministry -- which has been entrusted to us. Paul's ministry is a test in Christendom at the present moment. Satan tries to obliterate God's greatest thoughts of blessing from the minds of believers; but God's purposes will be valued by saints characteristically for "the Spirit and the bride say, Come" (Revelation 22:17). That is going to take place. I trust we shall all have part in it with all those who appreciate what the assembly means to the heart of Christ.

But on the way, in our pathway down here in the will of God, we need the help of God, and so Paul would give us this assurance: "If God be for us, who against us?" The One who is supreme in the universe is for us! And Paul says that Christ "also intercedes for us"; He would give you support in every difficulty. These things are very real to faith. Older brethren here can tell you how they have proved the help of God in their lives. You may have to wait in patience to see how He comes in for you, but He does come in. Patience is a sign of power; an important matter too.

Paul experienced a great deal of suffering and adversity, and he mentions a number of things that we might think were against us: "For thy sake we are put to death all the day long; we have been reckoned as sheep for slaughter". He continues, "But

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in all these things we more than conquer through him that has loved us". Now think of that! Good soldiers of Jesus Christ are not defeatists; they do not have any doubt as to victory, for it is assured: "we more than conquer through him that has loved us". The love of Christ is unchanging in all its power and blessedness. He can sustain every believer, whatever the pressure or circumstances may be. All these are the supplies that are available for the good soldier of Jesus Christ. This chapter 8 of Romans is often described as the victory of the Holy Spirit over the flesh and all that we are. It is a wonderful thing, as you read down this chapter, to see what the Holy Spirit means to the believer.

Then I read in 1 Chronicles 12. Of course, Christianity is not normally just an individual pathway. There is the individual side, but there is the collective side too, in the enjoyment of fellowship. It is a wonderful provision of God for believers in a world where many things are adverse to us. In the fellowship we have great encouragement as we recognise the authority of the Lord Jesus Christ. We need to recognise His lordship, and to keep rank with our brethren. But then we need also to keep "rank without double heart" like the Zebulunites. Some believers plead that they have not much time to read the ministry, nor for spiritual things, and just enough time to go to the meetings. Yet they may have time for a little side-line, or hobby. Believe me, it is much better to give that up, for you will find that you will get something very much better from

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the Lord than what you have given up. You will enjoy things in a far greater measure spiritually than you have ever done before. So let us be "keeping rank without double heart". David was very attractive to these men of war from the different tribes. They "came with a perfect heart to Hebron, to make David king over all Israel". They were of one mind, like good soldiers of Jesus Christ, "keeping rank in battle array", and they were invincible -- David never lost a battle.

Hebron was built seven years before Zoan in Egypt (Numbers 13:22). Zoan was a place of great intelligence and wisdom, but God's purposes were long before man exercised his mind and his thoughts. God has made known His mind and His thoughts through "an elect vessel" (Acts 9:15), the beloved apostle Paul. Of course, God made His mind known in the Person of His beloved Son in infinite perfection and fulness, for He was the Word. It is wonderful the way in which Jesus made known divine Persons: He spoke much of the Father, and of the Holy Spirit. How thankful we are for all that the Lord Jesus said about "another Comforter" (John 14:16, etc.) that would be here in the time of His absence.

That is where we are at the present time, and the Spirit who has taken up His abode in us would help us to be delivered from desires after this world. The Spirit gives you desires after the things of God, and you will find if you begin to read spiritual ministry, that you will be affected by it, and you will want to

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read more. Whilst your mind is occupied with spiritual things, it is not occupied with earthly or worldly things. We only have a short life to live here; we might as well take the best advantage of it, and apply our minds in the right direction.

So it says of the men of Zebulun that they were "keeping rank without double heart". They were whole-heartedly committed to things. I believe that reality is what counts when there is the spirit of apostasy abroad in Christendom. It is very solemn, for apostasy is developing very, very quickly. Many individuals, real believers, are appalled at what is being done, and allowed, in Christendom at the present time. What are you and I going to do in the midst of it? Let us be real, let us be genuine in our committal to the Lord and to the maintenance of what we know to be the truth. God does not alter His principles. What causes us to miss our way in the testimony is when we disregard them, and, as a result, God is robbed of what is due to Him, and we are robbed of the joys of fellowship also.

Now, not only do we need to know what the enemy is attempting to do against the saints and the truth of God, but we need to know what armour to put on. In Romans 13:12 it is "the armour of light". I read about the armour in Ephesians 6; I suppose that is the greatest armour of all. "Be strong in the Lord": therein lies our strength, dear brethren. It is in the Lord. We have not any strength in ourselves, but we can have strength in One who is almighty, and whose love is almighty and who will enable us to

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more than conquer. We are to be strong in that blessed One, to recognise His authority. As we do not yield to our own will, doing what we like, but are concerned to do the things that are pleasing to the Lord, we can look to Him to give us the victory. The great thing is to be a follower of Him and to rely upon Him for strength, exercising faith.

"Be strong in the Lord, and in the might of his strength". Think of the might of the strength of Christ! He is in glory, a blessed living Man. He has broken the power of death, He has come out of it triumphant. He has given His all to secure that precious vessel, the assembly. You and I, as having the Spirit, form part of that wonderful vessel. "The might of his strength" is available, and we can be strong in that blessed One. We may feel as weak as water, and that is quite a good thing if it makes us cling to the Lord, and call upon Him all the more urgently.

All this is vital to Christianity; we must not just be content to go on with a regular form of meetings and an outward correctness. No; there needs to be what is vital in our souls. Paul, having brought out the great truth as to God's purpose, is reminding the saints that the enemy is against it: "Put on the panoply of God, that ye may be able to stand". The armour here is not for fighting; it is to enable you to stand, not to yield an inch of ground. Satan's objective in attacking the saints is to deprive God of worship and praise, and to have saints give up the truth as to the assembly, and not be in the enjoyment

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of the blessed relationship of sonship.

As having the light of these things which Paul has brought to us, we are to observe what the enemy is doing, for "our struggle is not against blood and flesh, but against principalities, against authorities, against the universal lords of this darkness". What darkness is settling on Christendom -- the mind of man versus the mind of God. Men think they are so clever. They change the Scriptures; they have their own theological ideas about this and that; they bring it into the schools to try and affect the next generation. We do need to be sympathetic with those that are young. I say to young believers, The Lord Jesus and the Holy Spirit will help you to understand the Scriptures, and ministry bearing upon the Word, that you may realise the greatness of what God has provided for you in His love. He will preserve you from the world; He will give you something much better than the pleasures of the world. God wants you to be fully satisfied. That is what He has in mind, and you will find it so, as you follow up the things of God. Do not miss the meetings unless you cannot possibly help it; get into an environment where Christ is spoken of, and the things of God are spoken of. We receive help on these lines.

This passage in Ephesians 6 shows how we are up against tremendous powers of evil that would divert us from the heavenly road, that we may give up the precious and greatest truths that have been handed down to us. But a good soldier would be like the overcomers in the assemblies (Revelation 2, 3),

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persons who are listening to what the Spirit says to the assemblies. May the Lord help us to be good soldiers, for His Name's sake.

Linlithgow, 22 September 2001.

VESSELS OF MERCY, PREPARED FOR GLORY

J. Taylor

Romans 9:23, 24; 2 Corinthians 8:23; Revelation 21:10, 11

Well now, I take that passage in 2 Corinthians as illustrative in a marked degree of the idea that I am seeking to propound. The apostle says, "Whether as regards Titus, he is my companion and fellow-labourer in your behalf". That was that vessel. He was content to be subordinate. It is a very important thing to learn to be subordinate in the service, for in the ways of God there must be subordinates. What a thing it is, although serving subordinately, yet to have partnership in this wonderful service, the service that the Lord is carrying on down here now. To have part in that!

There are claims now, of course, no doubt right to put forth, which we have to respond to in the will of God, but let us see to it, dear brethren, that the claims of Christ are acknowledged. Nothing should interfere with that. I retain my responsibility as a vessel under all circumstances, and the Lord is carrying on His service and is graciously disposed to give me part in it, that I should be a partner in it, and I want to be known in that capacity. Paul wished that

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Titus should be known in that capacity. He says, "he is my companion and fellow-labourer in your behalf". He served with Paul concerning the Corinthians. That was Titus' employment.

And now he says, "or our brethren, they are deputed messengers of assemblies, Christ's glory". Remarkable passage! These brethren are not named. Their function for the moment was to carry certain money subscribed by the brethren for the benefit of need, or needy ones, elsewhere, and the apostle says, in effect, If anybody inquires about those men, do not say to them that they are simply treasurers or custodians; no, they are 'ministers of the assemblies', and then he adds, "Christ's glory".

It is well to keep that in mind when you contribute to the box. What you put in it is not the point. It is the spirit and motive, beloved brethren. I often recall the Lord's posthumous saying, as it has been called, recorded in Acts 20, "remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive" (verse 35). The glory is in the giving, and so as these assemblies gave, the money was entrusted to certain brothers, and so, as the apostle says, the service that they were performing in the capacity of ministers, representatives of the bounty of the saints, was to the glory of Christ. How exalted trivial things become when taken up in this way by the Spirit in relation to God and His service! The material gift of the saints to meet the need of others is regarded in this light, "Christ's". It is the reflection of Christ.

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I have often dwelt on the Lord placing Himself over against the treasury (Mark 12:41), as if He would say, I would love to see the reflection of My own giving disposition there. What did He give? This very chapter tells us; "For ye know the grace of our Lord Jesus Christ, that for your sakes he, being rich, became poor, in order that ye by his poverty might be enriched" (2 Corinthians 8:9). What giving was that! What wealth He gave up in order that we might be enriched, and hence, as I was saying before, He gives us the idea of glory. It is in giving or sacrificing. So as the saints gave, they were the glory of Christ. It was the expression of Christ. "It is more blessed to give than to receive".

How it would enlarge our giving if we were conscious that the Lord was standing over against the treasury, and conscious that He was saying, 'I would like to see the reflection of My own giving disposition there'. Now that is what the box is. If you look upon it as that in which the glory of Christ shines, how expanded the giving should be. As it says, "God loves a cheerful giver" (2 Corinthians 9:7). Mark you, He looks at your conscience and looks at your heart as you give. He does not say He loves your gift, but you as giving it. He loves a cheerful giver.

Well now, in turning to the last scripture in Revelation 21:10, I wanted to show how the great idea of the vessel is carried forward. As we are sovereignly formed by the Potter -- "vessels of mercy" (signifying that we are taken up according to

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sovereign mercy) "prepared for glory" -- we become in the aggregate a great vessel for the shining out of the glory of God. No one of us could be that, I need not say. Christ only could be regarded as great enough to contain and set forth fully the glory of God. Indeed He is said to be the effulgence of the divine glory (Hebrews 1:3). That is what Christ is; and the assembly, being His body, is seen here "having the glory of God".

The heavenly city, being formed of the saints, is taken account of in this chapter in Revelation, and I just wish to dwell upon it for the remainder of the time. It says in verse 10, which I read, "And he carried me away in the Spirit, and set me on a great and high mountain, and shewed me the holy city, Jerusalem, coming down out of the heaven from God, having the glory of God".

I desire by the Lord's help to keep your interest that you might see how in the aggregate we are to be the vessel of God's glory, as descending from God out of heaven. I have no doubt that the assembly may be viewed, and is viewed, in a retrospective way in this chapter. That is, she is looked upon as the wife; that character has marked her, viewed according to what she was as formed of the Spirit, throughout the long night of the Lord's absence. A wife is to be trusted. You will recall how the false wife described in Proverbs 7:20 says that her husband has gone a long way on a journey, and has taken a bag of money with him, and so she abandons herself to unfaithfulness in his absence. That is the

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false one. She was not a true vessel. She is utterly untrustworthy. She is not staunch.

Now in the end of the book of Proverbs you have the true idea of the wife. She is virtuous. It is a most essential feature, we know in a practical way, to be virtuous. I have often endeavoured to define virtue and have put it this way, It is the power in your soul to say no to evil, and to say yes to good, in fidelity to Christ. That is what I think virtue is, briefly. That is, you refuse all that involves unfaithfulness to Christ. You close the door on that. There is to be no admission in thought, or in ways, that involves unfaithfulness to Christ. The wife is, normally, to be trusted. And so the assembly (I am not referring to the great public body) in principle at least, has been confided in by Christ, and now the time of her display has come. She has held to what belonged to Him in the hour of His rejection, and now it says, "the marriage of the Lamb is come, and his wife has made herself ready" (Revelation 19:7). That is, she is preparing now for the public nuptials and display.

You will all remember that there was no marriage ceremony between Isaac and Rebecca. There was nothing of display at all. The union was there, but all was of a private nature. She was a comfort to him. But now the hour of display has come, and so it says "his wife", not the one that is going to be His wife, but the wife, the one that is trusted. It is the one who has known His mind, who has been a comfort to Him. Romans itself teaches us that we are 'married to another' (chapter 7: 4) already,

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and Ephesians teaches union with Christ, so that the wife relationship exists now. But I am dwelling for the moment on the point of faithfulness. The wife is to be trusted.

Paul says, "Keep ... the good deposit entrusted" (2 Timothy 1:14). But how keep it? "By the Holy Spirit". You cannot keep it any other way. You might write down, and subscribe to the 'thirty-nine articles', the so-called fundamentals of Christianity, as many did in the Reformation, but that is not keeping by the Holy Spirit the good deposit entrusted. The truth is to be held in our souls in faithfulness. Is there any one who does not love the truth? The absence of love of the truth brings sudden destruction presently (2 Thessalonians 2:7 - 10). There may be certain features of the truth that are not directly applicable today, but everyone who loves it treasures it, and keeps it in the soul by the Holy Spirit. There is no other way to keep it. "Keep, by the Holy Spirit", he says, "the good deposit entrusted". You are faithful to Christ. You use the Spirit, speaking in that way, in order conserve the truth. You are keen in regard to the truth. You must not let one iota of it go.

Now the wife, I apprehend, comparing the passage with Proverbs 31, holds to that. She loves the truth. The false one says, "I sit a queen, and I am not a widow; and I shall in no wise see grief" (Revelation 18:7). She cares nothing for the truth. Do you think Rome cares anything for the truth? Nothing! Like Judas, she would sell not only the truth, she

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would sell the Lord; indeed, she has done so. We are told to "Buy the truth, and sell it not" (Proverbs 23:23). Judas sold the Lord. The true wife conserves the truth. As I said, she keeps by the Holy Spirit the good deposit entrusted.

"The marriage of the Lamb is come, and his wife has made herself ready. And it was given to her that she should be clothed in fine linen, bright and pure; for the fine linen is the righteousnesses of the saints" (Revelation 19:7, 8). That is, she had been marked by righteousnesses. The word is in the plural, and would include, I suppose, all the practical righteousnesses from Pentecost until the rapture. It is a record of all she had kept. Practical righteousness is a wonderful thing, you know, in the testimony. "If ye know that he is righteous", says John, "know that every one who practises righteousness is begotten of him" (1 John 2:29). Practical righteousness now is, as it were, formed into a robe in which the wife is to be arrayed. It is her marriage trousseau!

"It was given to her". There is the principle of sovereignty in it. "It was given to her that she should be clothed in fine linen, bright and pure; for the fine linen is the righteousnesses of the saints". What I do or you do, as a vessel, as used of the Lord, shall all be seen there, and we will come out in our wedding garments, beloved, suitable for Christ, suitably arrayed to be presented to the Bridegroom, to the Lamb, the suffering One, for it is the suffering One. He is the suffering One now, but He has this wonderful city as His bride. And so the angel takes

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the prophet, for John is a prophet here, to a high mountain, as it says: "he carried me away in the Spirit, and set me on a great and high mountain, and shewed me the holy city, Jerusalem, coming down out of the heaven from God, having the glory of God".

Now this is the wife. John has to be taken up higher to see her. One has to be withdrawn from earth to the "high mountain" to see this, the assembly in this light. And so he says, "the holy city, Jerusalem". There have been many great cities, but there is only one holy one. This one is great and holy, so that, beloved brethren, if we look for great-ness let us not look for it apart from holiness. To be great in this world is not to be holy, whereas to be great with God you must be holy. Greatness and holiness must go together. Hence the holy city, Jerusalem, she is described as here, and she is seen as descending out of the heaven from God. How lovely to have before our souls the thought of being taken to God, taken up by the Lord Jesus, who descends, as it is said. He descends and we shall be caught up, as changed, to be together with Him, for ever. He takes us up and then we come out, as John says, He "shewed me the holy city, Jerusalem, coming down out of the heaven from God, having the glory of God".

Well, that is what I have to say. He adds, "Her shining was like a most precious stone, as a crystal-like jasper stone". That is, the assembly is the vessel of the divine glory, coming out in dignity and in

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liberty.

There is only just one word I would add to that, and that is the necessity now for clearness, for transparency. As vessels we are to be transparent. There are in this book of Revelation several references to it. The first is the sea of glass (chapter 15: 2). The victorious are said to stand on the sea of glass; all there is transparent. There is nothing hidden, no secret counsels. All is open. It is a lovely trait amongst us, as brethren, to have that transparency of glass; to be such vessels in that sense, that all that is done is open, no mixed motives, nor hidden ones. All is in simplicity of love. As the apostle says, "by love serve one another" (Galatians 5:13). So that the city's light is clear as crystal. All is perfectly open there.

Well, I hope what I have said may be a help to us, dear brethren, in view of what we have had, that we may see that we are taken up sovereignly, formed by the Potter, so to speak, "vessels of mercy ... prepared for glory". We are prepared; there shall be no disparity between us and the glory. We are fitted for the glory, and while down here in whatever we do there is to be a reflection of the glory of Christ and of God. If we are to be fitted and finally to come out as changed in regard of our bodies, having bodies of glory, as it is said, we shall be in the aggregate a great vessel. The city lieth four-square. She includes all, but she lies four-square, in every way formed after God so as to express Him universally in His nature, as shining out in the light most precious, and

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the whole realm of creation shall bask in it.

May God grant blessing to His word, to each of us.

Ministry by J. Taylor, Detroit, Volume 10, pages 150 - 157. [2 of 2] 1919.

THE ORACLE, THE ALTAR AND THE THRONE

C. A. Coates

2 Chronicles 5:7 - 14; 2 Chronicles 7:7; 2 Chronicles 9:1 - 9

Now, if you look at 2 Chronicles 7:7 you will notice that three things are mentioned there -- (1) The burnt-offerings; (2) the oblations; (3) the fat of the peace-offerings. That is, everything is looked at from God's side. If we begin by learning the perfection of the work of Christ, in bearing our sins and putting away sin, we must not stop there, or limit our apprehension of that wondrous work to the side of it which meets our need. It is an immeasurable loss to us if we do not go on to learn what the work of the cross has been for God. In connection with the burnt-offering we may read Ephesians 5:2 -- "even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour".

The Lord Jesus came here to take up the whole question of sin, and the glory of God in respect of sin. Think of that scene of judgment, when all that God was, and must be, against sin, came out and was expressed as it never can be expressed again throughout eternity. All that sin was in the presence of the holiness, majesty, and glory of God came out

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there. But as you think of that scene of darkness and judgment and death, in which the glory of God was maintained and vindicated to its utmost bound as to all that sin was before Him, remember that there was something greater at that cross than the darkness and the judgment and the death -- something greater than the sin in respect of which God was so eternally glorified there.

May God give each of our hearts a deep, adoring apprehension of that greater thing. I refer to the infinitely perfect affections of the heart of that blessed One -- the obedience and love in which He was there -- the devotedness of the holy Victim which made every part of that unspeakable self-sacrifice a sweet-smelling savour to God. Have those words -- almost His last ones -- never thrilled your heart? "That the world may know that I love the Father; and as the Father has commanded me, thus I do. Rise up, let us go hence" (John 14:31). "On this account the Father loves me, because I lay down my life" (John 10:17). Never again can the Son so express His love to the Father as it was expressed at the cross when He gave Himself to maintain the divine glory in respect of sin. Well may He speak of that death as a motive for the Father's love to Him, for never were His perfections of obedience and love so wondrously displayed before.

Then there was the peace-offering. It was due to God that in the very place where man had so dishonoured Him there should be found a Man to honour Him in unfaltering devotedness to His will. I

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believe the peace-offering sets forth the Lord Jesus in His personal devotedness to God; as Philippians 2 expresses it, "obedient even unto death" (verse 8). Nothing could move Him from the path which, 'uncheered by earthly smiles, led only to the cross' (Hymn 230). His devotedness was tested in every way -- in private life, in public service, and in that darkness preceding and including the cross. There was at last One found in all the circumstances of man who would take the very lowest place in obedience to God's will, and who would die rather than swerve from the path of devotedness to God. He "resisted unto blood, wrestling against sin" (Hebrews 12:4). He would carry out the will of God at all cost to Himself.

"And the fat". It is blessed to know that there are depths and riches of personal excellence in Christ beyond all that we know or can know. "All the fat shall be Jehovah's" (Leviticus 3:16). All the personal excellence of that blessed One, as only God can know and estimate it, has come out at the cross to the eternal satisfaction and gratification of the heart of God. So that whether as to the glory of God in respect of sin, or as to personal devotedness in Man, or as to the excellence of the holy One who was thus devoted, CHRIST fills with absolute perfection every-thing which the altar demanded. So that the place of sin and judgment and death is the very place above all others in the universe where perfection has been displayed.

In connection with this, notice the words -- so

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richly significant -- "the brazen altar which Solomon had made was not able to receive the burnt-offerings, and the oblations, and the fat". I think this serves to show how every type and figure fails to express the greatness of Christ and the cross. The perfections of that Person and work are infinite. There can be no measurement of the glory of God, of the devotedness of the Sufferer, or of His personal excellence. May God enlarge our hearts to apprehend all this a little more fully.

If Christ filled the oracle and the altar He also fills the throne, and this brings us to His present place on high. The thought connected with the throne is administration. "Blessed be Jehovah thy God, who delighted in thee, to set thee on his throne, to be king to Jehovah thy God! Because thy God loved Israel, to establish them for ever, therefore did he make thee king over them, to do judgment and justice" (2 Chronicles 9:8). Solomon was set on Jehovah's throne to administer everything for God to the people. Christ, having filled the oracle and the altar, now fills the throne; He is exalted to administer everything for God.

No other but the One who is the perfect Object of satisfaction and delight to the heart of God could fitly administer all the grace and blessing of that heart to men. What an exalted view, and what a divine measure, does this give of the greatness of Christian blessings! "Because thy God loved Israel, to establish them for ever, therefore did he make thee king over them". The greatness of God's love,

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and of His gracious purposes, is expressed in the greatness and glory of the Person who administers it all to us from God. There is not a single christian blessing which is not administered now by and through Christ in glory. All the blessings of divine grace are administered by and through an enthroned and glorified Saviour. The remission of sins (Acts 2:36 - 38), salvation (Acts 4:11, 12), justification (Acts 13:38, 39), peace with God (Romans 5:1), access into favour (Romans 5:2), reconciliation, and joy in God (Romans 5:11), are all administered to us through a risen and glorified Saviour. The ministration of righteousness is from Him (2 Corinthians 3), and in His face shines the light of the knowledge of the glory of God (2 Corinthians 4:6). We get no right estimate of the character and greatness of our blessings until we see them in living connection with Christ in glory.

How much we may learn from this Gentile Queen who "came from the ends of the earth to hear the wisdom of Solomon" (Luke 11:31). She heard of the fame of the one who was set on Jehovah's throne to administer everything for God to the objects of His love, and nothing would satisfy her heart but coming to that glorious person, that she might see in his presence the reality of that greatness of which she had heard in her own land. My brethren, is there no such journey for our hearts to take today? Indeed there is. For the satisfaction of the heart it is not enough to hear the report; the soul must reach the company of the One of whom it has heard. It is a supremely blessed moment when the

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heart is so attracted by the fame and the glory of the true Solomon that it turns away from man and from present things to travel outside the whole sphere of sight and sense into the company of the glorious Person who fills the throne. In His company -- in conscious nearness to Himself -- there is not, there could not be, an unsatisfied desire in the heart.

The reality was beyond the report, and beyond all the greatest expectation of the Queen's heart. Not only was all her need met -- all her enigmas solved -- but she found herself in the circle of Solomon's greatness and glory; and every detail in that circle expressed his wisdom, and the perfections and grace of Jehovah, on whose throne he was set. What a journey for the heart! To leave our own land -- the place of need, and unrest, and unsatisfied longing, where self is the great centre and object -- and to come to One who has a perfect answer for every question of the heart, and who brings us into His own circle, and fills our hearts with His own greatness and glory. May every one of our hearts be so attracted to Himself that we may be prepared to leave in spirit everything that is here, to reach His presence and have His company.

The great object which God has in view is to attach our affections to Christ; and I trust He may use the ministry of His word tonight to this end, so that the blessed Person of Christ, who has filled the oracle and the altar, and who now fills the throne, may truly fill each one of our hearts. Amen.

Ministry by C. A. Coates, Volume 14, pages 83 - 88. [2 of 2].

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SHORT PAPERS ON THE CHURCH NO. 11 -- DAYS OF DEPARTURE -- INDIVIDUAL FAITHFULNESS.

M. W. Biggs

We have heard it remarked by many, with regard to their soul's history and experiences, that until they took the first step which God had shown them they did not see the second. We believe this is generally the case. Especially is it so in connection with our conduct relating to our position here as forming part of God's house and as members of the body of Christ.

"Cease to do evil, learn to do well" (Isaiah 1:17). The first statement must be complied with, and then the second may be followed.

It is my desire in this paper to draw attention to two phases of christian experience which may be known today, and, we may add, which have ever been possible from the early days of the church's history on earth.

Since the departure, which came in during the days of the apostles, the path of faithfulness has been very individual in character. We have sought to develop this in an earlier paper. Evil men and seducers wax worse and worse, deceiving and being deceived.

"Continue thou" (2 Timothy 3:14, Authorised Version) has been the word to every heart desiring to be true to Christ from the days of Timothy to the present time. And so gracious is the provision the Lord has made, and so explicit are His directions in the Scripture, that any one who desires to go in the right way need not go

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wrong.

"If any one desire to practise his will, he shall know concerning the doctrine" (John 7:17). That is, if we desire to do His will we shall know what it is. Possibly such an one may find himself very much isolated as far as the society of the mass of professed Christians is concerned. His pathway may be described as was the apostle's in his day, "All deserted me", but "the Lord stood with me" (2 Timothy 4:16, 17). But if this suffices him, his pathway will be a happy one indeed.

There is only one right path now as ever before; it lies in doing the will of God. True love is shown thereby. For "Hereby we know that we love the children of God, when we love God, and keep his commandments" (1 John 5:2). If most desert the ranks it is all the more reason why any who desire to be true should not do so.

But this demands a more detailed inquiry. We have said that the path of faithfulness has become very individual; indeed only thus is God's testimony maintained. Have we really grasped what this means? The Lord will not support any attempt to reconstruct any organisation or society to be a corporate testimony -- a kind of model of the whole, other than that incidentally produced by true individual faithfulness in returning to that which is proper to the whole church of God.

The church is still the body of Christ; it continues on earth in each locality where there are believers, whatever they may call themselves. It also

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exists on earth as a whole -- everywhere as one, one body. The house of God exists today. Believers are still a habitation of God through the Spirit.

But let us ask: Are believers practically answering to God's mind as to them in these respects? I am sure we must see that failure in practice has marked believers all along the line.

What then is our path? If we have been awakened to see our common failure, what is the next thing to do? Is it to endeavour to start again? To make a model church? Is it to band together a section of believers on the pattern of the whole, to seek to reinstate what has corporately failed? This has been done, I believe, many times, but it has only added to the confusion. We may find many such bodies of believers varying according to their different light and spiritual intelligence. But Scripture gives no directions to follow such a path. Reconstruction will not answer. It is a human endeavour to remedy things. In reality it supposes that the church no longer exists. Because if it still exists there is no need to start anything else.

Scripture is clear. We must cease to do evil. Individually we must be faithful.

I have had occasion to read some literature penned by one of whom better things might have been expected. It was amazing to find that it was therein contended that to "depart from iniquity" (2 Timothy 2:19, Authorised Version) did not mean to depart from it as we might ordinarily understand the expression 'to depart'. It meant, so it was said, to depart from it

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only in the spirit of the individual.

It must be clear to any one familiar with Scripture that such an idea is very, very different to the principles laid down in God's word.

To "depart from iniquity" means not only to depart from the spirit of evil in ourselves, but also to depart from the practice of evil everywhere. "Enter not into the path of the wicked, and go not in the way of evil men: avoid it, pass not by it; turn from it, and pass away" (Proverbs 4:14, 15). "Be not thou envious of evil men, neither desire to be with them" (Proverbs 24:1). We need scarcely stay to prove this. But what has come before us recently makes such a remark really necessary. To "depart" from evil means to judge it in ourselves, to disallow it in our ways and to go away from it wherever it may exist. It is to depart from it in the most entire sense.

To limit such an expression is to rob the passage of its force. No doubt this is what Satan wants to do. And any system of teaching which is so characterised can only proceed from this awful source, however ignorant the agents may be that they are doing the enemy's work. We need not marvel (2 Corinthians 11:13 - 15). We cannot be too careful in our ways!

The watchword for every faithful heart in the "last days" is "depart from iniquity". In himself first, most surely. Let each one begin there. Nothing can be right anywhere else otherwise. Let each judge himself. In spirit and in practice each must do so. And then, too, in our associations. How can any one

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depart from evil if he remains avowedly in identification with those who allow it? They may not think what they allow is evil; but if I see it to be evil I must depart from it. My conscience will be evil if I do not.

This is the first step. Cease to do evil! The Lord alone can lead us to take it. But if He has shown us so far, He waits for us to answer.

Is it asked, What shall we do then? The Lord will tell us. But if He has told us to do one thing, let us do it. Abraham obeyed, "not knowing where he was going" (Hebrews 11:8). This is faith. Shall we be misunderstood, condemned and blamed by the mass of believers? It may be so. The apostle said, "all deserted me", but "the Lord stood with me". This makes the path very simple but always exercising. It can only be trodden by faith.

We cannot link Christ's holy name with all the evil we find in the professing church. And if His name cannot be linked with evil, our place is to depart from it, for we name His name.

But let us repeat -- this needs faith. As much so as it did for Peter to go out of the ship and walk on the water to go to Jesus. No one can support us in such a path but Christ Himself. "Let every one who names the name of the Lord withdraw from iniquity".

Our space has gone. We must reserve the consideration of the other side of our subject for our next paper.

May the Lord lead us to be individually faithful

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amidst all the failure of man.

The Believer's Friend, Volume 9 (1917), pages 187 - 192.

IN ASSEMBLY

J. Revell

1 Corinthians 11:18

There is for us, as Christians, that which is individual in character, and that which is collective. The one does not interfere with the other. The clearer we become as to our individual portion, and the deeper our enjoyment of it, the better shall we be fitted for that which is collective.

The Corinthians very little understood what pertained to them as individuals, and the assembly was with them all in confusion. Along with this it may be noticed that they did not distinguish, as they should have done, between what belonged to their own circle and that which belonged to the Lord. Though they had houses to eat and to drink in, they made the assembly a place for pursuing their individual ways and concerns, even to the extent of some being hungry and others drunken. The epistle to the Corinthians, while correcting all their disorder, gives to us very valuable instruction as to those things which with them were in such confusion.

That which is individual lies within our present path of responsibility to God; that which is collective, while beginning within that sphere, reaches to that which is beyond, to that which is heavenly and eternal, the things which God in His

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great love has purposed and prepared for us.

As men here on earth we have all had our sins, and we still have our sorrows. These are individual, for, although there may be a similarity between the sins and sorrows of all men, those of one are not exactly those of another. In the gospel the forgiveness of sins is preached to us, and we learn that God is Himself our Justifier, His justification of us being set forth in the resurrection of Jesus our Lord from the dead. Thus we have peace with God, and the love of God is shed abroad in our hearts by the Holy Spirit who is given to us. We can therefore glory in tribulation. And, further, the One who has manifested His love in dying for us is now at God's right hand, and there intercedes for us. Nothing can sever us from His love, and even our sorrows may become the opportunity for His assuring our hearts in a deeper way of His love. Thus we become more than conquerors through Him who loves us. All this belongs to our individual path.

Comfort, pages 105 - 107. [1 of 2].

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"WATCHMAN, WHAT OF THE NIGHT?"

J. B. Stoney

Isaiah 21:11, 12

Happily for us, the scripture answers the question by giving us the heads of all events before us, namely, "The morning cometh, and also the night". Blessed be God, the great and leading subject is the morning, the "morning without clouds" (2 Samuel 23:4); and the harbinger of that great moment is "the bright and morning star" (Revelation 22:16).

The coming of our Lord, when we shall meet Him in the air, is the special hope given to us; and unless this hope forms and defines the end of all our expectation, there will be a defective way of looking at the night. It is, "in thy light shall we see light" (Psalm 36:9); and it is as we have the brightness of His coming before us as our one simple, unmixed hope, that we shall be able, in the light of it, to form a true judgment of what is transpiring in the night.

Unless the coming of the Lord is before me, I have not the true hope of the church before me, and all my works and services will be characterised by this defect. Without this hope I cannot have a true object for my heart, and if I have not, I cannot prevent other things from taking a place in my heart; so that the coming of the Lord, the Harbinger of the day, must be my only polar star.

What other hope could guide or cheer me but the return of Him who, having loved me and given Himself for me, has left me here during His absence to do His pleasure, in company with His own; and

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while pursuing with diligence the service that He has appointed to me, never to lose sight of that moment when I shall see Him and be like Him. Thus the morning Star must be the hope of the true heart, and the way to judge of everything must be in the light of that day.

The brightest moment is the one on which my heart is fixed, whatever intervenes; and because I am thus assured of it, and independent of all present things, I can truly and calmly analyse the nature of them; not to discover anything to divert me from my hope, but to ascertain anything and everything which would contribute to the name of my absent Lord, helping His people according to the grace given me. "The Spirit and the bride say, Come. And let him that hears say, Come. And let him that is athirst come; he that will, let him take the water of life freely" (Revelation 22:17). Here, in view of the bright and morning Star, is summed up the service of the church at the close of the night.

Now in order to carry out any branch of this service, I have to come in contact with the night, with the many obstructions which the prince of darkness raises up to check and suppress the light. To note these various devices, and the energies which mark the night, is incumbent also on the watchman; always bearing in mind that he must not study the current and commotions here in themselves, but as they hinder or attempt to counteract the word of the Lord.

If I am really set in heart and purpose on the

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morning, I am in the light and service as one waiting for "his Son from the heavens" (1 Thessalonians 1:10). I discover, by the light of God's Spirit, the wiles of Satan, and thus the particular effect or pressure which the course of things here has on me and on the truth. If I study political or moral things in their own identities, I may discover the measure in which men are affected by them; I ascertain what they are in relation to man. But in order to understand them as they are in the sight of God, I must be in the power of the truth myself; for whatever is not truth or light is error and darkness, and as I know the truth, I discover the intent and place of the opposition to it. I judge and decide on what is bad by my knowledge of what is good, on the principle, "He that is not with me is against me" (Luke 11:23).

Now it is a known fact that more than fifty years ago+ there was a distinct awakening of the church to the coming of the Lord. The cry went forth, "Behold, the bridegroom" (Matthew 25:6). The opposition to this truth by the enemy was first the attempt to weaken it by the startling and, for a time, uncontradicted assertion that no one was ready to meet the Lord, because we had not the Holy Spirit. This was refused and refuted by those who had learned that Christ in heaven was the Head of His body on earth, insisting on the truth that the wise virgins had oil in their vessels; that the right or privilege of every believer is to be sealed by the

+This article was written in 1879 - Ed.

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Spirit. Thus the gleam of light which had made a track for itself through the darkness of the night grew stronger and brighter.

These truths as they were received greatly helped souls. The certainty of Christ's finished work placing the believer not only in assurance of safety, but in his acceptance with God, was new and incontrovertible. How could a believer have Christ as his Head in heaven unless he was first accepted in the Beloved; and how could he be here, united to the members of the body of Christ, if he had not received the Holy Spirit, which is the seal of being established in Christ? This truth, the true and only ground for peace, or life, or church position, was opposed in many ways.

The drift of Puseyism was trying in some way to quiet the conscience by bodily exercise. Alas! many were thus turned away from the light. Satan had seen further for evil than his agents; and he had prepared the hood or blind for them before the light reached them. Many were propped up and deceived by devotional exercises as the means of obtaining rest for their consciences, long before the faintest glimmer of the light reached their eyes; so that when it did, they rejected or opposed it. Justification by faith was not opposed, but the certainty of full acceptance with God in Christ was utterly refused at first, because this truth leaves no place for religion in the flesh.

Another form of opposition was the doctrine that Christ by incarnation connected Himself with man, in order to raise and restore the old stock, and not, as

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according to Scripture, that He died for all, and that, rising again, every one in Him is a new creation. It was reformation, not transformation. It is evident that this theory, which was openly taught in print, secretly and wickedly sought to divert the souls from the light.

On this followed from within -- that is, from among those who had accepted the light -- a very serious defection from it, and one of great warning. It was taught, and influence was gained by the teaching, that the church will be in the tribulation; thus indirectly, and for a time unsuspectedly, the light was ignored by its professors, which up to this had survived many an opposition, and had penetrated far and wide. If the church be in the judgment, then it is not the body of Christ, bound to Him, the Head, in heaven; it is simply, as many would maintain, a congregation of all believers, from Abel down to the last one -- and then there is no body at all.

As this obtained, there was a return to form, and a practical denial of the Spirit's rule, and of the responsibility of the assembly to decide on matters of discipline; so that the principles which the light had disclosed and inculcated were rejected. Hence there was no option for the upright, for those really in the light, but distinct and absolute separation from this heresy, as it was eventually proved to be by the false doctrine which lay at the base of the system. It is to be noted here that the leaven of independence which sprang up in connection with this opposition to the light has worked in many to this day, so that the very

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professors of the light are the great neutralisers of it -- a great success to the power of darkness.

The light, having triumphed over this secret and well-constructed device, grew and increased in vigour and definiteness. Numbers had received it, and there was a marked advance in intelligence, which enjoined and insisted on complete separation from the system of wickedness which had sprung up in their midst.

Now arose a new stratagem of the enemy, new in form and character. The light, as I have said, had greatly extended, and now the device or snare was to popularise it. At first this was hardly noticeable. Many earnest men went forth preaching the gospel, using every means to obtain large audiences, unintentionally and ignorantly departing from the great truth insisted on, when the light was simply held, that there was no power here for Christ but the Holy Spirit. However, the gospel extended, souls were saved, consciences were relieved; and that being gained, many sought no more. Salvation became the all in all, and the church, Christ's interest and glory here in His body, was less noticed and cared for.

This gave rise to a very peculiar state of things. There was a large company of preachers who avowed that they only sought the salvation of souls, and had no clear idea of where they should pasture; like one wearing coloured glasses, they had not the full scope of the light. This weakening of the truth was eventually gigantically headed up in the most public and effective way by those who taught that

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separation from the world order was neither incumbent nor necessary for the believer, thus making the gain of the soul the only aim and desire. Concurrently it was taught that holiness by faith could be reached without separation from any of the systems, thus in spirit and in effect invalidating the great moral value of the light, that we are Christ's body on the earth, and that now, with trimmed lamps, we are going forth to meet Him.

I am conscious that I could never even give an outline of the damage done to souls by this daring divorce of what God has joined together, namely, Christ's glory and my blessing; but I would just give a few results of this, the latest contravention of the power and scope of the light.

First, unknowingly and imperceptibly, the mass of those who had received the light and owned that it was of God were leavened with the notion that the salvation of the soul was everything, even while they outwardly conformed to the truth of gathering together to the name of Christ as their true church position. Undivided attention to everything connect-ed with the gospel marked them, and this with a surrender of the manner of life and separation in every line which members of the body of Christ on earth would feel bound to observe. Provided that the conscience was kept quiet and at ease as to the safety of the soul, everything else was secondary; and the formal appearance at the Lord's table was more a corroboration of one's faith in Christ than an expression, in joy of heart, of His body on the earth

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now in the fellowship of His death. Thus, with increase of numbers, there was no increase of power. Those who avow the truth as a whole, but really reject it -- except as far as their own immediate gain is concerned -- hinder and deform the teaching and testimony of those consistently holding to the full requirements of the truth.

It is not that there is not an increased number of true witnesses, but their work is thwarted and shaded by many who, while avowedly in company with them, are not in fellowship. A mixed thing is never very striking or impressive; the light is clouded by its associate. Hence, where much sacrifice would be entailed, men cannot see the same vigour and power in the advocates of the truth as in former days, when they were not connected with so mixed a company which neutralised their testimony. But in addition to this, the gospel, as far as ensuring salvation, can be heard outside and apart from separation; so that in a twofold way men in the world are less moved by the truth than they used to be. All this varied opposition to the light has given greater opportunity to the caviller, the infidel. He hears of theories and of assumption, but sees very little of the power of God's Spirit putting a man in a new position here on earth, in open and manifest superiority to his former circumstances, so that all must own that it is supernatural and unprecedented in human society.

In conclusion, one word as to the line of service which would help souls in a day like this, and that which we must avoid. The one simple and

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eventually successful line is the maintenance of the truth in its integrity. "Abide in those things which thou hast learned, and of which thou hast been fully persuaded, knowing of whom thou hast learned them" (2 Timothy 3:14). "Thou hast been thoroughly acquainted with my teaching, conduct", etc. (verse 10). No qualifying of the truth, the light which penetrated this dark night! We accepted in the Beloved, He our Head in heaven, and we, His body on earth, waiting for Him, going forth from everything here to meet Him. We must not follow, except with counsel and prayer, those who, even in real devotedness of heart, retire into isolation of any kind. Some are so tried by the lack of a distinct and sound testimony according to their mind, that they exclaim and assert that there is no remedy, and retire into isolation for their own rest and relief. Others, again, fall into the snare of being extreme, forgetting that exaggerated statements do not promote the truth, do not sanctify, but are weapons for the enemy to hinder and obstruct it.

Lastly, we are not to follow those who are so broad that everything is satisfactory to them, and who are thus becoming deadened to the beautiful traits and qualities of the light of life, which should mark the members of Christ on earth.

The Lord give His servants to do the work of an evangelist: "But thou, be sober in all things, bear evils, do the work of an evangelist, fill up the full measure of thy ministry" (2 Timothy 4:5). Like David's mighty men, may they not only slay the enemy, but preserve the food for all Israel. We see something of

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what the character of the night is, but, blessed be God, the bright and morning Star is our hope and cheer and guide to the end.

Ministry by J. B. Stoney, Volume 10, pages 331 - 337.

SANCTIFICATION

J. H. Hill

John 17:14 - 17; Ephesians 5:25 - 27; Hebrews 2:11, 12

I seek the Lord's help to say a little about sanctification.

The Lord, in John 17, in speaking to His Father, says, "Holy Father, keep them in thy name which thou hast given me, that they may be one as we" (verse 11). Think of the Lord Jesus desiring that His own should be kept by His God and Father in the time of the Lord's absence. The Lord Jesus was indeed going on high, and that by way of the cross, as we know. Earlier He had said, "Now is my soul troubled, and what shall I say? Father, save me from this hour" (John 12:27), as feeling all that lay before Him, yet, with those thoughts in His mind, He was thinking about His own. It says, "Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them to the end" (John 13:1).

In spite of all that came upon Him, that love remained, and I can say to my brethren here, it still remains. Christ's love is unchanging; it never varies. Our appreciation of it may vary, but His love never varies. "Having loved his own who were in the

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world, loved them to the end" -- footnote a to "end" says, '... going through with everything is implied'. Through all the vicissitudes of life, the ups and downs that mark us, yet the Lord's love remains. What a wonderful thing to take account of the unchanging love of Christ! Paul said, "the love of the Christ constrains us" (2 Corinthians 5:14). How con-straining is that love!

But then the Lord says to His Father, "those thou hast given me I have guarded, and not one of them has perished, but the son of perdition, that the scripture might be fulfilled" (John 17:12), and He continues, "They are not of the world, as I am not of the world". What a statement! The Lord knew they were not of the world, and we too are not to be of the world; in it, but not of it. We have to do our daily work, we have to mix with other people; and those of us who are younger have to go to school. We need to remember that we are not of the world. We are heading for another world where Christ is the Sun and Centre, and He wants His own to be kept safely here.

The Lord Jesus says, "They are not of the world, as I am not of the world. Sanctify them by the truth". The truth is to have a sanctifying effect upon us. We are to be separated to God. God has taken us up, He has worked in our souls and He will perfect something in us for His own pleasure and glory. He wants us to be preserved in relation to Himself. The enemy of our souls would seek to turn us aside and so rob the Lord of what is for His pleasure. God

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said, in the days of Malachi, "Will a man rob God? But ye rob me. And ye say, Wherein do we rob thee? In tithes and heave-offerings" (Malachi 3:8). God's people were really missing out on what was due to God in His holy service. They did not realise that they were bringing sacrifices that God could not take pleasure in. He says, "And now, ye priests, this commandment is for you" (Malachi 2:1). God was addressing the priesthood in the days of Malachi, a sad time of breakdown in responsibility, and yet God was appealing to them. They were bringing things that were unsuitable, entirely out of accord with His holy nature. "Ye offer polluted bread upon mine altar ... and if ye offer the blind for sacrifice ... and ... the lame and sick, is it not evil?" (chapter 1: 7, 8). God is looking for the best. He is worthy of the best. He has given the best from His side, and the best has been done for us. How wonderful the ways and character of God Himself!

So the Lord says in John 17, in speaking to His Father, "Sanctify them by the truth: thy word is truth". The truth as we know it, as it is in Jesus, is to have a sanctifying effect upon us. We are to be set apart for the divine glory. The Lord was the Sanctifier, but He is asking the Father to do this here. He says, "Sanctify them by the truth". It involves, no doubt, the gift, presence and power of the Holy Spirit so that He can operate in us and with us, that this sanctifying may have effect in us. We need to be affected by the sanctification of the truth, and we need to grow in our love for the truth. How

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much do we love the truth? The Lord says, "I am the way, and the truth, and the life. No one comes to the Father unless by me" (John 14:6). Think of the wonderful intercourse between divine Persons: the Father and the Son and the Spirit all working to the great end that we, as believers, may be brought into the enjoyment of what it is to be sanctified by the truth. He says, "As thou hast sent me into the world, I also have sent them into the world; and I sanctify myself for them" (verses 18, 19). This involves the Lord's present position in glory. He has been here; He moved here as a lowly Man, in grace; He "went through all quarters doing good, and healing all that were under the power of the devil, because God was with him" (Acts 10:38). What a Man! What a perfect Man! The One upon whom the Father could open the heavens and declare His delight in Him when He was here (Matthew 3:17; Matthew 17:5). It is that One who says, "I sanctify myself for them" (John 17:19). He has set Himself apart on high, may I say, for the benefit and blessing of His own.

What a service He now renders: our great high Priest; our Advocate! John says, "I write to you in order that ye may not sin" (1 John 2:1), but we have an Advocate if we do sin. Then His priestly service too continues for us. How blessed to think of that! He says, "I sanctify myself for them, that they also may be sanctified by truth". That is, the truth would set us apart to be here for the divine pleasure. God has taken us up to that end, that we may be here for His pleasure, and He has secured a vessel, the

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assembly, resulting from the divine operations, one that can answer to His own heart.

"Christ also loved the assembly, and has delivered himself up for it" (Ephesians 5:25). Think of what this means. Paul exhorts husbands "to love your own wives". Then the standard is given: "even as the Christ also loved the assembly, and has delivered himself up for it". He has done that "in order that he might sanctify it". This service of sanctifying continues through all the vicissitudes of life. God uses these to test His people. Indeed, Jehovah said to Gideon, in relation to his dealing with Midian, "The people that are with thee are too many for me to give Midian into their hand". Those that were "timid and afraid", twenty-two thousand of them, went back from mount Gilead, and there remained ten thousand. "Still the people are many; bring them down to the water, and I will try them for thee there". God was testing His people, whether they were wholly dependent on things that are here, "bowed down on their knees to drink", or whether they touch things lightly here, "Every one that lappeth with his tongue, as a dog lappeth" (Judges 7:2 - 7). Well, just three hundred passed this test; this was the proof of manhood according to God.

Christ is operating now in view of presenting "the assembly to himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless". So the Lord is "purifying it ... by the washing of water by the word". That continues. (continued on page 83)

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THE ANSWERING GLORY

Forth from the regions of light unapproachable;
Leaving the heights that no mortal can ken;
Emptying Himself for the pathway of service;
Jesus is found in the likeness of men.

Humble that start and unique in its lowliness,
Bethlehem's manger its nature displays;
God over all, yet in such limitations
Calls forth an outburst of heavenly praise.

"Glory to God in the Highest" is heralded,
"Peace upon earth" is announced at His birth;
This but a foretaste of God's blessed portion,
Pleasure in men now secured on the earth.

Ponder, my soul, o'er this wondrous environment;
Dwell on these movements so outwardly small,
See them expanding the glories of Jesus,
Reaching their climax with God all in all.

'Tis but a pathway of sorrow and suffering
Here upon earth in man's lowly estate;
Scorned and despised, unknown and rejected,
He for an answer in glory would wait.

There can we trace in the realms of humanity,
Movements of grace that so perfectly shine;
Words of compassion and depths of devotion
Radiant with splendour and glory divine!

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Friend of the needy and help of the destitute,
Touching the lepers and healing the blind;
See, there, the love that would weep with the sorrowing,
Loosing the captives that Satan would bind.

Hated of men and the song of their revelry,
Broken His heart with the load of reproach;
Olivet's mount tells the power of sustainment,
Nights of communion where none could encroach.

Prostrate with grief, see Him there in Gethsemane;
Hark to that voice and its soul-stirring theme.
Found there in conflict, He prays more intently,
Taking the cup in devotion supreme.

Deeper that grief as He stoops down to Calvary,
Humbling Himself to the death of the cross;
Yielding all rights in the hour of His suffering,
Bearing the grief and sustaining the loss.

Shrouded in darkness, those hours inexpressible,
Standing alone in the annals of time;
Witness the measure of God's holy nature,
Fully secured! yea with glory sublime!

Deeper, still deeper, in love's blest devotedness,
Stooping to enter the portals of death;
Crying "'Tis finished" -- those words so triumphant,
Bowing His head and resigning His breath.

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Bowed are our hearts as we look on that sepulchre,
Gaze on the scene with its absence of strife;
Oh!
wondrous fact that defies understanding,
Lying in death is the Author of life.

Yet, to beholden of death was impossible;
Loos'd were its pains as He rises again;
Witnessing thus by His own resurrection
Power that had triumphed in Satan's domain.

See, too, the Father's own glory in evidence;
Now He had waited to honour such worth!
Now, in the fulness of love intervening,
God claims His Son from the heart of the earth.

Hear, then, that One with affections reciprocal,
Telling the Father's full thought for His own;
E'er He ascends to that place of pre-eminence,
Glories of sonship now free to make known.

Then to ascend in the might of His majesty,
Bearer of glory no creature can scan;
Yet, blessed truth, which bespeaks our deep blessing,
Ever retaining the form of a man.

Up through the heavens, their hosts bowed and worshipping
Enters the One who had stooped down to die!
Throne of the Father! His place of ascension
On the right hand of the greatness on high.

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Soon are there heard through the realms of the universe
Voice of Archangel and trump of our God;
Gathering upwards the fruits of redemption --
Myriads of saints now surrounding their Lord!

Ponder, my soul, then this hour of such ecstasy,
Though thou be lost in the fulness of joy!
Thousands, ay millions their Saviour are greeting,
Him, who shall ever their praises employ.

Yet wider still swell the anthems of royalty;
All must acclaim now His glorious worth;
There see Him reign o'er the whole scene triumphant,
Waking His praise from the ends of the earth.

Onward we gaze to the dawn of eternity,
Moved are our souls as we think of the Son,
Taking that place of eternal subjection,
Glorious proof that His work is now done.

All now secured in accord with God's blessedness,
Glory divine fills those regions above;
Now, in the fulness of all He had purposed
God, all in all, rests supreme in His Love.

G. H. S. Price

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(continued from page 78) Thank God, we can sit under the power of the word! May the prophetic word be effective with us in view of presentation: "that he may present the assembly to himself glorious". What a thought this is! "Having no spot, or wrinkle, or any of such things". We are brought into the wonderful understanding of the counterpart that the Lord has. He can speak of "my assembly" (Matthew 16:18). He has died to secure this vessel for Himself: "Christ also loved the assembly, and has delivered himself up for it". Think of the Lord's love for the assembly and His service to her, which, though here in this world, is not of it. The work of God will be seen in a collective sense in the assembly in the day to come.

But for this vessel, the assembly, which the Lord has delivered Himself up for, the sanctifying and the purifying is going on even now. How patient the Lord has been for nearly two thousand years. His work has been going on, and we are part of it. Think of what He wants to secure for His own glory, and He will display it in a day yet to come. This work is going on now -- the sanctifying, the purifying, the washing, continuing at the present moment. Think of the way that this love has come into expression, the way we have been delivered from that first order of man, the way He sanctifies us, purifies us through the word and the testings of the way in which we go. God uses them, the Lord uses them. We may not understand the trials that one another may have to go through, the sorrows of the way, the testings of the

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way. Even of Joseph it says that "the word of Jehovah tried him" (Psalm 105:19), through certain circumstances that were perhaps hard to understand. Think of a man like Joseph, great type of Christ that he is, yet he had to go through that testing period in view of coming out to take his place of distinction among the Gentiles.

Think of the sufferings of Christ too, and all that He had to go through, but He is now on high, crowned with glory and honour. But, as I said earlier, this work in us is still going on. Let us not in any sense shrink from the understanding of the exercises the Lord puts us through, that we may get the good and gain of the sanctifying effect. The Lord is using it, for He has the great end in view that He is going to "present the assembly to himself glorious, having no spot, or wrinkle, or any of such things". The Lord's service has in view that there may be no blemishes, that the assembly may be "glorious" for Himself, and "that it might be holy and blameless". Think of that being said of a creature vessel!

I refer to Hebrews 2 where we have another aspect of sanctification. "He that sanctifies and those sanctified are all of one". The Lord Jesus is the Sanctifier and we are among the sanctified. It says, they are "all of one". He has secured such a company that can be united to Himself, as "all of one", from one stock. We are of Him, and we are to be like Him, and we are to be for Him. "For which cause he is not ashamed to call them brethren,

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saying, I will declare thy name to my brethren; in the midst of the assembly will I sing thy praises". He has now secured a company in which He can declare the Father's name, in which He can sing the Father's praises. It is wonderful to contemplate these things, and to understand the greatness and glory of these divine thoughts, that Christ loved the assembly and gave Himself for it.

Now this vessel is used in His holy service Godward. He has made the Father known, He has declared His name, but then He has this vessel, the assembly, in which He is able to sing the Father's praise. May we experience something more of these blessed things -- the One who sanctifies and we who are sanctified, being all of one, and "he is not ashamed to call them brethren". May we enter into the joy and privilege of these things, particularly when, by the Spirit on the first day of the week, the Lord Jesus leads His own into the presence of His God and Father, to be there in the holy liberty and joy of sonship for His pleasure. May it be so, for His Name's sake.

Taunton, 27 October 2001.

THE MAINTENANCE OF THE TRUTH

F. E. Raven

It appears to me that in the issue of a new serial -- Food for the Faithful (1898) -- it is important to make plain that the object in so doing is the maintenance and setting forth of that which is true in

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doctrine, not the promulgation of that which is new.

That there has been in the present century a remarkable revival of the truth of the Church, no intelligent Christian can, I think, gainsay; and the effect of this has been felt, far and wide, beyond the immediate circle which has been formed by the truth thus revived in God's goodness.

In later years the question has arisen as to how the great truths involved in the Church, such as the calling of God, eternal life, new creation and union are to be maintained. The effort to secure them by the use of fixed statements and conventional terms, devoid of elasticity, has proved entirely inefficacious; as has also the mode of attaching every-thing to the believer as a possession, the good of which is experienced in the power of the Spirit. Souls trained in this school must necessarily stop short of any apprehension of new creation.

It is now largely admitted that a Christian's apprehension of God's calling cannot be anything beyond the measure of God's work in him. He may claim standing and privilege, have prophecy, understand all mysteries and all knowledge intellectually, have faith to remove mountains, and, without love, be nothing. A Christian's measure for God and for the assembly is love, and love is evidently the work of God in him.

Now this brings me to the conclusion that the real and only way to secure truths which have been revived is in our being the expression of those truths; holding the truth in love; and at the same time

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watchful that, while having the full light of God's will in Christ, we do not arrogate to ourselves anything beyond what we are as the effect and fruit of God's work in us; for it is evident that we cannot have the conscious sense of any truth, save as we are in the state which corresponds to that truth (1 Corinthians 1:30); and it is, I think, unsafe to talk much of things of which we have not the consciousness.

While speaking thus of consciousness, I do not mean to put it in the place of faith. The first light of God in the soul is by faith. We are justified by faith, saved by faith, sons of God by faith, risen together with Christ by faith, and Christ is to dwell in our hearts by faith. So that in the christian course the scope of faith is more and more enlarged.

At the same time it is certain that a large part of the New Testament is occupied with bringing before us the work of the Spirit of God in the believer, which forms him for approach to God in the consciousness of his soul; and consciousness in this sense must be in the new man. The old man has nothing to say to it.

As a proof and illustration of what I have said, I would draw attention to the epistle to the Hebrews. In the first ten chapters we have but little unfolded as to the state of the Christian (save a state of unbelief and danger of apostasy). What is brought to light is the new order of things which is the necessary moral consequence of the sacrifice and priesthood of Christ, not only in the setting aside of what previously existed, but in the introduction of

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that which is perfect as both expressing and answering to God's mind.

In Hebrews 11 to 13, however, we get the question of christian state elucidated, and learn how it is formed. The first great principle of it is faith, which is, for this moment, the principle of living. This is not peculiar to Christianity, for it was announced as a principle to the prophet Habakkuk in view of the coming of the Lord. What I understand by this is that the soul is in the light of God's testimony, not in the moral darkness which is around. This testimony is for us of the glory of God and Jesus at the right hand of God.

This principle of faith puts us in the line of the witnesses. It involves that the soul is in the light of God's pleasure and perfect satisfaction. But in chapter 12, we have not, so far as I know (after the opening), any allusion to faith, but in a sense what is greater than faith, namely, the chastening of God, and its voice and meaning to those who are the subjects of His discipline; together with the purpose to which the chastening is directed. The chapter necessitates a distinction between mere professors and those who are really of God. In His discipline God does not occupy Himself with bastards; they are not genuinely of Him, though they may be in the place of profession; and hence they are not disciplined. Those who come under discipline are the objects of love -- they are of God, and thus sons; and if even they have not accepted the assurance of this by the Spirit, they may learn by discipline that

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they are loved of God. Though they may not bear themselves towards God as sons, He bears Himself towards them as Father. Thus the soul is practically led into the reality of the relationship, which is the most essential step in the question of christian state.

Then, concurrent with this, we have the object of chastening, namely, that we may be morally according to God, as partaking of His holiness, and yielding peaceable fruits of righteousness. Thus we have in principle the having put on the new man, which is created after God in righteousness and holiness of truth. In the new man the believer is holy and without blame before God in love. In the putting on of the new man there is of necessity the having put off the old (Ephesians 4:22 - 24).

Thus we have light as to the formative principles of christian state, and the means by which it is effected in us. As the result of this there is the ability to apprehend the breadth and length and depth and height, the whole range and extent of things before God, the fruit of His sovereign will; and to distinguish between that which is for God, and that which is for man. In the case of the children of Israel, in coming to mount Sinai where God addressed them, they came to that which could and did affect man as man. It was not a scene of judgment; but it had a good deal of that character. There was that which was tangible and terrible to the senses, and calculated to inspire man with awe, and to forbid his approach to God, or even the hearing of His voice.

But Christians have come to another order of

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objects, none of which could affect or be appreciated by the natural man (1 Corinthians 2), and they can be appreciated by the Christian only in the measure in which he has been formed of God according to His nature. Then it is that he can discern the difference between the things which are for God, and those that are for man. At the same time he apprehends that his own true blessing and position are bound up with the things which are for God.

Thus the mount Zion, the city of the living God, and the Church of the firstborn ones which are written in heaven, are evidently for God (Hebrews 12:22 - 24); that is, for His glory and pleasure, and for the display of Himself, of His long-suffering mercy, His government and His grace. With these our calling as "in Christ" is identified; and in the soul's apprehension of these objects we reach the point where God, and He only, is "judge" -- all is under His eye. Then it is that we have the consciousness of all that which is for man: the perfecting of "just men" through redemption, the new covenant in its Mediator, and the blood of sprinkling speaking of the removal of death in righteousness, instead of an answering call for vengeance. In this way our souls are in the brightest light as the fruit of God's work in us; and in the apprehension of the greatest things which are for God, we have not only the faith but the consciousness of all that is of God's grace for man. Truly we can then say that we have been brought out of darkness into God's marvellous light (1 Peter 2:9).

Ministry by F. E. Raven, Volume 11, pages 437 - 440.

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ACQUAINTANCE WITH THE SON OF GOD

J. Ralph

John 14:1 - 11, 20; Philippians 3:7 - 10

The more we are livingly acquainted with the Person of Christ, the Son of God, the more liberty there will be in regard to our approach to God. In order to be for the divine pleasure it is necessary to draw near to God, not only in connection with our needs, but in the apprehension of the Person of Christ in connection with what He is for God. We can only appreciate Him thus as we are taught by the Holy Spirit, who dwells in us, through grace. How marvellous that the saints of God are indwelt by the Holy Spirit -- a divine Person!

The Holy Spirit is doing today what He commenced to do immediately He descended from the glory, that is, to engage the saints with Christ in glory: He has come from that scene, and it is His delight to engage our hearts with the One who has accomplished redemption in divine love and has gone back to glory.

In studying John's gospel we need to see that the Son is revealing the Father and is doing works in connection with the Father's pleasure and glory which are eternal in character. Here He speaks of the future, and He would console His own in connection with their being left here. He commences this chapter with those well-known words, "Let not your heart be troubled ..." The Lord Jesus felt things perfectly; He would comfort them, and He says, "ye believe on God" -- they had believed on God -- but

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now He adds, "believe also on me". That was something new to them.

Then He speaks of the scene into which He is going -- powerful words which would attract their hearts, as He would attract our hearts to Himself and lead us to the scene into which He has gone. "In my Father's house there are many abodes" -- that is future, and it is remarkable that He should touch upon what we may speak of now, through grace, as our eternal home. What pleasure He has in speaking to His own thus! We learn what is in the heart of the Lord Jesus Christ for His own; we need to get over to that side more than we do. The enemy would engage us with anything else; he would occupy us with our weakness, our poverty in connection with the apprehension of divine things, to rob us of the blessedness of what the Lord Jesus would bring us into. The way of deliverance is in the knowledge of this Person as brought before us here by the Spirit; the knowledge of the Lord Jesus Himself will set us at liberty.

So He says, "In my Father's house there are many abodes", for there are to be many families in the universe of bliss. In Solomon's temple the highest chamber was the largest, reminding us of the large place that the saints of the present dispensation have in the mind and heart of God and our Lord Jesus Christ. "In my Father's house are many abodes; were it not so, I had told you" -- as much as to say, Would I have led you thus far if this were not true? "I go to prepare you a place". Jesus is there

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now, for He has gone to the Father. The presence of Jesus there, as having accomplished redemption, has prepared the place, and when we go there we shall find everything prepared by divine love. It is very sweet to go into a home or house that has been prepared by love. The Lord Jesus has prepared the home.

"And if I go and shall prepare you a place, I am coming again and shall receive you to myself, that where I am ye also may be". It is very beautiful that the fact of His coming again should be spoken of first by the Lord Himself, while the manner of His coming is unfolded in the epistles. It is quite possible to have the truth of the coming of the Lord Jesus Christ as a doctrine and yet not to be waiting and watching for Him, but the knowledge of the Person as outlined in this remarkable gospel will awaken our affections and keep them centred on our Lord Jesus Christ, so that His coming will be our daily hope.

Then He says, "And ye know where I go, and ye know the way". This statement of the Lord Jesus awakens an inquiry on the part of Thomas: "Lord, we know not where thou goest, and how can we know the way?" Then we have that wonderful answer, "I am the way, and the truth, and the life. No one comes to the Father unless by me". The Lord Jesus opens out here the great possibility of knowing the Father now before we are taken into His house, for He would engage us with what is present. The Lord would have us to know it as a journey in the

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history of the soul -- to go to the Father now. It is the service of the Lord Jesus now to lead us in Spirit to the Father collectively, but there is the need to know this individually in soul history, as He says, "No one comes to the Father unless by me".

The truth is learned only in the blessed Person of Christ. Some of us wish we could get on quicker and make more progress, and the Lord appreciates every such desire in those who love Him. We need to bear in mind that a Person is the way to the Father, a Person presents the truth about the Father, and life is in a Person, as He says, "I am the way, and the truth, and the life". If we have the Person of the Lord Jesus before us by the Spirit of God, the journey so necessary to the knowledge of the Father will be a simple matter. The Lord Jesus Himself will lead us to the Father.

The work of God as outlined in this gospel is very interesting. The first nine chapters are intensely individual. The woman in chapter 4 and the man in chapter 9 are remarkable cases of soul history, and I world refer to the way the Lord Jesus manifested Himself to them, for I firmly believe that it is necessary for us to know Him individually as they knew Him. In the case of the woman there came a moment in that wonderful conversation when the Lord disclosed Himself to her as the Christ -- "I who speak to thee am he" (John 4:26). To the man in chapter 9 the Lord made Himself known as the Son of God. "Thou hast both seen him, and he that speaks with thee is he. And he said, I believe, Lord:

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and he did him homage" (chapter 9: 37, 38). He is won by this glorious Person.

These are the persons who compose the assembly. We do not get the word 'assembly' in John's gospel, but such persons would have their part in it and contribute to it in a wonderful way. What power there would be with such as they move about in their local assemblies! Such persons would get the gain of what is unfolded in chapters 10 to 17.

Philip raises a question: "Lord, shew us the Father, and it suffices us". Now comes another disclosure, partly a rebuke, "Am I so long a time with you, and thou hast not known me, Philip? He that has seen me has seen the Father". The Father is to be seen in the Son. That glorious Person we have begun to know as Jesus, the One to whom we came in connection with our need, is the One who delights to make the Father known, and it is God's thought that each one of us should see the Father in the Son.

Before we are taken by the Son into the Father's house, the Father is to be seen in the Son. I need hardly say that it is by the Spirit of God that this is reached. The Lord says in connection with the coming of the Holy Spirit, the Comforter, "In that day ye shall know that I am in my Father ..." The Lord Jesus does not bring impossibilities before us; they are things that can be reached by those who know and love Him. If we desire to know the place we have in the heart of the Son, let us listen to Him speaking to the Father about His own as recorded in chapter 17.

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I refer now to the energy that marked the apostle Paul in connection with the knowledge of Christ. He is drawing to the end of his life; he is in prison; he is speaking, not as an apostle here, but as a believer; as he could say to the Galatian Christians, "in that I now live in flesh, I live by faith, the faith of the Son of God, who has loved me and given himself for me" (Galatians 2:20). In this passage in the epistle to the Philippians we see the energy that marked him at the close of his life to know Him more intimately. "To know him, and the power of his resurrection, and the fellowship of his sufferings, being conformed to his death".

May we all know the Lord Jesus Christ, the Son of God, more intimately!

Lewisham, London, 8 December 1934.

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KEPT FOR TRANSLATION

J. Taylor

Revelation 3:7 - 13; 1 Thessalonians 4:13 - 18

It would be admitted by all who are familiar with Scripture, that the truth of translation comes out first in connection with Enoch, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he has the testimony that he had pleased God" (Hebrews 11:5). In his prophecy he does not speak of translation, but of the coming of the Lord, "Behold, the Lord has come amidst his holy myriads" (Jude 14); but the truth of translation is first introduced with him. I think, too, it is a principle in Scripture, that in the first introduction of a thought you get the main features connected with it, and these mark it right through Scripture. So here one of the main features connected with translation is that God translates what pleases Him. Enoch had the "testimony that he had pleased God". I suggested reading these scriptures that our attention might be called to this thought, that pleasing God precedes translation.

So in Thessalonians the saints are spoken of as those who walked so as to please God; but the apostle exhorts them that they should do this "more and more" (1 Thessalonians 4:1, Authorised Version). The element of pleasing God is introduced at the beginning of the chapter, before he goes on to the thought of translation; and what is before one's mind is the desire that the Lord would bring about in the people

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of God what is for His pleasure, before He is about to translate the assembly.

If we look at the address to Philadelphia (Revelation 3), we find the principle of being kept there. The Lord says, "I also will keep thee out of the hour of trial". The hour of tribulation is coming on those that dwell upon the earth, on the earth-dwellers, but the Lord says, "I will keep thee" from it. Through our exercise and the power of God working in us, and as having to do with God, we are kept now. Translation is the power of the Lord working in the future, but we are being kept now. He says the hour of tribulation is coming, but "I will keep thee" out of it. So that we need not fear that the next dispensation will come upon us with all its tribulation. We are kept out of the moral elements of the tribulation now. It is not said I will take you out of it, but I will "keep thee" out of it. He keeps us from the moral elements of evil which call for the tribulation.

The moral elements are present now; they are taking form now. In the reconstruction of the world, the principle of covenant or agreement will pre-dominate. Men see the great advantage to be gained from agreement, and that it should hold and not be broken at will, and they seek to reconstruct the world on that principle. Now God will meet that condition of things. He will see that His people are brought into an agreement, that they have a fellow-ship. The book of Revelation shows how the world's fellowship will work out under the beast; the principle of boycott will mark all, but we are fortified

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against that by what we are committed to in our baptism, and then by fellowship. There are things which we cannot do because of the terms of our fellowship. By the terms of our fellowship we are committed to God. That is right; certain things are laid down; God has His highways, as the psalmist says, "they, in whose heart are the highways" (Psalm 84:5). We have the highways in our hearts; we cannot turn aside to byways. In that way the fellowship commits us to God, and then, too, we are committed to the fellowship of His Son and the fellowship of His death. That is our fortification against this phase of things .

The title of the Holy and the True under which the Lord presents Himself to Philadelphia shows what He was as committed to God. They are features in which He is known to us now. He is the Holy and the True; these things involve what is due to God; if we are committed to God it must be in holiness, it is what becomes His house. So, too, with what is true. Then as to power He has the "key of David"; that is a wonderful light in which to see Christ -- as the One who opens and no one shuts.

Endurance is walking so as to please God. In other words, it is abiding true to the terms of God's relations with us. The Lord says, "Because thou hast kept the word of my patience" (footnote i, 'endurance'), "I also will keep thee". It is what Christ is to the assembly. In speaking to Philadelphia the Lord says, "thee"; He is addressing the whole assembly; He includes in that expression all the

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saints, but it is the assembly in the abstract. The features He marks out in Philadelphia are seen in some, and He accredits it to the whole. He mentions the "little power" and keeping the word of His patience and not denying His name, that are seen in some; and in that way He clothes the whole with what is seen.

A Philadelphian takes account of things in the light of this book; he sees that there are earth-dwellers, those whose hearts and hopes are on the earth. Paul speaks of some of those and adds, "of whom I ... now tell you even weeping, that they are the enemies of the cross of Christ" (Philippians 3:18). In contrast to that, the Philadelphian is with the Lord in his spirit; he is recovered to normal assembly relations and takes account of how things affect Christ and God. He endured; the Lord endured whatever came; He endured for God; He could say "The reproaches of them that reproach thee have fallen upon me" (Romans 15:3). So, too, the Philadelphian endures for God; the patience that marks him is according to Christ, there is correspondence to Christ in the endurance. It is in this way that being for God's pleasure is arrived at practically, and as I said, this precedes translation. To be kept is in accord with the dispensation, we are "kept ... by the power of God" (1 Peter 1:5).

What God is looking for today is that we should please Him. Christ is the pattern of everything with God. He has set forth His mind in Christ, and now He is looking for an answer to that in us. The revival

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is to that end. 1 Thessalonians emphasises the need of increase; they were to abound yet more and more; the thing was to come to full fruition. There is to be brought to pass in the saints what is pleasurable to God in view of translation. The Lord speaks of incompleteness to Sardis. That was not pleasing to Him. They came short of what was set forth at the beginning. Christianity does not come short, it is full measure. Paul writing to the Corinthians, spoke of his measure reaching to them (2 Corinthians 10:13); he did not come short; he fulfilled his ministry. Christianity is full measure. There is no Yea and Amen in the Old Testament; you could not get that till you come to Christ, but in Him is Yea (2 Corinthians 1:19); there is the perfect answer to the mind of God. Now if He has undertaken things for God, all must surely come to pass. So revival brings us back to what was true at the beginning, not indeed in any outward or public way, but in that God secures an answer to Christ under His eye.

The Lord does not say, 'I will take thee out of the hour of trial', but "I also will keep thee"; that is the principle of the dispensation; "kept ... by the power of God", and there is correspondence to Christ in it. Enoch, before his translation had the witness that he pleased God, but it does not say when he got it. He tells us about the Lord; his testimony is as to the Lord coming, but in the secret of his soul he had the witness that he pleased God.

It is sorrowful to see that the assembly and the outward profession of Christianity have largely

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taken up a place on the earth today. It has been the tendency of things from very early days. We see it in the two going to Emmaus (Luke 24); there was the tendency to earth-dwelling even there. In Mark we see it was the direction of their walk, "they walked, going into the country" (chapter 16: 12). Luke tells us they were going to their own home. It shows the tendency of our hearts. The overcomer is not promised anything on the earth; he is not an earth-dweller; the promises have to do with the things which he cherishes. The rewards are just what he would desire, and the Lord knows it. People who live on the earth do not want these things.

There may be recovery. In the end of Luke we read of a man coming up out of the country, and the world puts the cross on that man (chapter 23: 26). And such a man gets a posterity; in Mark he is referred to as the father of Alexander and Rufus (chapter 15: 21). That is very suggestive. The crisis today is between what is earthly and what is heavenly. We have to ask ourselves whether we prefer what is heavenly to earthly. If we desire what is heavenly, we shall surely get it and we shall be taken to heaven. Of course, we go to heaven because it is the purpose of God to have us there, but His power is exercised to bring about suitability for the place His purpose has given us. He brings in circumstances and certain things which will fortify us against the forces of evil.

Another thing seen in Enoch is endurance, continuance. He walked with God for three hundred years and he pleased God. In Genesis 5 you have a

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lifeline; chapter 4 is collateral, but it is Cain's line; it begins in a murderer even though his life is preserved. It typifies the Jew, whose life is preserved, but he is a murderer. But chapter 5 is the line of Seth, and we see that on that line men live long lives before they die, and one of that line is even translated that he should not die at all. So now, immunity from death, and translation, is the testimony of the moment.

We are able to take account of God's saints as pleasing to Him; Enoch speaks of the holy myriads and that the Lord is among them. It is a serious matter to accuse the saints. The points given in 1 Thessalonians 4 are, first, your vessel is holy, and you do not despise any man, and you love the brethren, and we are to abound in the things we have; you do it more and more; you increase in love. It is the substance of Christianity, the character of it. In Romans you have the expression "much more" (chapter 5 and 11, Authorised Version) and in the gospels the Lord says, "to every one that has shall be given" (Luke 19:26). There is to be increase. Enoch moved in the region of family life, and it is in that connection that he walked and pleased God. When he begat Methuselah he began to walk with God, and he continued that walk three hundred years. We sometimes sing, "In spirit there already" (Hymn 56). When the Lord went up to heaven, the hearts of His own went up with Him; their place henceforward was heaven. In Colossians we read that we are "reconciled in the body of his flesh through death" (chapter 1: 22); and then

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in Ephesians, that He has reconciled both Jew and Gentile "in one body" (chapter 2: 16); it is the body that is translated. That involves unity. It is delightful to the heart of God to see His people together in unity; He keeps that company.

The very name "Philadelphia" involves brotherly love; reconciliation understood brings about unity in affection. Then they have a little power, and an opened door is set before them, for they are pleasing to Christ. I think we see the state of Ephesus in the elders weeping on Paul's neck: they loved him (Acts 20:37). Those were beautiful tears, and God took account of them; He put them into His bottle; they were lovely to Him. "First love" is rather the love of a wife for a husband, but here it is a question of brotherly love, "we are taught of God to love one another" (1 Thessalonians 4:9). The love at the end is the same in quality, though it is not the same in quantity. There is a remnant who are brought back to first love, and to such He says, "I have set before thee an opened door". We are not to be occupied with ourselves, but we can only acknowledge that God has wrought wonderfully. He has proposed great things for us, and He would bring us to see the wonderful things He has proposed to us in Christ, by the terms of the fellowship we enjoy.

Baptism and the Lord's supper become the means by which He "keeps" us. If we look at the way Scripture presents baptism, it does not speak of the person who baptises us, but of the person baptised, and the deduction is that such an one is

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committed to Christ and to Christ's death; he yields his members to God; he is God's bondman.

In the Lord's supper you come on to the marital relation; we are become dead to the law by the body of Christ, that we may be to Another, in order to bring forth fruit to God (Romans 7:4). Partaking of the Lord's supper is my answer to that. I express my love to Christ. It is a very serious matter to take the Supper in any other way than as loving Christ. Paul says, "If any one love not the Lord Jesus Christ let him be Anathema Maranatha" (1 Corinthians 16:22). I express in partaking of the Supper my love to God and to Christ. In baptism, though another commits me to Christ's death, yet all the consequences fall on me. The Lord's supper is my committal to the terms of the gospel. We are baptised to the full revelation of God, to the Father and the Son and the Holy Spirit (Matthew 28:19). The teaching of 1 Corinthians 10 brings in the question of our consistency with all that.

I think we can all testify that, from the time we committed ourselves to the Lord's supper, we became more definite in our testimony to the death of Christ; we desired to be true to the terms of it; our consciences demanded it, and in that way we become fortified by the Supper. Primarily the Supper is a question of reciprocated affections; we drink into the love of Christ, and we express our love to Him, and it fortifies us against what is in the world.

When we first took the Supper, we were very sensitive as to what we committed ourselves to

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outside. So God looks for committal on our part to what He has called us to by the gospel; and in the bread we are committed to one another also, for we all eat of it. But it is the answer of affection to the Lord. No doubt the preservative power of it is of great moment to us at the present time. If the Lord is going to take us to Himself, He would have every wrong link broken. As the apostle says, "ye cannot drink the Lord's cup, and the cup of demons" (1 Corinthians 10:21).

Ministry by J. Taylor, Portsmouth, Volume 10, pages 266 - 273. 29 January 1919.

RESPONSE TO LIGHT PRESENTED

J. G. Frame

Genesis 28:10 - 19; Genesis 35:1 - 3, 6, 7, 9 - 15; Psalm 132:1 - 8; 1 Corinthians 11:23 - 26; Acts 20:25 - 27

I have read these scriptures having in mind how God intends a soul should progress in the knowledge of His purposes. I want particularly to speak of response to light presented. If divine light enters into our souls, then God intends that there should be spiritual movement according to that light, that the light should grow with us. The Lord Jesus, when He was here, could say to His own, "Walk while ye have the light", and, "While ye have the light, believe in the light, that ye may become sons of light" (John 12:35, 36). That is not sonship according to adoption, but sonship characteristically. By believing in the light, we are to be formed by it, and arrive at God's thoughts for us.

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It has ever been God's thought to present light to men in order to produce spiritual movement. If He reveals Himself as a creator God, then the instructed believer would bow his head in thanksgiving for food and raiment, and all that we have from a God who provides all things for our good. If He makes Himself known as a Saviour God, then He has in mind that persons should avail themselves of the Saviour that He has provided, and come into the wonderful blessings that He has in mind for them.

Divine light is a wonderful thing. It has been said that the light of God may be refracted through the dense medium, but it can never be destroyed. If that light enters into your soul or mine, God has a purpose for it, and we are reminded in the Scriptures that if God begins a good work in us then He will complete it "unto Jesus Christ's day" (Philippians 1:6). We have in mind, in these occasions when we come together, that God will further His work in our souls so that we might know Him better and serve Him better in the little time that remains to us here. Think of the light that reached the apostle Paul. First of all, it is spoken of as "a light out of heaven" (Acts 9:3), then as "a great light" (chapter 22: 6), and then as "a light above the brightness of the sun" (chapter 26: 13). Light is streaming from heaven even at this present time, heavenly light that makes all things bright. God intends that we should be affected by the light in which He has made Himself known.

I read of Jacob, a very remarkable person. It says of him in the prophet Hosea, "He took his brother by

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the heel in the womb" (chapter 12: 3). Think of the right instincts that he had; he was truly a supplanter, an overcomer, and he "wrestled, with God, and with men, and hast prevailed" (Genesis 32:28). It is beautiful the way that God speaks of him in His word. Think of how Jacob arrived at God's thoughts after a long, eventful history -- he, like some of us perhaps, took a long time to arrive at God's thoughts for him. It is said, as the hands are before the feet on ascending a ladder, so the apprehension of the truth is a good way from the practice of it. Yet we are not to be discouraged by that, because, if God begins a work in our souls, He will complete it. At the end of his life, Jacob put Ephraim before Manasseh, and Joseph was displeased; but Jacob said "I know, my son, I know" (Genesis 48:19). That was the voice of experience with God. Jacob had truly arrived at God's thoughts and he became a worshipper. Well, that is what God has in mind for us too.

In the passage we read in Genesis 28, Jacob is a lonely pilgrim, travelling in order to secure a wife. It says a very significant thing of him just before where we read: "Jacob had obeyed his father and his mother" (verse 7). That is a good word for the young. We are to be obedient to our father and mother, because God has set them over us to care for us. "And he lighted on a certain place, and lodged there ... and he took one of the stones of the place, and made it his pillow, and lay down in that place". Despite his wanderings, there was divine interest in him. "He dreamed", it says, "and behold, a ladder

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was set up on the earth, and the top of it reached to the heavens. And behold, angels of God ascended and descended upon it". Then it says, "And behold, Jehovah stood above it". That would convey to our hearts that God had stationed Himself there in relation to Jacob's blessing. God has in view our blessing also, and He would have us exercised to make progress in relation to His thoughts.

God had in mind that Jacob should arrive at Bethel, which speaks of the house of God. But what a history he had before he reached it! Nevertheless he did reach it with God, though many times he had strayed. It is remarkable the assurance that God gives him: "behold, I am with thee, and will keep thee in all places to which thou goest, and will bring thee again unto this land". What a remarkable promise in the grace of God. Jacob had got away from Bethel, and had wandered, but God was still interested in him. Jacob said of Bethel, "How dreadful is this place!" Well, he was not in keeping with Bethel, and yet he could say, "this is none other but the house of God, and this is the gate of heaven". It is a wonderful thing when we get an impression early in our soul history, that God is set upon our blessing, and upon bringing us into His house, there to have part in His praise and worship. That is a great end to arrive at. Jacob had spent many years in Padan-Aram. Then, in chapter 33, it says that "he journeyed to Succoth, and built himself a house" and "came safely to the city Shechem ... and encamped before the city ... and there he set up an altar"

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(verses 17 - 20) and settled down there. Well, God would not have us to settle down short of His purpose for us. That is what Jacob did here: he built an altar, and then he centred it round himself: he "called it El-Elohe-Israel". He had not yet reached the thought of the altar of God; it was an altar related to Israel. God is gracious with him, as He is with us too. He would assure us that, as we are exercised to be with Him, He would bring us, as He brought Jacob, to the point, as we read in chapter 35, that God spoke to him and told him to "Arise, go up to Bethel".

Jacob had been a long time away from Bethel. Nevertheless, God would have him arrive there, and He would appeal to our hearts not to stop short of His purpose, but to apprehend the place where God is dwelling, in His house. What a place it is! But there have to be conditions suited to it, and that is what God had to remind Jacob of here. He says, "go up to Bethel ... unto the God that appeared unto thee", and Jacob spoke to his household and said, "Put away the strange gods that are among you, and cleanse yourselves, and change your garments": our associations are to be in keeping with God and with His house. If we are to receive the blessing, we must be in accord with God's thoughts. Previously Jacob had vowed that, if God took care of him and "I come again to my father's house in peace ... I will ... give the tenth to thee" (chapter 28: 20 - 22). Well, God will value that, of course, but He wants full committal from us. Now, in chapter 35, Jacob commits himself to God and to His house: "I will make there", that is,

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at Bethel, "an altar to the God that answered me in the day of my distress". God would have us to return and be with Him.

So Jacob had to put away those idols, all that was inconsistent with God's house, before they journeyed. Then he built his altar and called the place El-beth-el, that is, 'God of the house of God'. He now has God before him, not himself. Then God appeared and blessed him. God would give us a blessing as we move in the pathway of faith and in accordance with His mind and will. He says, "thy name shall not henceforth be called Jacob, but Israel". Think of the dignity that was to mark Jacob! He had wrestled with God, and he had had to do with Esau too. All these matters were behind him, and he was preparing to come back to God's thoughts concerning His house. It is remarkable how God repeats His promise: "the land that I gave Abraham and Isaac, to thee will I give it, and to thy seed after thee will I give the land". Blessed assurance! God would encourage us to commit our-selves to Him in our pathway here. We are to be here for His will and pleasure. Jacob "set up ... a pillar in the place where he had talked with him ... and poured on it a drink offering, and poured oil on it", and then he called the name of the place where God had talked with him "Beth-el". God would have us to be in holy converse with Himself, as it were, in His house, where all is according to His will. Well, that was what Jacob was brought to. He had many sorrows, but he finished as a worshipper. Such were

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the exercises of Jacob.

In Psalm 132, a Song of degrees, we have the exercises of David. "Remember for David all his afflictions". David was truly afflicted, but it yielded something for God. He said, "in my affliction I have prepared for the house of Jehovah ..." (1 Chronicles 22:14); and "in my affection for the house of my God I have given of my own property ..." (1 Chronicles 29:3). His exercise from his early years was to enrich the house of God. So we see in this beautiful psalm that "he swore unto Jehovah" that he would not give himself rest. He was not thinking of his own comforts, but of what was due to God. He says, "Until I find out a place for Jehovah, habitations for the Mighty One of Jacob". These were the exercises of David. Where did he learn these things? David says, "we heard of it at Ephratah": he must have heard it in the household.

I trust the young brethren will get an impression of these things in their youth. We hear of these matters as we read the Scriptures in the household, and I trust that we are all affected by the word that comes to us from God. God is telling us what is for His pleasure. Then David says, "we found it". It is one thing to hear about it, but it is another thing to find it. Would that we might all find this true place, the place where God dwells. Later, Jehovah says, "This is my rest for ever; here will I dwell, for I have desired it" (verse 14). How important it is to be in accord with God's desires. David says, "Let us go into his habitations, let us worship at his footstool".

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What a beautiful thought that is! David was not thinking only of himself; there is a collective thought here: he says, "let us". The Spirit of God would stir up our affections for Christ and for God's house so that we may be found here thinking of what is due to God in His house. It is a wonderful thing to arrive at the rest of God. We will enter that eternal rest, but God would have us to touch it in our spirits now, as we are brought into the joy and blessedness of what characterises His house.

Psalm 120 to Psalm 134 are the Songs of degrees. In Psalm 134, it speaks of those "who stand by night in the house of Jehovah" (verse 1). "By night" would suggest the difficult circumstances of reproach and shame that attach to the testimony today, yet we are to be enabled by the Spirit's power to stand in loyalty to Christ and in devotedness to God. I am sure that is the way of blessing. We have in these psalms how God would have persons to enjoy what is in His house.

Where we read in 1 Corinthians 11, Paul brings in fresh light, heavenly light, concerning the Lord's supper. "I received from the Lord, that which I also delivered to you, that the Lord Jesus, in the night in which he was delivered up, took bread ..." Paul received it from the Lord in glory and he delivered it to the Corinthians. Every time we gather for the Supper, we are to be freshly affected by it. It is still morally the night in which He was delivered up; what darkness and disloyalty to Christ there is in Christendom. How precious, therefore, is the

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response to Him from those who love Him, who have been secured by His grace.

So Paul brings this remarkable occasion, the Supper, before the saints. It is an occasion that should never fail to touch our affections, because it speaks of the Lord Jesus as the One who has loved us and given Himself for us. It says, "having given thanks broke it and said, This is my body". This would remind us that the Lord Jesus was here in devotedness to God. In every step of His pathway He was in communion with His God and Father. His was a pathway of delight to God: He took a body, and in that body He fulfilled God's will.

He says of the cup, "This cup is the new covenant in my blood", reminding us of how we have been purchased by precious blood. These things are to touch our hearts. The Lord's supper is one of the most touching occasions that the believer has part in, and it is the entrance into the service of God; but it begins in this simple way as we gather together in love with one another to remember the Lord Jesus as He as asked us to do. Paul says, "For as often as ye shall eat this bread, and drink the cup, ye announce the death of the Lord, until he come". What a precious matter this is, beloved, for each one of us. May we all take advantage of it and celebrate the Lord's supper. It is "until he come". It is remarkable that, in the midst of such conditions as existed in Corinth, Paul introduces this wonderful occasion.

In Acts 20 I was thinking of the importance of

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listening to Paul. He says to Timothy, "Think of what I say, for the Lord will give thee understanding in all things" (2 Timothy 2:7) -- "in all things", not just in some things. If we listen to Paul, then we will be instructed in the truth. Acts 20 has often been spoken of as a love chapter: it begins with love, and it is love all through, and it is love at the end. Think of what Paul says, "I have not shrunk from announcing to you all the counsel of God". The fullest and most precious and eternal things have been delivered to us by Paul. To the Ephesian saints he had also "gone about preaching the kingdom of God", suggesting the need for subjection. The Spirit, I believe, would give us some impression of what "the counsel of God" is. God's thought was that His heart should be fully known, His love fully responded to.

Well, we should be helped by paying attention to Paul's ministry. The truth as to Christ and the assembly is wonderful, eternal and abiding, and we have been brought into it through wondrous grace. May we be stimulated to have our part in these things, and to see that all this precious truth is not only for our blessing, but in view of response to God. May God bless the word, for His Name's sake.

Taunton, 12 May 2001.

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SIMEON IN THE TEMPLE

C. A. Coates

Luke 2:25 - 32

I have read these verses with the thought of bringing them, by the Lord's grace, into present application, for, as we know, Luke writes with method, and ever has before him moral and spiritual instruction, and not merely what is historical.

It seems to me that we have in Simeon the thought of one who was at the very centre of divine things: "there was a man in Jerusalem whose name was Simeon". God would have us, beloved brethren, to cherish the thought of being at the centre of divine interests. Alas! our hearts are too ready to be content to be at a distance, but why should we be found at Dan or Beer-sheba if it is possible to be in Jerusalem? After the return from captivity "the people cast lots to bring one of ten to dwell in Jerusalem, the holy city" (Nehemiah 11:1). Nine out of every ten were content to dwell in their cities away from the divine centre, and yet they recognised that Jerusalem was the favoured spot, for they blessed those "that willingly offered themselves to dwell in Jerusalem" (verse 2). This shows that even in times of recovery there is danger of missing the greatest privilege of the moment.

I would press on my own heart, and on the hearts of others, that we should really live at the centre of things in a spiritual sense. It cannot be denied that at the present time the assembly, and the great reality of the presence of the Holy Spirit, are the very centre

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of all that has divine importance, and yet how many believers live practically at a distance from that centre. It is sorrowful to think how much they miss.

This "man in Jerusalem" was marked by the fact that "the Holy Spirit was upon him". Even in Old Testament times God called attention to certain individuals who were said to have the Spirit, or to have the Spirit upon them. This must have suggested to every pious Israelite the possibility of such a thing. It was clearly in God's mind that His Spirit should be upon men. Thinking of those favoured men, every pious Israelite must have been ready to say, Would that it had been me! But such a favour was not within the reach of all then. It was not until Jesus was glorified that the Holy Spirit became available for all who believe on Him. And this, indeed, in a much more blessed way than any Old Testament saint, or even Simeon himself, could know (see John 14:16, 17). But the very fact that it is so is intended to raise exercise.

We are told of the five prudent virgins that they "took oil in their vessels with their torches" (Matthew 25:4). It was their exercise to be thus furnished. The Holy Spirit is available on the divine side; there is no restriction, no limitation, on that side. Indeed, the Old Testament promise, quoted by Peter on the day of Pentecost, that the Spirit would be "poured out" on all flesh (Acts 2:18), showed how extensive was the thought of God. But on our side the Lord has suggested that we should "take oil" in our vessels. The Holy Spirit is the gift of God, but a gift is to be

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received, and many scriptures speak of the reception of the Spirit, and I do not think it is ever supposed that this takes place unconsciously. What God does sovereignly is His matter; I dare say He often gives the Spirit to believers on the Lord Jesus who have had little exercise about the Spirit, but normally He would give souls exercise about this great gift, so that it is not a matter in which they have part without their being aware of it. God would have His gift valued. The Lord suggested to the woman at the well the wonderful character of God's giving, and His own giving, but He brought in a condition on her part. "Thou wouldest have asked ... and he would have given" (John 4:10). The gift of the Spirit, as announced in the glad tidings, becomes the subject of faith; that is, we come to it in the faith of our hearts that it is in the mind and love of God to give us His Spirit. So we are encouraged to put in our claim with confidence; if we have received Christ as the gift of God, we are entitled also to receive the Spirit as His gift.

But we cannot contemplate the gift of the Spirit without realising that it necessitates moral suitability on the part of the recipient. The Spirit could be upon Simeon without any incongruity; he was "just and pious, awaiting the consolation of Israel"; there was nothing about him to jar on the sensitiveness of the Spirit. If there are dark corners where unrighteousness is hidden, or if there is a lack of piety, the Spirit cannot be restful. It can hardly be said of such that their hearts are purified by faith. It must be

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remembered that the gift of the Spirit is the divine witness to a certain condition of heart. Peter said, "the heart-knowing God bore them witness, giving them the Holy Spirit ... having purified their hearts by faith" (Acts 15:8, 9). Believers are said to be "according to Spirit", and to mind the things of the Spirit (Romans 8:4, 5). If we are not in moral suitability to the Spirit we may miss practically the gain of this wondrous gift.

Then Simeon's outlook was such that the Spirit could identify Himself with it; he was "awaiting the consolation of Israel", he was looking for "the Lord's Christ". The saints today are marked off from those in the world by their different outlook. Those in the world have no outlook that the Spirit could identify Himself with, but the saints have a divine outlook, they are looking for the coming of the Lord. That has been God's great objective ever since sin and death came in; it will bring all that is of God into the world. In Simeon's case he was, of course, awaiting the first coming of Christ; it is ours now to await His coming the second time. None are in harmony with the Spirit who are not awaiting the coming of Christ. To be out of harmony with the Spirit is to disregard His presence.

Then the Holy Spirit made communications to Simeon; He made known to him, "that he should not see death before he should see the Lord's Christ". We are living in a wondrous time, for the Spirit is even now making communications to the saints. In John 14 - 16 the Lord enlarged upon the way in which

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the Spirit would make divine communications. Clearly this was, in the first place, to those who had been with the Lord in the days of His flesh, but they were of our company, and what they got was for us. The Comforter brought to their remembrance all the things which Jesus had said to them. There must have been much more in that than has been recorded in the Scriptures.

Overcomers today are marked by having an ear to hear what the Spirit is saying to the assemblies. I wonder if we are habituated to hearing what He is saying. We may be quite sure that He will never say anything contrary to the Scriptures, or that cannot be substantiated from the Scriptures, but He can bring out the mind of God in a way that never would have been gathered from the Scriptures alone apart from His speaking. The Spirit has always something to say to the assemblies. Speaking is characteristic of each Person of the Trinity, and this is in a special way the time of the Spirit's speaking.

I think it possible that, when the time comes for the assembly to be translated, the Spirit may communicate to many that they will not see death. One would covet to be amongst those thus favoured of God, but whether we have this privilege or it is reserved for others, let us see to it that we do get the communications which the Spirit is making. Let us consider the possibility of having communications from the Holy Spirit who is dwelling here, and who is acquainted with everything that is in the mind of God. There is no part of the will of God, or of divine

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counsel, that is not perfectly known to the Holy Spirit, and He is here that it may be made known to us.

But if we are to have the gain of this we must not be "scattered abroad" (John 11:52). We must be at the centre of things. Simeon was there, and because he was there he missed nothing that was possible at the moment. He was where divine communications were not missed. A well-known servant of the Lord said that he always got things first by the Spirit, and then he had to search them out in the Scriptures. I say this, that we may be encouraged to give a very real place to the Holy Spirit, and to expect to get spiritual things from the Spirit.

Then we see that Simeon moved in a practical way under the control of the Spirit. If he had been half an hour earlier in coming into the temple, or half an hour later, he might have missed a most blessed opportunity. If we move with the Spirit and in the Spirit we shall not miss divinely given opportunities.

Simeon saw the whole salvation of God -- all that the Scriptures had spoken of for thousands of years -- substantiated in a little Child. It was no longer promises or statements of Scripture, but all that was of God was there substantiated in a Babe six weeks old! And he received Him into his arms. There have been moments, I dare say, when we have thought how blessed it would have been to embrace that holy Babe. But, beloved, it is our portion to do so -- to embrace Him in our affections.

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What appeared to be small was really infinitely great. Its outward smallness tended to hide its greatness, but it was not hidden from Simeon. He saw that all peoples were before God in relation to that Babe; the Gentiles were to come to light for blessing, and He would be the glory of His people Israel. The man at the centre could take in the circumference of divine thoughts.

We may be sure that those who are at the centre think much of Christ, and they think much of what is of Christ, that is, of the assembly which is His body. Christ is not now here personally, but He is here substantially in His body. The Spirit would lead us to see what is here now -- His body, deriving from Him. The Lord said to Saul of Tarsus of His suffering saints, They are "me" (Acts 9:4). If we truly embrace Christ in our affections, we cannot fail to take account of His body here. He is here substantially in His body. We look at every believer as of the body potentially, and we want him to be of it substantially as formed in the features and moral qualities of Christ. We do not want merely to think of the statements of Scripture in an abstract way, but to have them brought into concrete expression in ourselves and in all saints. We can see that Simeon received very real substance into his arms, and God would have us to regard the assembly, the body of Christ, as a substantial thing, composed of persons who have very definitely derived from Him so as to be in their measure expressive of Him.

We do not wonder that Simeon "blessed God",

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and we may well bless Him for all that He has brought within our range. It is of all importance that we should be at the centre of what is of God. Christ and the assembly are at the centre; the assembly is the body, the fulness, the completeness of Christ. If we are really in mind and affection at the centre, the Spirit will have His way with us; we shall get communications such as no worldly or carnal believer could know anything about.

The whole moral universe comes within the scope of the communications of the Spirit, and it is the privilege of the saints of the assembly to dwell, as it were, at the very centre. Hence the apostle prayed that we might be "strengthened with power by his Spirit in the inner man; that the Christ may dwell, through faith, in your hearts, being rooted and founded in love, in order that ye may be fully able to apprehend with all the saints what is the breadth and length and depth and height" (Ephesians 3:16 - 18). If Christ personally dwells in our hearts, what is of Him in His members -- His body down here -- will have a very great place with us. We shall then look at the saints according to what they are potentially, and we shall desire that what they are potentially as called ones they may be substantially as formed by the Spirit in the features of Christ. It is evidently of immense importance that Christ should come out in His body in a substantial way; that is, as morally and spiritually formed in His members here. May the Lord help us in regard to these things!

Ministry by C. A. Coates, Volume 17, pages 53 - 57.

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IN ASSEMBLY

J. Revell

1 Corinthians 11:18

In assembly we enter upon that which is common to all saints. If we are not clear of our sins and our sorrows, which are individual, we can scarcely be at liberty to enter upon that which is common to us all. Set at liberty from these things, the more fully we know the God who is for us (as seen in our justification) and the more deeply we drink into the love of Christ, the better are we fitted to enjoy all that belongs to the company. For, though I may enter with intensity into Christ's personal interest in me, as an individual (as Paul said, "I live by faith, the faith of the Son of God, who has loved me and given himself for me", Galatians 2:20), yet I know that that love is not exclusively mine. John wrote of himself as the "disciple whom Jesus loved" (John 21:7), yet he did not view himself as the exclusive object of that love, for again he wrote, "having loved his own who were in the world, loved them to the end" (John 13:1). The more deeply conscious I am of His love to me, the more do I delight to see the whole band of His own, loved by Him with the same deep unchanging affection.

Now His love desires the company of its objects; not one alone, nor two, nor a few, but the whole company, as He will have them in the end when He gathers them home to Himself. If we enter into this there will be with us a great desire to be together in assembly. It is perfectly true that we cannot gather

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together the whole band, but that makes no difference to the principle; we shall be pleased to be with those who are endeavouring to maintain moral principles which are according to the Lord, and in whose midst He is free to take His place. And in so gathering together there will be the recognition of the fact that we are called to leave that which is purely individual, to be engaged with that which belongs to the whole band. Our houses, which we have to eat and to drink in, are left behind, and with them our individual concerns, to have before us the love of Christ to His own, with all that belongs to us in that love.

Clearly, according to our chapter, that which first engages us is the eating of the Lord's supper (verse 20). The apostle denied that the Corinthians ate the Lord's supper, for in its place each took before others his own supper, and one was hungry and another was drunken. But the denial of the apostle shows that properly what first engages us is the Lord's supper. Thus also in Acts 20:7, the sacred historian speaks of those who came together for the breaking of bread. That agrees with what we have here.

The meaning of the Supper explains this; it is for the calling to mind of the Lord. When He was here in flesh He called His disciples around Himself and took charge of the whole company. Now we come together in His absence, and the more deeply we love Him the more we must feel His absence; but, in eating the Supper, we call Him to mind in that which

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was the perfect expression of the devotedness of His love to His own; we recall Him as the One who has died. Thus, while absent as to bodily presence, He becomes present to our mind and the affections of our hearts. Love is quick to catch the manifestation of His presence, and our love is stimulated in the remembrance of His own love to us. Merely believing that He is present (according to Matthew 18:20) avails us little if we have not the consciousness of it; love can be content with nothing short of the manifestation of His presence, and this is that which the Lord desires to give to His own.

If He be thus called to mind, in the consciousness of His presence, we enter upon the sense of our companionship with Him. For the time, we are outside the things which are in the world, and we come to the enjoyment of all that in which He lives before God. He has made known to us the Father's name, and as we are with Him He brings us to enjoy all the love of the Father's heart. Then, as our hearts fill with the joy of this, He leads their fulness to the Father; "in the midst of the assembly will I sing thy praises" (Hebrews 2:12). What can equal this! He brings us to share His own joy in the Father's love, and to join the praise which He sings to the Father.

Oh! that we may know better what belongs to our being together in assembly. The individual is robbed of nothing by our knowledge of what is collective; on the contrary, the realised joy of the assembly will make us more effective in our individual path. We shall the more intelligently be

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enabled to say:

'And stayed by joy divine,
As hireling fills his day,
Through scenes of strife and desert life
We tread in peace our way' (
Hymn 12:5).

Whatever may be said of the importance of that which belongs to the individual, as such, and it may be fully granted, yet there is clearly that which belongs to the company, and which can only be entered on in the assembly. The Lord may graciously be with us, giving us a sense of His sympathy and support in our trying circumstances, and no one can afford to lessen the necessity for this, or the sweetness of it; yet it is a different thing when He draws us on to His own ground, and gives us to taste the joy in which He lives before the Father. This is ours in the assembly.

Comfort, pages 107 - 111. [2 of 2].

NEHEMIAH

J. N. Darby

We see in Nehemiah himself a heart touched with the affliction of his people, a precious token of the grace of God; and He who had produced this feeling disposed the king's heart to grant Nehemiah all he desired for the good of the people and of Jerusalem. We see also in Nehemiah a heart that habitually turned to God, that sought its strength in Him, and thus surmounted the greatest obstacles.

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The time in which Nehemiah laboured for the good of his people was not one of those brilliant phases which, if faith be there, awaken even the energy of man, imparting to it its own lustre. It was a period which required the perseverance that springs from a deep interest in the people of God, because they are His people; a perseverance which, for this very reason, pursues its object in spite of the contempt excited by the work, apparently so insignificant, but which is not the less the work of God; and which pursues it in spite of the hatred and opposition of enemies, and the faintheartedness of fellow-labourers (chapter 4: 8, 10, 11); a perseverance which, giving itself up entirely to the work, baffles all the intrigues of the enemy, and avoids every snare, God taking care of those who trust in Him ...

Let us remark, that in times of difficulty faith does not show itself in the magnificence of the result, but in love for God's work, however little it may be, and in the perseverance with which it is carried on through all the difficulties belonging to this state of weakness; for that with which faith is occupied, is the city of God and the work of God, and these things have always the same value, whatever may be the circumstances in which they are found.

Synopsis of the Books of the Bible, Volume 2, pages 12, 13.

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SPIRITUAL MANHOOD

A. J. Gardiner

Psalm 1:1 - 3; Luke 2:25 - 35; 2 Corinthians 12:1 - 5

I have in mind, dear brethren, to say a word as to manhood in a spiritual sense, including, of course, both brothers and sisters; first, in relation to piety, and then in relation to spirituality, and then the great elevation which Scripture presents as open to a "man in Christ".

It is clear that God takes pleasure in men, and that itself gives cause for thanksgiving on our part, but He desires full growth, He desires manhood. Of course, when we are first brought to the Lord and receive the glad tidings, we commence as babes in Christ, and that is normal at that point, but it ought not to remain so for long. God has nothing less in mind than that we should develop into men, men in Christ.

You remember that the apostle in writing to the Corinthians, spoke to them reproachfully and said he had to write to them as "babes in Christ" (1 Corinthians 3:1). That was a serious matter, for he had laboured among them and exemplified the truth among them for eighteen months, and yet when he wrote to them some little time after, he had to say that they were babes in Christ. He says, "For when one says, I am of Paul, and another, I of Apollos, are ye not men?" (verse 4), that is, men according to what the world around thinks of manhood. But to be men according to that standard is a reproach to a Christian, and so, along with that, as taking on the characteristics of

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the world around, and being men in that sense, that involves that as to what we really are we are only babes in Christ.

Well now, as I say, God has in mind that we should grow and develop in manhood. Many of us have had before us in Ephesians 4 that what is in mind in the ministry which the Lord gives from heaven, in the power of the Holy Spirit operating in the gifts, is that we should arrive "at the full-grown man, at the measure of the stature of the fulness of the Christ" (Ephesians 4:13). God has nothing less in mind than that, and if He comes out with His thoughts of blessing towards men, He has ability in the Holy Spirit to bring about a perfect answer to those thoughts in manhood.

So we are to apprehend in Christ the great standard of manhood according to God. We are to come to "the unity of the faith and of the knowledge of the Son of God" (verse 13). The Son of God is to stand out before our hearts as the great ideal of manhood, speaking reverently, that God has before Him, perfectly responding to Himself and to all that He desires; and the contrary character of the scene in which we are for the moment in God's ways, is all intended in His wisdom to develop us in features of manhood. But the secret of the development is that God Himself is before us, and is brought in in a practical way in our consciences and exercises into the circumstances of our life here.

You may remember that in the history of Jacob, as Laban and Jacob were about to part, never again

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to meet so far as we know, they came to a point which they called Mizpah, meaning 'watchtower' (Genesis 31:48, 49), and Laban takes the initiative; he calls upon Jacob as before God, the God of Abraham and the God of Nahor, to bear in mind that when they are parted from one another and no one is with them, God would be witness between them, that is to say, he set Jacob in his own consciousness in the sense that even when Jacob was separated from everybody else, was not in the presence of the brethren, notwithstanding that, the eye of God was upon him. That is a very salutary matter, dear brethren, and it is very remarkable, that God should use Laban to bring that to bear upon Jacob. It was Jacob that God had in mind for development spiritually. Jacob was on the way to the house of God, to Bethel, which is a further thought, and greatly helps in the promotion of practical piety with us, but to begin with he came to this point, Mizpah, in which he was to remember that wherever he was, and even when he was not with the brethren, the eye of God was upon him.

I say that is a very wholesome matter, dear brethren, and later on in the history of Israel, Samuel took it up as a great judge, as one of the places that he visited yearly in his circuit among the people (1 Samuel 7:16). He judged the people there. He judged them also at Bethel, but he judged them at Mizpah. If matters came up for judgment when Samuel was at Mizpah he would say to them, 'Have you forgotten that God sees, have you forgotten that

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God has His eye upon you?' All that is brought to bear upon the saints to help us in the moral exercises that result in the development of true manhood, and God uses the contrary conditions of this present world to further this process of development that He has in mind for us.

As I say, after Jacob left Mizpah he came, two or three chapters afterwards, to Bethel, the house of God. That was the point that God had in mind to bring him to just then. When he comes to that point, and is according to God and can present a drink- offering there, then the first stage of Jacob's spiritual history has reached its climax.

The thought of Bethel, of course, is that we are the house of God, not simply that God's eye is upon us, but that God Himself is dwelling in His people. He is always there, He is present. Not simply His eye upon us, as it were, from a distance, but He is there with us, dwelling in us as a matter of great nearness, and that is something that will greatly help us. The exercises of recent years as to the Holy Spirit have helped us greatly in this direction to remind us that the Spirit has taken up His abode in us, not simply collectively in the assembly but in us each individually, and there He dwells; and so we are always near to God, and God is always near to us, and He is near to us in love, but as never surrendering the holiness which befits His presence.

So this psalm says, "Blessed is the man that walketh not in the counsel of the wicked, and stand-eth not in the way of sinners, and sitteth not in the

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seat of scorners". Notice the 'nots', the great emphasis, you might say, that the Spirit of God would place upon the 'nots'. It is a question of a man going through an evil world in which he is in contact with the wicked and sinners and scorners, but the attitude of his soul is 'not'. He maintains the spirit of separation. He may have to have dealings with such men in the course of his business, but the attitude of his mind is that he will not walk in the counsel of the wicked, and he will not stand in the way of sinners, and he will not sit in the seat of scorners, because God has said that such an one is blessed.

One of the psalmists, the psalmist who wrote Psalm 119, said, "Thy word have I hid in my heart, that I might not sin against thee" (verse 11). How important and practical that is, beloved brethren. Another important principle from the practical standpoint is that as we go forth every day, we go forth as armed, as it says in the epistle of Peter, "Christ, then, having suffered for us in the flesh, do ye also arm yourselves with the same mind; for he that has suffered in the flesh has done with sin" (1 Peter 4:1), that is to say, in the light of the sufferings of Christ you arm yourself with this purpose of heart that you are not going to allow the flesh to have dominion over you. There may be all the influences around that would tend to draw in that direction, but you arm yourself with that mind, in the light of the sufferings of Christ, that it is well for us to suffer in the way of the disallowance of the flesh,

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and thus to preserve our liberty, and at the same time develop in what is pleasing to God.

So one has often thought as a practical matter, dear brethren, that if Peter had had this word hidden in his heart he would never have sat down to warm himself at the fire with those who were hostile to Christ, and if he had not done that he would not have been overcome, he might not have gone to the length of denying his Lord three times (Mark 14:66 - 72). But, alas, he did not have this word in Psalm 1 hidden in his heart. Hence the value of reading the Scriptures, so that they are there in our hearts, they are there as something hidden that the Spirit of God has furnished in His faithfulness to us and can bring out as occasion requires. The more we read the Scriptures, the more we acquaint ourselves with them, the more substance we have in our souls, even though we may not understand them at the time, the Spirit of God can draw upon and use them in a preservative and sanctifying way as well as an edifying way. So such an one as this, who is deliberately minded to be separate, is blessed. God says it -- he is blessed. Never mind what people say, God says he is blessed. People may say it is narrow-mindedness, and that it is a very narrow path, but God says such an one is blessed.

Then there is not only what is negative, but there is that which is positive. It says, "But his delight is in Jehovah's law, and in his law doth he meditate day and night". It is a daily matter, not something that is taken up spasmodically and then left, but "in

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his law doth he meditate day and night". That brings in what is positive. We have often referred to the distinguishing features of the clean beasts that God's people of old were allowed to eat, that is, that they were marked by the cloven hoof and chewing the cud (Leviticus 11:3). The cloven hoof is verse 1 (of Psalm 1); the chewing of the cud is verse 2, and the two things put together constitute cleanness that God takes account of and commends to His people.

So it says, "And he is as a tree planted by brooks of water, which giveth its fruit in its season". He is constantly fresh, "as a tree planted by brooks of water". It is remarkable how constantly there are allusions in the Scripture to the Holy Spirit of God and the way that we can draw upon the wealth, and the faithfulness, there is in the Spirit of God; sometimes spoken of as a river, here spoken of as brooks, but something as to which there are roots that draw from. You may be sure that, if a tree is planted by brooks of water, the roots of the tree will go down into the brooks of water, and so "he is as a tree planted by brooks of water, which giveth its fruit in its season, and whose leaf fadeth not; and all that he doeth prospereth". What a commendation that is of such a path as this. The Spirit of God says, All that such an one does prospers. It is the secret of prosperity.

We get other features of prosperity mentioned in the Scriptures. We are told in the book of Daniel that Daniel prospered -- this Daniel -- "this Daniel prospered". We get that at the end of Daniel 6,

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and so it throws us back in our minds to see what kind of a man Daniel was, the kind of man that prospered. Then you get in Psalm 122 that the one that loves Jerusalem prospers, the one who prays for the peace of Jerusalem, "they shall prosper that love thee" (verse 6). That encourages us to have the whole assembly in our minds, and the prosperity of the assembly, and to be looking out on the whole position to see what there is that is affecting the saints adversely, and to be praying in relation to it and seeing what can be done in regard to it. "Pray for the peace of Jerusalem; they shall prosper that love thee".

Well, this matter of practical piety in the circumstances of life is one of great importance. We read in the epistle to Timothy that the mystery of piety is great -- "And confessedly the mystery of piety is great. God has been manifested in flesh" (1 Timothy 3:16). A wonderful thing to contemplate that God Himself in the Person of Jesus has entered, sin apart, into the ordinary circumstances of human life in which His people are, and moved in them in a way that expressed complete dependence on God, entering in at a point and in a manner in which dependence is emphasised, entering in as a babe. You could not have a greater expression of dependence than you find in a babe, and the Spirit of Christ through the psalmist says, "I was cast upon thee from the womb; thou art my God from my mother's belly" (Psalm 22:10). He entered into the circum-stances of human life and glorified God in that

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practical piety which is proper to man, He Himself setting it out in perfection at every point. So we read in Hebrews 5 that He was heard on account of His piety (verse 7). Think of God taking account of that; the pleasure He had in one Man on this earth who, in every circumstance of human life, moved through it as bringing God into His life, and glorifying Him in the dependence and obedience that are proper to man.

Well now, I pass on to Simeon because he is a man; it says, "And behold, there was a man in Jerusalem", His interests were there. Jerusalem was God's centre of interest on the earth at the time. I need not say that what corresponds with it now is the assembly, and Simeon was a man in Jerusalem; that was where he lived. We are not told anything about the street or the house in which he lived, but he is said to live in Jerusalem. That is to say, that is where his interests were, that is where his life was found. He is a man in Jerusalem and he is a named man, "and this man", it says, "was just and pious, awaiting the consolation of Israel". What the Spirit of God is about to emphasise is the spirituality of the man, and what resulted from his spirituality in the way of intelligent praise to God, and in the way of a prophetic word to the mother of our Lord.

The Spirit of God is going to emphasise the spirituality of the man, but before introducing that we are told that he was just, that is, righteous in a practical sense, and pious. I mention that, beloved brethren, because we have been speaking of piety,

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and manhood in piety, and because there is no way to arrive really at spirituality if we neglect piety. Practical righteousness and piety must be there as an underlying basis for the development of spirituality. So this man was just and pious, and it says the Holy Spirit was upon him. Not only so, but the Holy Spirit had communicated to him "that he should not see death before he should see the Lord's Christ" -- the Christ of God.

The day of the Spirit had not yet come actually because Jesus was not yet glorified; at the same time, here He is. The Spirit of God is taking Simeon up as setting out in him features that are to come to light in this day of the Spirit. He was one, you might say, on familiar though reverential terms with the Holy Spirit. The Holy Spirit was upon him, the Holy Spirit had communicated certain things to him, and he came in the Spirit into the temple. His movements were in the Spirit, and it says, "as the parents brought in the child Jesus that they might do for him according to the custom of the law, he received him into his arms, and blessed God".

Think of the outward smallness of the position, dear brethren. It was taking place in Jerusalem, it is true, but who was there in the secret of what was going on? There was Joseph, and Mary, and the child Jesus, and Simeon. As far as we know there was no one else there; no one else having part in these great matters. Outwardly the position was very small. I am only saying that for the encouragement of any who find themselves in localities in which the

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position is very small outwardly. But there were certain essential features there. Mary was there, who loved Christ, and Joseph was there, who accepted responsibility. These are two important features in any locality, however small the position may be actually, that there should be genuine affection for Christ, and readiness to accept responsibility, and the readiness to accept the reproach of the smallness of the position that the truth may involve. So these elements were there and Simeon is not deterred by the smallness. Indeed the Spirit of God tells us that Joseph and Mary were poor. They were not able to bring the full offering that is provided for in the book of Leviticus (chapter 12: 8) and had to have recourse to the smaller offering that grace provided for those who were poor.

The Worship of God, London, pages 207 - 215. [1 of 2] 23 July 1953.

GOD'S TREASURE-HOUSE

O. Watson

Malachi 3:8 - 10; Mark 12:41 - 44; Genesis 28:16 - 22; Genesis 35:1 - 7, 9 - 15

We have had before us already today the greatness and glory of God's house which, for us, speaks of the assembly -- a spiritual house (1 Peter 2:5). It is a wonderful privilege to have part in that house, and to add to what there is for the pleasure of God in it.

I have read in the book of Malachi because the question is raised there as to whether God is receiving His portion from His people. It was a dark day in

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which Malachi wrote, at the end of God's ways in Old Testament times, and God had to say to His people, "Will a man rob God? But ye rob me. And ye say, Wherein do we rob thee?" showing it is possible to become insensitive to the fact that God may be deprived of His portion. So God says to them, "Bring the whole tithe into the treasure-house". The treasure-house suggests what God secures from His people that is of great value to Himself -- a wonderful contemplation! God would have us to bring in "the whole tithe". We read in Leviticus, "And as to every tithe of the land ... it is Jehovah's: it is holy to Jehovah" (chapter 27:30). He is entitled to it and His portion must be full; but it is our privilege to bring it into the treasure-house.

The purpose in bringing in the tithe was "that there may be food in my house". It was to be the food of the Levites and the priests, suggesting that which is of Christ for our spiritual appropriation. But then we read in Numbers that the "tenth of the tithe" was to be for God -- "Out of all that is given you ye shall offer the whole heave-offering of Jehovah, -- of all the best thereof the hallowed part thereof" (chapter 18:29). So that God too has that in which He Himself delights. His pleasure is in all that speaks of Christ, His well-beloved Son, and nothing else is suitable to be brought into His house. Man has introduced much that is strange and foreign which is unacceptable to God. I believe at the close of this dispensation the question raised becomes a challenge to each one of us.

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But then God adds, "and prove me now herewith ... if I open not to you the windows of the heavens, and pour you out a blessing, till there be no place for it". It is evident that as God gets His portion we will surely have ours. As we commit ourselves to God and His service He will ensure that we receive a blessing of such a rich character -- "till there be no place for it". How abundant and complete God's blessings are!

In Mark 12 we have a wonderful example of one, a widow woman, who added great wealth to the riches of God's house. We are told that the Lord "sat down opposite the treasury" that He might see how the crowd cast into the treasury, "and many rich cast in much". But the Lord knew what value to put on what this widow gave; He knew what was in her heart! Her two mites appeared very little compared to what the rich cast in. But the Lord knew how to appreciate it and He calls His disciples to Him to point out the true value of her gift. He says, "This poor widow has cast in more than all ... for all have cast in of that which they had in abundance, but she of her destitution has cast in all that she had, the whole of her living". That is a fine expression, "the whole of her living"; her whole life was surrendered to the interests of the house of God. She had nothing left. You might ask why she did not cast in just one mite, for she had two. But no, she gave to the treasury what far exceeded the tithe -- "the whole of her living". Think of the pleasure of God secured in that. She would henceforth be entirely shut up to the

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mercy of God. If we cast in the whole of our living we can be confident that God will take care of us.

Well, I pass on now to speak a little of the history of Jacob. I think we see in it the way God takes to secure a full response. Jacob was one that God had purposed for blessing; he was elect of God according to purpose. Even before he was born God's eye was upon him, for God had said that "The greater shall serve the less" (Romans 9:12). He was one whom God took up for blessing, and we should thank God that He has taken us up in His sovereign mercy; it has nothing to do with our works. It is "not of works, but of him that calls" (Romans 9:11) What a great a privilege it is to be called by God!

The history of Jacob is most interesting and encouraging for each one of us. To start with, he had little to offer to God. He is the first in Scripture to bring in the thought of the house of God. But he had a very poor impression of what the house of God really was. God appeared to him in a dream and Jacob saw a ladder set up upon the earth, the top of which reached to the heavens. And God stood above it. Jacob's first impression as he set out on his journey was that he had to do with God. And God took up a certain position: "Jehovah stood above it" (Genesis 28:13). That word "stood" means that God stationed Himself. Jacob could not escape the presence of God, and none of us can. God intimated to him that He was in communication with men -- the angels of God "ascended and descended" on this ladder. And that is the position with regard to God's

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house: it is where God puts Himself in touch with men. And Jacob was not ready for that. He says, "How dreadful is this place! this is ... the house of God, and this is the gate of heaven". He knew rightly how to name the place, and yet he was out of accord with it. Think of calling the house of God a dreadful place! But God was there, and Jacob got some impression of what was due to God, and he made a vow. It is a good thing to make a committal. Jacob's vow was rather one-sided, that if God look-ed after him he would of all that God gave him return the tenth. Well, God was very gracious and accepted what he said even though it was conditional on God looking after him.

Jacob then takes his journey and his subsequent history shows that he takes his own way to secure his own ends; he knew how to look after his own interests! Nevertheless, God took account of Jacob and eventually brought him back to the place where He appeared to him at the first. And God may do that with all of us also. Maybe we can remember certain things at the beginning of our histories, things that God impressed upon us. Well, God can bring you back to that point. But God brought Jacob back a changed man from the way he had gone out. He brought him back rich in the knowledge of Himself, and that is what God wants to arrive at with each one of us, for His pleasure.

Well, the time came for Jacob to return to Bethel. It is significant that it was after the birth of Joseph that he said to Laban, "Send me away, that I

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may go to my place and to my country" (Genesis 30:25). Typically, Jacob moves as soon as Christ comes onto view, and the greater our impressions are of Christ the sooner we will move in relation to God's pleasure. Jacob returns a wealthy man. He had to do with Esau his brother whom he had wronged, but on the way God met him. He now had to do with God again. It says, "Jacob remained alone; and a man wrestled with him until the rising of the dawn" (chapter 32: 24). He wrestled with God and prevailed.

That was a great turning point, and suggests for us a good deal of soul exercise. But he prevailed. One thing that characterised Jacob was that he was always intent on getting the blessing. He said to the "man" that wrestled with him, "I will not let thee go except thou bless me" (chapter 32: 26). Well, it is a fine thing to seek the blessing. Esau, on the other hand, despised the birthright and lost the blessing of the firstborn, and there appears to have been nothing for God in his life. Malachi tells us that God loved Jacob and that He hated Esau (Malachi 1:2, 3) -- a solemn indictment! But God loved Jacob. And, if God has set His love upon you, He will bring you through and recover you to the place where He appeared at the beginning.

Then Jacob had his name changed. He was now to be called Israel -- meaning 'Wrestler, or prince of God', footnote d, Genesis 32:28. A prince is a wealthy and dignified person. In Ezekiel we read a good deal as to the prince and his place in the house. Christ, of

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course, is supreme as "The Prince", but then, that feature of dignity is to mark the saints too, and we are to obtain spiritual wealth with which we can serve God. So, God had to do with Jacob to that end. At the same time the man that wrestled with him touched the joint of his thigh and Jacob became a changed man, for he could no longer rely, as previously, on his own strength, but now upon God. It says at the end of that section, "the sun rose upon him; and he limped upon his hip" (chapter 32: 31). From that moment forward he would be reminded of his dependence upon God.

Then God tells Jacob in chapter 35, "Arise, go up to Bethel". This is a great return movement in view of arriving at the house of God, the point from which he had departed. And certain things had to be adjusted. Jacob told his family to make ready. He "said to his household, and to all that were with him, Put away the strange gods that are among you, and cleanse yourselves, and change your garments; and we will arise, and go up to Bethel". This is a great upward movement, a return to Bethel, the house of God. Certain things have to be put away, for we cannot draw near to God with anything that is unsuited to His presence. And we need a change of garments, for we cannot appear before God in our natural state -- we can only appear in the worth of Christ.

And so they arise and take their journey. What a journey it must have been! And Jacob "came to Luz, which is in the land of Canaan, that is, Bethel", and

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he "built there an altar, and called the place El-Beth-el". He does not, as before, just call it Bethel, but El-Beth-el, 'God of the house of God', showing that through experience he now appreciated God in relation to His house and the way He had brought him back to it. He speaks later, at the end of his life, of "the God that shepherded me all my life long" (chapter 48: 15). How rich Jacob became in his knowledge and impressions of God! That is what we need to bring into the house today, our impressions of God and of Christ will enable us to serve God acceptably.

So they continue and "God appeared to Jacob again after he had come from Padan-Aram, and blessed him", and He confirmed his name Israel, and reiterated His promises to him. I think it shows that as we arrive at what is for God's pleasure He will confirm the fulness of His blessings to us.

Finally Jacob sets up a pillar and pours on it a drink-offering. That is additional to what he had poured on the pillar at the outset of his journey; for now he is thinking of what is for God's satisfaction, a drink-offering. That is a wonderful point to arrive at, that God has His pleasure, and we are able to minister what pleases Him. He called the name of the place where God had talked with him, "Beth-el". He names the place again as having, through his experience with God, a rich appreciation of the blessedness of God's house.

Well, I trust God shall exercise and encourage each one of us that, through having to do with God,

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we should be enriched, and that we should therefore be enabled to bring the whole tithe into the treasure-house; that God may have food in His house and that we might be blessed as a result. May God encourage each one of us, for His Name's sake.

Warrenpoint, 16 February 2002.

THE SPIRIT OF THE FELLOWSHIP

F. S. Marsh

Philemon 1 - 25

We should have some difficulty in finding a scripture in which the spirit of fellowship is com-pressed into so small a compass as in this epistle. While I do not desire to attempt a doctrinal exposition of this beautiful book, I trust the Lord will help us to consider it together, that we might touch the spirit of the fellowship, as it is expressed in it.

No doubt every one knows that it was a letter of commendation carried by Onesimus, a former slave to Philemon, written by the apostle Paul to Philemon, a beloved brother. The letter carried with it, not only the commendation of Onesimus, but the vital elements of the spirit of the christian fellow-ship. It is delightful that the Spirit of God is pleased to draw aside the curtain and give us to see a little of the inner life of the early brethren.

The details of this small epistle are so full that it is quite easy, without any imagination, to visualise some of their experiences. Here was a brother, Philemon,

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who, under the influence of the spirit of the fellowship, had earned the title, "the beloved". Paul does not use flattering titles. He writes to "Philemon the beloved and our fellow-workman", for he is writing to a brother who has earned these titles. We would encourage the younger brethren to go in for earning titles. Men of the world are devoting their wealth and energies to secure titles which they think much of and boast in. It would be well if persons were found who were set upon the things of God in such a way as to be serviceable to the Lord, and thus earn such titles as these.

Would you not like to know how to earn such titles as "the beloved and our fellow-workman"? Well, it is by showing love and devoting yourself to service. The spirit of the fellowship is love. That is the great distinguishing feature between christian fellowship and all the other fellowships that are formed amongst men. The great outstanding distinguishing feature of christian fellowship is that the mighty motive power of it is love. Of many other fellowships on earth, the great foundational principle is love of self; for men may join those for the advantages that will accrue to them.

The love of God, the love of Christ, and the love of the brethren are the fundamental principles of the Christian fellowship. We are introduced at once to Philemon as "the beloved". We can contemplate him as a brother well proved. He was not a novice in the fellowship, not untried, or unproved. Paul could write to him sincerely, addressing him thus with

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confidence. We should covet this! The fellowship is real and living practically: it is being maintained by those who are exhibiting in practical expression the love of Christ, circulating it amongst the brethren. He is a fellow-labourer -- in fellowship with regard to service, not only to take up its privileges, but taking his part in its service. If there was work to be done, Philemon could be counted upon to take his share. He is a willing-hearted labourer! What a dignity! Would you not like to be a fellow-labourer of the apostle Paul? These labours resulted in much prosperity to the saints, blessing to the assembly of God, increase of the body of Christ and great results in the gospel. Such a brother would be of great value to the assembly.

Now Philemon has a household -- another important feature, for the fellowship extends to the household. It is not limited to the meeting room, for that is merely a convenient place in which we can be found together, but the fellowship extends to a brother's house, and the christian household is a great asset to the fellowship. The spirit of the fellowship is experienced and felt in the warmth of such a house. We should be poorer but for christian households; our meetings would not be so marked by love, did we not experience the working out of Christianity in the household. In this house the saints came together; there was a room for them to assemble. This is a very important feature; for the Spirit of God would connect the thought of the assembly with the christian household. Let us not

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divorce our households from the assembly, for God's thought is that every house shall be a contribution to it, and, as open to the saints of God, there should be therein expressions of love in the Lord. The household would thus be a place where the interests of the assembly are promoted, so that we may be more together in spirit.

Here was a brother whose household was entirely in sympathy with the assembly; they could assemble in his house. It was much like the house of Obed-Edom in the days of David (2 Samuel 6:9 - 11). The Lord could visit the house of Philemon. We may be greatly encouraged as we consider the possibilities of a house being used for the glory of God, in which the spirit of the assembly can be developed. We are dependent far more than we realise on the influence of the christian home in relation to the assembly. Let us speak to the sons and daughters of God's people whose parents have already committed themselves to the Lord and to His interests and are in the fellowship of God's Son. If in your home you learn the holy lessons of obedience, subjection, affection, and mutuality; if you develop the spirit of service and unselfishness, the readiness to make sacrifice for the good of others, do you not realise that you are learning practically the principles which are to be worked out in the house of God and among the people of God? It is possible for a number of persons dissimilar in natural dispositions, in their stations in life, to assemble together and enjoy peace, blessing, unity, and love. How can it

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be? Only as each one has been taught in secret these holy lessons! If they have learned obedience at home it is simple to practise obedience among their brethren; if they have learned to be subject, it is easy for them to be subject in the assembly; if unselfish, it is easy for them to step back to give others the preference. If they have learned to act in love, how simply it can be worked out in the household of God!

All these things show that the christian home is the training ground of the spirit, so that when the assembly comes together there are persons who have been secretly trained in their spirits and have become contributors of the spirit of the fellowship. Dear young brothers and sisters, be prepared to learn these lessons in your homes so that you may be equipped to be contributors to the spirit of the fellowship of God's Son Jesus Christ our Lord.

At the beginning of this epistle two persons are mentioned: one is described as "the brother" and the other as "the sister". Both these are in accord with the spirit of the fellowship -- the fellowship is composed of brothers and sisters. Timothy had earned the title "the brother". I do not think he could have earned a more beautiful title. The happiest description we can give of a person whom we know and love, and have learned to trust, is 'he is a brother'. It is greater to be a brother than a servant! A brother will stand by you in sorrow, and when tests come he will remain true and faithful -- he has the spirit of a brother! He will support you in weakness and is one upon whose love you can

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count. Such an one was Timothy, and there is a great need for Timothys today -- men who can stand, who are not ashamed of the testimony of our Lord; who face the foe fearlessly, and, as Timothy, preach the Son of God. He had been taught, too, how to behave himself in the house of God!

Then there was "the sister Apphia". We are thankful this sister is mentioned. There are ten persons mentioned in this short epistle and one of them is the sister. This is a great cheer, for it shows that in the spirit of the assembly the sisters have a great place. I do not think they are in any sense inferior as contributors to the spirit of the assembly. The brothers attend, of necessity, to the administrative side, but the sisters can be great contributors to the spirit of the assembly. How they can help to promote love amongst ourselves and support by prayer what is being done by the brothers for the Lord's sake; how they can serve in the spirit of love in the service of comfort and consolation when a bereavement takes place; how a sister near the Lord can carry the Lord's comfort to the bereaved heart, and in illness how the tender touch of a loving sister may be appreciated by the sick one! A wonderful sphere of spiritual service lies open to the sisters.

It may be less spectacular, more obscure, but it is very valuable. We cannot disregard the place they have. We are reminded that no brother ever anointed the Lord, it was not a brother that remained at the tomb of Jesus weeping because He was gone (John 20:11). It was not a brother who was entrusted to

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carry that wonderful message -- "go to my brethren, and say to them, I ascend to my Father, and your Father; and to my God, and your God" (verse 17). In all these instances it was a sister. The Lord would encourage the hearts of the sisters, that they have a very valuable place as contributors to the spirit of the assembly.

Into Philemon's household there had come a sorrow. If we are in christian fellowship tests must come. The Lord loves us too well to let us go on with all sunshine and all encouragement. We might soon become inflated, and think we were important persons, if we were not tested. Things had gone doubtless well in this assembly until one day a sorrow came, for one of the slaves had absconded. It was very annoying to have one who might have been of use in the household, suddenly disappear in this way. If there were not the spirit of the fellowship present, we should say in such a case, 'I never want to see that man again'.

Such is not, however, the spirit of our Lord Jesus, for He followed that man. God had His eye upon him for blessing. He had no doubt heard the truth in the house of Philemon, but not been affected by it, but he found himself in Rome, and by what men would call a strange coincidence (but what we should call a distinct ordering of God) he came under the influence of the apostle Paul and was soundly converted to God. He came into fellowship, made rapid progress and endeared himself to the apostle. He soon became serviceable to the apostle

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"in the bonds of the glad tidings".

It is well to note that, beloved brethren. It is a very important principle that the fellowship is not one-sided -- it is perfectly balanced. On the one hand is the deep, affectionate interest in the assembly -- the care for the body of Christ, the love one for another, the promotion of the welfare of the saints of God -- but balancing it, the same persons moved in their affections are concerned for the blessing of men for Christ's sake, for God's glory and for the sake of the gospel. Here was a man who also can be called "a beloved brother", secretly gaining under the influence of the spirit of the fellowship in the apostle Paul, but at the same time partaking of the spirit of the evangelist, loving the gospel as well as the assembly, concerned for the spreading of the glad tidings as well as the edification of the saints.

Onesimus made splendid progress; he developed in both interests. Even as the apostle was the minister of the assembly under the Lord's headship, and was also minister of the gospel, so Onesimus has the spirit of the one who had been used of God to his blessing, and becomes balanced in the service of the saints and the service of the gospel. May we have regard to this in the development of the spirit of the fellowship, for the fellowship of God's Son Jesus Christ our Lord carries with it that affectionate, tender concern for the welfare and blessing of His own, the increase of the body of Christ in love and, at the same time, the deep desire that He should be known in the hearts of men who

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are still strangers to Him.

May we, brothers and sisters, old and young, be balanced in this, that our hearts may move in the spirit of fellowship, inwardly in true mutual affect-ion, outwardly in evangelical desire as we draw nearer to our God, who Himself is the God of all grace. How important this is! Onesimus having come into the fellowship catches the spirit that would give him to be a brother beloved and a fellow-servant in the gospel. The apostle would gladly have retained him because he would have been such a help to him in the glad tidings, but acts in righteousness which is another important element in the spirit of the fellowship.

Words of Grace and Comfort, Volume 13 (1937), pages 70 - 77. [1 of 2].

SHORT PAPERS ON THE CHURCH NO. 12 -- DAYS OF DEPARTURE -- PRIVILEGES

M. W. Biggs

In our last paper we considered the subject of individual faithfulness to the Lord, and we learnt that the first step incumbent upon every soul who desires to please the Lord in this day of departure is to "cease to do evil" (Isaiah 1:16). In this paper we desire to consider some of the privileges which are ours today.

The church in its responsibility as a whole has failed to answer to the Lord's mind. As a corporate witness it is not faithful in its testimony. And we do not find any hope held out to us in Scripture of a

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general recovery. The day is one of departure, declension and lukewarmness. And, as far as the mere outward profession of things is concerned, the Lord will presently spue the unfaithful witness out of His mouth. (Revelation 3:16).

Nor is the remedy to be found in beginning anything fresh. Reconstruction is no remedy here. Our wisdom is to recognise our common failure and seek God's mind and do His will in it all. The path is one of individual faithfulness. We must not expect things to be as they were at the beginning. These are the "last days".

Then, is there an end of everything corporate or collective? Impossible! If Elijah erects an altar among the ten idolatrous tribes of Israel, he builds it of twelve stones, not ten (1 Kings 18:31). If Hezekiah sacrifices in the two comparatively orthodox tribes, his faith embraces all Israel and he offers accordingly (2 Chronicles 29:24). And, in a similar faith, James addresses the twelve tribes (James 1:1), and Paul the apostle speaks of "our whole twelve tribes" (Acts 26:7). Nothing short of the whole can satisfy faith.

And so in our day. Failure on man's part can in no way destroy what God has established on earth in the power of resurrection life by the Spirit.

There are already two sides of the truth relating to the church. There is the responsible side, which is connected with man's faithfulness; and there is the privilege side, or that side which refers to the church as existing here on earth wholly in the power of the

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Spirit. The real life of the church, her existence, is in the region of resurrection. I do not mean the future life, but the present life of the church here on earth. It is a life, an existence, of which the Spirit of God is the whole power. The gates of hades cannot prevail against the church (Matthew 16:18). Failure marks man's side; the other side abides.

Moreover, inasmuch as all the proper privileges of the church and her real life lie in a resurrection sphere, it is clear we can only enjoy these privileges and experience this life in the power of the Holy Spirit and as we are subject to Him. But let us remember, it is open to us to do so. We may enjoy these things if we will. And not only so, but Scripture has stated that, provided there is the right condition of soul, two or three together may prove this (Matthew 18:20). We may walk in the light of what is proper to the whole.

Let us briefly consider some of the privileges which abide today in spite of all failure -- privileges which are proper to the whole church of God.

(1) Fellowship abides. From the early days (when the apostle wrote to Timothy the second time) the outward bond of christian profession, the mere fact of being a Christian, was not that which constituted the bond of fellowship. This was necessary, certainly, for "what part for a believer along with an unbeliever?" (2 Corinthians 6:15), but it was not enough. The Lord was the bond; and faithfulness to the Lord was essential if there was to be practical fellowship. Hence, after the exhortation to depart

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from all that was inconsistent with His name, the apostle proceeds to exhort the man of God to follow certain moral qualities, positive good, and to follow these with all that call on the Lord out of a pure heart (2 Timothy 2:19 - 22).

Hence the Lord Himself is our bond. If we pursue this path we only revert to what is proper to every believer -- any one may do so. Indeed, such qualities should mark all. If we are not doing so, the hindrance is wholly on our side.

Fellowship thus becomes practically what it is in its real character -- the common participation together of things proper to all.

(2) The Lord's supper abides. The request to remember the Lord has been given to the church (1 Corinthians 11:23 - 26), and the response to this request is a privilege proper to the whole church of God on earth. And only in the recognition of the whole church, the one body, is it possible to partake of the supper. The "we" who partake are characteristically "one body" (1 Corinthians 10:17). No individual can be this by himself. It is a collective privilege still subsisting for the whole church. The body of Christ still abides.

In a previous paper we have dwelt upon the necessity of "coming together" to respond to this re-quest of love. Here we are considering the question of such a privilege still existing. The request is to remember Him "until he come", and such language surely intimates that the privilege is to abide.

But it must be evident that to do this acceptably

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there must first be fellowship, for if anything supposes this, the Lord's supper does. It is not sufficient, let us repeat here also, for a person to be a believer. This most certainly is essential; he is not a member of the body otherwise; but the Lord is the bond, and there must be faithfulness to Him. If a believer continues in iniquity and I am told to depart from it, of necessity there is an end of practical fellowship between us. But in obeying the injunction of the Lord to depart from iniquity and follow righteousness, etc., the believer only reverts to a path open to any, a path proper to the whole. He returns to that holiness which should ever have marked the church. Hence, being in a position proper to the whole church of God, he may enjoy those privileges, in common with all in that path, which are theirs as members of Christ's body.

(3) The privilege of worship abides. While Scripture admits the individual, as such, worshipping, the thought of worship is usually associated with a collective idea. It is a spiritual privilege proper to the whole church.

How blessed that such a privilege still remains! The Spirit of God is here. Christians are still a priestly house capable of approaching God and intelligently worshipping Him.

But we can only enjoy these privileges as we comply with the conditions necessary.

Moreover, the readers of 2 Timothy will be struck by the fact that a collective path is supposed to exist right on to the end, though no passage of

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Scripture so clearly indicates the intensely individual nature of the responsibility of the believer.

It must be borne in mind that no thought of God can fail, and the same power is available today as in any day of the church's history. We fail, but that does not alter God's truth; and hence if only we are subject to the Lord and led by the Spirit, all that is proper to the church as a whole is available to us. And what a testimony this necessarily becomes. By individually walking in faithfulness to the Lord and separation from all that is contrary to His name, even two or three become a testimony to the abiding character of all that lies in the power of the Spirit of God.

We have been reminded recently that 'there are no circumstances or difficulties in which saints may find themselves in this world where church principles cannot be applied or made to work'.

The Lord give us to be faithful. He is coming soon! The days are difficult, but there is no difficulty too great for Christ, nor for faith which rests upon Him. Christ is in heaven, the Spirit of God is here, the written word abides; the church of God is here today -- the body of Christ, the house of God. We are well equipped, but faith is necessary, as it ever was. We cannot please God apart from it.

The Believer's Friend, Volume 9 (1917), pages 208 - 214.

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SPIRITUAL MANHOOD

A. J. Gardiner

Psalm 1:1 - 3; Luke 2:25 - 35; 2 Corinthians 12:1 - 5

So the position was not at all strong or impressive outwardly, but there were those essential elements there in Joseph and Mary, and then there comes in this great and important element of a man who is characterised by the Holy Spirit.

One might say at this point, that what we had in the first Psalm really paves the way for spirituality, for it says in the first Psalm that what characterises the blessed man of that psalm is that his delight is in the law of God -- he delights in it. We find that brought in in Romans 7. The speaker in Romans 7 says, "For I delight in the law of God according to the inward man" (verse 22), but then he finds that there was a law warring in his members, the law of sin, and operating against the law of his mind, and he cries out "who shall deliver me out of this body of death?" (verse 24), and the answer is, the Spirit of God. He says, "I thank God" (verse 25), that is the answer.

The man arrives in that way, through actual experience and identifying himself in mind with the work of God in him, at what he was inwardly by God's work, and he learns to repudiate the working of the flesh and to recognise that the Spirit of God was available to him as power. He arrives in that way at the reality of deliverance. But then he arrives at this, that the Spirit is the only power for life. Paul knew it experimentally in large measure. He said, "For the law of the Spirit of life in Christ Jesus has set me free

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from the law of sin and of death" (Romans 8:2). How good it is to be free, free from the law of sin and death as regulated by the Spirit of life in Christ Jesus, the Spirit of God known in that way as holding the heart in relation to the Man Christ Jesus, who is always the delight of God, so that the influence of Christ by the Holy Spirit is known as affecting us and governing us in our outlook and movements. Then in that chapter we find that we are led on to the point that the Spirit is life on account of righteousness (verse 10).

All that is paving the way for spirituality, that is to say, to become characteristically spiritual, so that your tastes are spiritual and you find you have the capacity to understand spiritual things, and to move in them in the power that the Holy Spirit affords, and in spiritual intelligence, too. So, coming back to Simeon, it says, "as the parents brought in the child Jesus that they might do for him according to the custom of the law, he received him into his arms, and blessed God" -- he received the Christ of God into his arms. As I say, he is undeterred, not in the least affected by the outward smallness, because what great enlargement the Spirit gives when once we begin to have an apprehension of the Christ as the Christ of God. It does not matter then how small the circumstances outwardly in which the testimony locally may be, for we prove the great enlargement that the Spirit of God gives.

We have been tasting something of the great things of God during the last three days as opened

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up to us in the epistle to the Ephesians. The Christ of God is Christ in relation to those great things, the One who is great enough to give effect to the whole scope of God's holy will, and, too, the One who gives character to the whole system that is brought in, and is going to abide, for the pleasure of God.

How great Jesus is, and how the Spirit of God loves to enlarge our hearts in the appreciation of Christ as the Christ of God. Not only the One who does things for us, but the One who effects things for God, and maintains them according to Himself for the pleasure of God. So, as apprehending the Christ of God, there is great enlargement. If we take account of Christ in relation to ourselves, well, we have cause for much thanksgiving. It says, "God commends his love to us, in that, we being still sinners, Christ has died for us" (Romans 5:8) -- that is something Christ has done, and we can well be thankful for that, but as we become enlarged in the Holy Spirit to take account of Christ as the Christ of God, what great enlargement opens up to us; we get the great holy counsels and purposes of God, all awaiting the incarnation of Christ, and as He comes in, He is apprehended as the Christ of God, and what is the result? The result is worship.

As I say, Simeon was fully committed to this position, outwardly so small that it could be said, he took the child Jesus "into his arms", but inwardly so great in the Holy Spirit, and the result is, it says, he "blessed God, and said, Lord, now thou lettest thy bondman go, according to thy word, in peace; for

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mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light for revelation of the Gentiles".

One and another have often remarked on this, the wonderfulness of it, that a man who was a Jew, and the Jews had not yet been set aside, rejoicing in Christ as a Light for the revelation of the Gentiles, putting them first before the Jews. There was a dawning in his soul of that in which the exceeding grace of God has come to light. That is what we are to glory in. We are Gentiles who had no claim on God, but now He has brought out in regard of us the choicest thoughts that His love has devised, and they all centre in Christ. They have all been secured in Christ, and they have been made good in our souls just in the measure in which the Holy Spirit has liberty with us.

So the result is that he blesses God. That is what God is after, dear brethren, that in the spontaneity of which we have been speaking, Simeon blesses God. We have mentioned in the course of these meetings how not only Paul but also Peter and Jude, in writing to the saints, burst out in doxologies. It is a question of the truth not being held in mere correctness of doctrine, but being held in a worshipful spirit, as God in His blessedness, and Christ in His blessedness, are before the heart, and so Simeon you might say, bursts out, he blesses God; he blesses Him, too, in a state of perfect contentment. All his hopes are now realised and he is quite prepared to depart in peace.

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That was the first thing that one had in mind, that as spirituality is developed, there is developed with it the ability to address God in a spontaneous and affectionate and intelligent way. There is ability to grasp something of what Scripture calls "the breadth and length and depth and height" (Ephesians 3:18), and all that enters into the kind of response Godward that He looks for in the assembly. It does not matter what the smallness of the position locally may be, if only there is this element of spirituality brought in, first the essential elements of love for Christ and acceptance of responsibility, and the underlying elements of righteousness and piety, and then the development of spirituality; all that God is looking for in the way of assembly response is dependent upon these things.

But then not only does Simeon represent an answer in spiritual power to the blessed God, but he becomes also a prophet. He is first of all a priest, and now he is a prophet; he can communicate the mind of God to Mary, for, after all, we need the prophetic word in our localities. There are always conditions that need to be met by the prophetic word, and it is important that we should be available for the prophetic word, and spirituality is needed for that. So there are these features in this position, so small outwardly, and yet it is all there, because spirituality has been developed and the Spirit is recognised. So it says that Simeon said to Mary, "Lo, this child is set for the fall and rising up of many in Israel, and for a sign spoken against; (and even a sword shall go

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through thine own soul;) so that the thoughts may be revealed from many hearts" -- that is to say, he is bringing in spirituality now to bear upon Mary, and that often involves a test, dear brethren, as to whether we are prepared to leave the natural in favour of the spiritual. That becomes a great test at times, and so the thoughts of many become revealed.

It is a question of whether we are attached in heart to Christ, and whether we take account of the way Christ has gone. He has come in in flesh and blood and He has died. As we were hearing on Tuesday evening, it is a question of eating His flesh and drinking His blood (John 6:53), it is a question of appropriating the fact that He has come in deliberately in flesh and blood condition, and in that condition has died, and has taken up a new condition, not flesh and blood condition, but a new condition of manhood beyond death, because God has in mind to introduce spiritual things. The flesh and blood condition, in which what is natural has had its place, are to be set aside in favour of what is spiritual. Not, of course, that the natural is refused entirely, or anything of that sort so long as we are here, but the spiritual must have precedence because God has blessed us with every spiritual blessing in the heavenlies in Christ.

I believe what is the greatest test at the present time is not so much whether we are held by what is worldly, but whether we are held by what is natural; and so it is a question of the thoughts of many being revealed and a sword piercing through Mary's own

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soul also. We read in the gospel of Luke that the Lord says, "no one having drunk old wine straightway wishes for new, for he says, The old is better" (chapter 5: 39). That shows what is natural to us, we say the old is better. There is a kind of hankering after the old, and the way of deliverance from it, dear brethren, and one speaks diffidently as knowing how much one needs help oneself, is the appreciation of Christ and the way He has gone, deliberately entering into flesh and blood conditions and then dying out of those conditions, and entering upon new conditions beyond death, and the Spirit of God having His place, as it says, "It is the Spirit which quickens, the flesh profits nothing" (John 6:63).

So there is, in the spirituality of Simeon, this element of prophecy brought into the matter to help the saints, and how much is needed in every locality, because, although we may touch something of the service of God in a measure of liberty and power at one time, there is no guarantee that we shall be equally ready for it in the same liberty and power on the next occasion. There is always need for the maintenance and development of right conditions, and so the prophetic word in the power of the Spirit has always its place and value amongst us.

I have very little more to say. The last passage we read is one that refers to a man in Christ. Paul says, "I know a man in Christ". The Corinthians to whom he was writing could not be designated men in Christ, except doubtless there were those among them who could perhaps be thus spoken of, but

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speaking generally, when he wrote to them in the first epistle, at any rate, they were babes in Christ, so that he has to say to them at the end of his first epistle, "quit yourselves like men; be strong" (1 Corinthians 16:13). It is a great thing to have a judgment, dear brethren, of everything that is worldly or takes character from the world, as being connected with babyhood spiritually, and we as saints should be concerned to quit ourselves like men.

Now Paul says, "I know a man in Christ". What can one say about a scripture like this? One man in Christ had this remarkable experience. Some of us were referring yesterday to Paul's knowledge, Paul's understanding of the mystery, and how he desired that we might know his understanding of the mystery. I recognise that that was peculiar to himself, that he was a chosen vessel taken up by the Lord to bring in the truth of the mystery, and he had remarkable intelligence in it, but yet the fact remains that he was a man like ourselves who, in the power of the Holy Spirit, had such remarkable intelligence of the mystery. He was equal to it in the Spirit, but now he is not referring to himself as an apostle or as one trusted with a specific message, he is referring to himself as a man in Christ, and he is showing us what is possible, what a man in Christ is capable of.

He says, "I know a man in Christ, fourteen years ago (whether in the body I know not, or out of the body I know not, God knows;) such a one caught up to the third heaven" -- as far as that, as far as the third heaven. What elevation for a man, beloved

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brethren, and we are all going to be caught up shortly, but this was known while he was still in the position of testimony, caught up as far as the third heaven, and then he goes over it again and repeats the word as though he would impress us with it; he says, "I know such a man, (whether in the body or out of the body I know not, God knows;) that he was caught up into paradise" -- into Paradise, the scene of God's own delights. He was caught up there and he heard unspeakable things which it is not allowed to a man to utter.

I say again, dear brethren, what can one say about a scripture like this? I suppose probably no one else has had an experience like it, save Paul; we do not know. Certainly we know no one who has had an experience like it, but there it is, why is it in Scripture? It evidently is not intended in our minds to be confined to Paul; it is what was given to a man in Christ, suggesting the great possibilities that may be open to a man in Christ, what a man in Christ may be capable of, that he is fitted to be taken up into the third heaven, as far as that, and fitted to be given entrance into Paradise, and to hear "unspeakable things said which it is not allowed to man to utter".

Well, one cannot say more about it save to say that there it is in Scripture, intended, I believe, to induce exercise and desire with us to really progress on this line of spiritual development, that we might reach something of manhood according to God. And then Paul tells us that when he came back into normal

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conditions, even he had to have a thorn for the flesh, as though to remind us that, so long as we are here, the flesh is always present, and, unless it is kept in the place of death, Satan can work upon it. And so God gave him a thorn for the flesh lest he should be puffed up by the exceeding greatness of the revelations.

So it all comes back to this, dear brethren, that there are endless possibilities to us in the Spirit, but, at the same time, we have to walk humbly and carefully all the time, because we have the flesh with us all the time. There is always a danger that Satan will seek to exalt us even by our spiritual enjoyment or our spiritual power, whatever it might be. The flesh is so subtle, and Satan is so near, that we have to remember that it is always there, but as kept in the place of death, and in appreciating the cross of our Lord Jesus Christ and appropriating the Holy Spirit, we may go forward in the sense that there is nothing we may not reach in the grace of God, in the power of the Holy Spirit.

May the Lord help us in these things that we may develop truly into spiritual manhood, for His Name's sake.

The Worship of God, London, pages 215 - 223. [2 of 2] 23 July 1953.

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GOOD SOLDIERS OF JESUS CHRIST

R. E. Fielder

2 Timothy 2:3, 4; Ephesians 6:10 - 18; Numbers 1:1 - 4

It is in mind to speak about soldiers, particularly good ones. Paul exhorts Timothy (a young person) to be a good soldier. What makes a good soldier? The essential point is to be a soldier "of Jesus Christ". He enlists the soldier. Paul says, "No one going as a soldier entangles himself with the affairs of life, that he may please him who has enlisted him as a soldier".

The Lord Jesus desires to enlist believers like you and me in His service. In Luke 19, the Lord sent two of His disciples to bring to Him a colt that was tied, and they were to say to any that asked, "the Lord has need of it" (verse 31). I would say to every responsible, believing person in this room, even to the youngest, The Lord has need of you! He would enlist you, for He has something for you, and for me, to do. You might say, Well, it does not sound a very easy path, because Paul prefaces his exhortation by saying, "Take thy share in suffering". And we will suffer, because the Lord Jesus is in reproach, His name is despised. He is rejected, and that is becoming increasingly apparent in this world.

As year follows year, men and women seem to take less interest in God and in the Lord Jesus, and they go about their own affairs, despising the name of Jesus. He is "the stone which the builders cast away as worthless"(1 Peter 2:7). They had examined Him, sought to find fault with Him, and, finding none, they still rejected Him. He it is who would

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enlist you as a soldier. Maybe some of us are not able to bear much suffering. Well, the Lord knows that. Your share in suffering may not be the same as others. Paul also said to Timothy, "Be not therefore ashamed of the testimony of our Lord, nor of me his prisoner; but suffer evil along with the glad tidings" (2 Timothy 1:8). What sufferings Paul endured, and he exhorted Timothy to take his share in suffering, for those that suffer with Him now will be glorified with Him shortly (Romans 8:17). What a wonderful Person Jesus is! I commend Him to you that you may become one of His soldiers. The Lord understands completely the needs of believers in relation to every circumstance in their pathway here.

David, often a type of Christ, was a great warrior; he never lost a battle. Jesse, David's father, sent him to visit the camp of the army of Israel under Saul (1 Samuel 17), and to take with him an ephah of parched corn and ten loaves for his brethren (verse 17). He was also told to take ten cheeses to the captain of the thousand (verse 18). That was a lot of things for David to carry, but he also took his shepherd's bag. Well, David set off and came to his brethren and saluted them, and then he offered his services to fight the giant: "thy servant will go and fight with this Philistine" (verse 32). David "chose him five smooth stones out of the brook, and put them in the shepherd's bag that he had, into the pocket" (verse 40). The Lord Jesus is prepared for everything. There is no emergency, no difficulty, no test in the pathway of life that the Lord Jesus has not foreseen and prepared

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for. David, with his sling and one of the stones that he had selected from the brook, slays the giant. As the hymn-writer put it:

'The mighty God who dwelt in light
Unreached by mortal eye,
As Man came forth the foe to fight,
And won the victory' (Hymn 153).

Jesus is the mighty Victor, and now He is enlisting believers to serve Him in the little time that is left until He comes. Have you been enlisted? Is your name in this roll of honour? Are you ready for your name to be written there today?

There were persons engaged in military service that came to John the Baptist and said, "And we, what should we do?" And he said to them, "Oppress no one, nor accuse falsely, and be satisfied with your pay" (Luke 3:14). That was good advice. Matthew tells us that the soldiers of Pontius Pilate, the governor, oppressed Jesus; they "put on him a scarlet cloak; and having woven a crown out of thorns, they put it on his head ... and, bowing the knee before him, they mocked him" (chapter 27: 28, 29). Then, in chapter 28, it says, "the chief priests ... having assembled with the elders, and having taken counsel, they gave a large sum of money to the soldiers, saying, Say that his disciples coming by night stole him while we were sleeping. And if this should come to the hearing of the governor, we will persuade him, and save you from all anxiety. And they took the money and did as they had been taught" (verses 11 - 15).

These men were not soldiers of Jesus Christ; no,

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for they did all they could against Him, and at the end told lies about His death and the fact that He was risen again, and the tomb was empty. It says, "And this report is current among the Jews until this day" (verse 15). Thank God that, in His goodness and sovereignty, He has given you and me light as to the mighty victory that the Saviour has won, and as to the pathway here for those that love this glorious Saviour.

Ephesians 6 helps us to see how we are to stand as good soldiers of Jesus Christ. "Others have laboured, and ye have entered into their labours", the Lord said (John 4:38). Persons have been martyred, have been put to death on account of their faith in the Lord Jesus. What sufferings those men and women and young people endured, and we are called upon today to be faithful for a little while. Paul says, "be strong in the Lord, and in the might of His strength".

As you read the story of David killing Goliath, you realise something of the might of the strength of the Lord. When the Lord Jesus went to the cross, all forsook Him and fled, but we are to "be strong in the Lord, and in the might of his strength". This is how believers have been enabled to stand alone, because they are not alone when He is with them. Paul says, at the time when all had forsaken him, "But the Lord stood with me, and gave me power" (2 Timothy 4:17) -- the might of His strength!

Then there are these things that we are to put on. The Lord would not have us to be unprotected in any

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situation in the pathway here. One of the things mentioned is "the shield of faith with which ye will be able to quench all the inflamed darts of the wicked one". The Lord said to Peter, "I have besought for thee that thy faith fail not" (Luke 22:32). Think of the Lord Jesus, when so much lay immediately before Him by way of suffering, beseeching for Peter that his faith might not fail! If we hold the shield of faith rightly, no inflamed dart will injure us, but Peter failed, and denied the Lord. Yet the Lord, in His infinite love and goodness, says, "and thou, when once thou hast been restored, confirm thy brethren". There was a way of recovery, and some of us who set out as soldiers of Jesus Christ have come to realise that we have not been as good soldiers as we ought to have been. Well, there is a way of recovery, and He who has enlisted us will hold us and carry us through to the end.

"The panoply of God" is to enable us "to stand", and, firstly, Paul speaks of three vital things: truth, righteousness and the glad tidings. "Having girt about your loins with truth". Well, we talk a lot about the truth, and by the truth we may mean lots of books in a very large bookcase. Contained in those volumes is much truth that has been made known from the Scriptures, and maintained amongst the Lord's people. But, more importantly, the truth is in the hearts of those that truly love Him, as it says, "having girt about your loins with truth" -- "girt about" is quite a definite term. There was someone who followed Jesus "with a linen cloth cast about his

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naked body; and the young men seize him; but he, leaving the linen cloth behind him, fled from them naked" (Mark 14:51, 52). It is a sad thing for a believer to be exposed. We might have done something that we are ashamed of, and cannot give it up, but if it was known we would be exposed. Well, there is no need for that; have your loins girt about with truth. Discard all that is false, untrue and unclean, and gird your loins with truth. Peter speaks about binding on humility (1 Peter 5:5), because it so easily slips from us and we become proud.

"Having girt about your loins with truth, and having put on the breastplate of righteousness". Righteousness is a matter that is often talked about amongst the saints: the righteousness of God (Romans 3:5), the righteousness of faith (Romans 4:13), practical righteousness (Romans 8:10), and ecclesiastical righteousness (2 Timothy 2:22). These are features which we need to be concerned about, and they all come under this heading of righteousness.

Think of God's righteousness, that He would account you and me righteous through faith in Jesus. Our faith is not our righteousness, but it is by faith we come into the gain of the righteousness of God, and immediately, as having come into the gain and blessedness of that, and receiving the Holy Spirit, we should be concerned about practical righteousness. John's advice to those soldiers, "Take no more money than what is appointed you" (Luke 3:13) is good advice. We need to be upright, honest in our dealings with others, and a testimony (like Enoch

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was) in our walk here, that we may walk with God, and walk before God as answerable to Him.

"Having put on the breastplate of righteousness, and shod your feet with the preparation of the glad tidings of peace". I wonder if that means that, though I may know the glad tidings of peace, yet I need to be prepared to speak of them; and if I am not prepared, I may fail to confess the name of the Lord to others. An opportunity arises to speak of Jesus, an opening is given, and I may fail to take it, because, whilst I know the glad tidings of peace and I enjoy personally the glad tidings of peace, I may not be prepared to speak of them.

We should be prepared to give an account of the hope that is in us (1 Peter 3:15), and to make known to others the glad tidings of peace. So go out prepared when you may meet with persons in business, or when shopping, or when talking with neighbours. I think one simple way to be prepared is to get on your knees before you go out and ask the Lord to give you an opportunity to confess His name. By doing so you may find you are taking your share in suffering as a good soldier of Jesus Christ, but anyway His name is proclaimed, and you may have the joy of finding that the person you speak to is also a believer.

Then it says, "besides all these". Well, you may say, there are only three things mentioned, but "besides all these" shows how comprehensive those three matters are: truth, righteousness and the glad tidings of peace. "Besides all these, having taken the

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shield of faith ... have also the helmet of salvation and the sword of the Spirit, which is God's word". It has often been pointed out that there is no mention of armour for the back. There is no thought of turning and fleeing in this setting. The point is that you stand; you do not give in. There may occur situations in life when you say, I cannot go on with this; this is too difficult for me. Paul says, "take to you the panoply of God, that ye may be able to withstand in the evil day, and, having accomplished all things, to stand". Do not give up! However testing, however strong the attack of the enemy may be, "the inflamed darts of the wicked one", do not give up -- "Stand therefore", for no-one can take the panoply of God from you. It is God's panoply (footnote d, 'i.e. the complete armour'), and He would grant it to us in order that we might be fully clothed and able to stand in conflict.

Paul adds, "praying at all seasons, with all prayer" -- what a vital matter prayer is -- "and supplication in the Spirit, and watching unto this very thing with all perseverance and supplication for all the saints".

The scripture in Numbers 1 was read simply to encourage our beloved older brethren. Much is said for the help of young brethren, and I would repeat again, The Lord has need of you. In Numbers it speaks of persons that were to be counted for military service. In the last chapter of Leviticus it speaks of the valuation of persons according to their age; it says, "from twenty years old unto sixty years old ...

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fifty shekels" (verse 3), and then at sixty the valuation sharply declines to fifteen shekels (verse 7). But in Numbers 1 it says, "Take the sum ... from twenty years old and upward". There is no upper limit! It says of Enoch he lived "sixty-five years, and begot Methushelah. And Enoch walked with God ... three hundred years ... and he was not, for God took him" (Genesis 5:21 - 24). At the age when men are thinking about retirement and taking things easy (sixty-five years), Enoch committed himself, and for a long period after that he walked with God until God took him.

Well, beloved brethren, for a very large number of believers, and, I trust, all of us in this room today, we "shall be caught up together ... to meet the Lord in the air; and thus we shall be always with the Lord" (1 Thessalonians 4:17). What a wonderful encouragement that is, as Paul says, "So encourage one another with these words" (verse 18), but in the meantime, let us be serving the Lord as good soldiers, as it says, "from twenty years old and upward".

Moses and Aaron were to "Take the sum" of these persons, but with them there was to be "a man for every tribe". In other words, the local brethren (as we may apply "every tribe") are involved in this, that you might included in the number. The Lord has need of you, and He would have you numbered in His service, and I would like to encourage every one with this word "upward", there is no upper age limit.

Caleb comes to mind as one that committed himself, and remained committed in divine strength (see

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Joshua 14:6 - 15).

'That way is upward still
Where life and glory are' (Hymn 12).

What a wonderful moment is awaiting us! Let us commit ourselves now, and take our share in suffering as good soldiers of Jesus Christ. How pleasing it is to the Saviour to have those that He has enlisted and that have not let Him down.

Well, may we be encouraged, and helped to keep clear of the things of this world as far as we can, and may we be more occupied with that world where Jesus is. He is the Head, the Centre, and soon He is coming to take His own to be with Himself. How will you serve Him while you wait for Him? May we be freshly committed, and yield ourselves as good soldiers, and serve Him to the end, for His Name's sake.

Taunton, 16 December 2000.

THE SPIRIT OF THE FELLOWSHIP

F. S. Marsh

Philemon 1

The apostle (Paul) had to decide whether he should consider for himself and his own comfort, or whether he should carry out the divine principle of righteousness and send this former slave back to his master to acknowledge the rights of Philemon. What a test it must have been to Onesimus; how he would have to go down before the Lord and ask for the grace that would enable him to retrace his steps and

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make full confession to his master. What a test to the apostle to lay aside his own interests to send him away from him just when he needed him: and what a test to Philemon to receive this man, not as a servant but as a brother beloved. This would test Paul as to the spirit of unselfishness; Onesimus as to lowliness and self-judgment; and Philemon as to the spirit of forgiveness. All these features are needed in the fellowship if we are to go on together.

Things will not always go right; incidents do happen that test our spirits, and how often we have to acknowledge we have acted inconsistently with the true spirit of the fellowship of God's Son Jesus Christ our Lord. In this epistle the brothers answer to the test. Onesimus retraces his steps in lowliness, comes back to Philemon, and is received and welcomed in the spirit of forgiveness.

We have often pictured the next Lord's day morning. In the room which Philemon set aside for the meeting, we should see Philemon, the master, sitting there, not however as a master, but as a brother beloved, with Onesimus the former runaway slave, not however as a slave, but as a brother beloved. What a wonderful exhibition of the grace of God! How marvellous it is that two such persons can now sit down together. They must have had a wonderful meeting that morning! We would like to have been there, to witness the marvellous results of the love of Christ which can work such a miracle to bring a wronged master and his runaway slave together, not as master and slave but as brothers beloved.

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This is the fellowship of God's Son Jesus Christ our Lord to which we are called. We would pray, Lord, grant that each may respond to that call.

Now the apostle raises the very interesting question about the repayment. It may be that Onesimus was unable to repay that which he owed, so the apostle gives him a promissory note signed by the apostle Paul to the full amount and over, saying in effect, Hand this to your master, it will repay all that you owe! The spirit of the brother was behind that -- it was a lovely act. He undertook the burden that rested upon his brother, saying, "I will repay it".

Paul says, "If therefore thou holdest me to be a partner with thee". We would invite you, dear young friends, to face this question of partnership. Would you not like to be a partner with the apostle Paul? You will be if you are in the fellowship of God's Son. Do you know what a partner is? He is a man who contributes capital to the business, puts his heart and his interest into it, and then shares its profits. If there should be losses, he shares in them. There are no losses in the christian partnership, but there may be sorrow and pressure.

There are sometimes 'sleeping partners' in commercial concerns, those who put their money in it, but take no interest or part in the business. God does not want 'sleeping partners' in the fellowship of His Son. He would have partners who are prepared to take their share in suffering along with the glad tidings, take their part in the holy service of the house of God, to share in the preaching of the gospel, in

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the ministering to the sick, in the comforting of the saints; in all departments of this wonderful fellowship to be partners. The word is used when Simon experienced the goodness of God in that miraculous draught of fishes (Luke 5:6, 7).

We are living in a difficult day, and the power of the enemy is very strong. Great waves are passing over -- wave after wave of evil; not many days pass between the launching of waves of spiritual darkness endeavouring to overwhelm the assembly of the living God, though we know the ultimate issue, for "hades' gates shall not prevail against it" (Matthew 16:18). Now it is a wave of infidelity, then of agnosticism, or false science, all trying to produce doubts in the hearts. Amidst it all there are loyal, faithful brothers and sisters in the Lord seeking to stand true to the Lord and to the principles of the fellowship ...

Many of us are praying for some of our partners who are slow to come forward to help us. We should like to have their contributions, we should love to see them take up the privileges of the fellowship in-stead of being content week after week to be looking on. Your partners are calling you to come and help them, because the christian fellowship is a partnership matter. It is not carried on by officials and paid persons; but by partners, each of whom will take a share in the holy burdens of the interests of God.

The apostle knew that Philemon was a partner who would take a share of these burdens, put things right and receive Onesimus. He knew he would give

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him joy, and make the brother to feel he is recovered not only to the Lord but to his master. He could count on Philemon as being a true partner. Can the Lord count on you as being a true partner? Are you standing by your brethren, or criticising them? Are you supporting them, or causing them anxiety and sorrow? Which is it? The Lord knows! The only time we have the opportunity of being partners is now, until the Lord comes. It will all be over then. Your partners want you now! The testimony of God is in adversity, the forces of darkness are tremendous, and the saints who are standing for the truth of the fellowship are weak and few outwardly, but they belong to the most glorious fellowship in the universe, and they are worthy to be supported.

The Lord would appeal to you to take your stand loyally and faithfully beside your partners, and take your share in that holy service of God, in the glad tidings, in the service of comfort, and the Lord will give you a place as an expression of His approval in the affections of your brethren. If you would like such a place you will get one. If you want a place in this world you may get one. Men are asking you to accept one, they will honour you, but what will it be worth? I would encourage you to seek a place in the affections of your brethren -- a place with which the Lord would honour you, in the fellowship of God's Son Jesus Christ our Lord. It is a wonderful circle!

Then the apostle adds, "But withal prepare me also a lodging". There are a good many professing Christians who have closed their door on Paul, for

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his writings are being discounted and their authority refuted. Many people are trying to ignore that which Paul said, but may we urge you to prepare Paul a lodging? -- open your door widely for his teaching. A person is of little spiritual value who will not listen to Paul. We rejoice that there is a deep appreciation of it in the christian fellowship. Of Lydia it was said, "whose heart the Lord opened to attend to the things spoken by Paul" (Acts 16:14). She became a great sister, and of much value to the testimony because she attended to those things.

We would urge upon everyone the importance of this, "withal prepare me also a lodging". The Lord would encourage our hearts to give great heed to all the teachings of the holy Scriptures, Paul, Peter, John, James, and Jude, indeed to all the writers of the holy Scriptures. Open your door widely to receive holy impressions from the Scriptures, for "holy men of God spake under the power of the Holy Spirit" (2 Peter 1:21). The christian fellowship is based on the Scriptures, and to the apostle Paul was given much instruction as to the order of the house of God, the principles of the assembly, and as to the fellowship of God's Son Jesus Christ our Lord.

He then refers to four fellow-labourers and one fellow-prisoner. One word about the fellow-prisoner. The Lord does not allow His servants to be imprisoned save for the promotion of His glory and His interests. The imprisonment of the apostle Paul resulted in our receiving some of the choicest epistles. Most beautiful writings came from that prison, but the Lord loved him so well that He allowed someone else to be imprisoned with him and to share the prison with Paul. This suggests a great sphere of affectionate service open to us.

There are brothers and sisters, suffering, bed­ridden, isolated ones -- prisoners of the Lord. Why are they there? That the Lord's interests may be promoted, that we might be developed: that they may have the joy of receiving a visit from us, and we may have the joy of visiting

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them, and then that the Lord may have the joy of seeing the vital principle of love working out amongst His people. It is not only for the meetings. Christianity would not be much if it were limited to these.

We cannot always be together, but we are always in the fellowship, and its spirit is to be worked out on Monday mornings and right through the week. That is where the test of the spirit of the fellowship comes in: Are we prepared to say, No! to the overtures of the world, and are we prepared to say, Yes! to the opportunities of service which would promote the Lord's interests? All these things test our spirits. These four fellow-labourers were persons ready to step forward and take their share in the service. The work of God will go on if we were to drop out, but the Lord wants us to step forward and each be one of the fellow-workmen. We shall not be fellow-workmen in heaven, but it is here we are to work "while it is day" (John 9:4). There are plenty who look on, but the Lord would raise up for us fellow-labourers.

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The epistle closes in a most beautiful way: "The grace of our Lord Jesus Christ be with your spirit". The apostle knew perfectly well that the return of Onesimus would test the spirit of Philemon, hence he concludes with this encouraging word. We each need this, beloved brethren! We may know a good deal of the light and truth of the fellowship, but how much do we know of the spirit of it? How much do we display the spirit of the lowly Saviour, Jesus our Lord, in our dealings with our fellow-men and in our testimony here? The measure of the man is the measure of his spirit, and if that is so, how greatly we need this grace. It is not our own knowledge or ability or natural qualities, but something superior to anything that nature can ever produce; something that comes from heaven itself, from a risen and exalted Christ at the right hand of God; something He only can give, and which bears a heavenly stamp.

"The grace of our Lord Jesus Christ". That grace which caused Him who was rich to become poor that we through His poverty might be enriched (2 Corinthians 8:9) -- that grace is to be with your spirit and mine until the Lord comes!

Words of Grace and Comfort, Volume 13 (1937), pages 77 - 83. [2 of 2].

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THE FATHER'S PLANTING

J. Taylor

Matthew 15:13; Psalm 104:16; Psalm 92:12 - 14

It has come before me today that the Lord in His service was peculiarly constructive. Whilst overthrowing what He found here prejudicial to God and to man, He was at the same time constructive. He was in this way in keeping with the prophetic word in the book of Zechariah, where it is said that the opposers of the people of God, of Israel, were affrighted by four carpenters (chapter 1: 18 - 21). Carpenters are not for destruction, but for construction, and so the Lord in overthrowing what was opposed to God and to man, spiritually constructed what should remain and supersede that which He overthrew. This is seen particularly in the way in which He brings in His Father and His planting; the enemy's work has always in view the effacing of God and what He is.

Human traditions had nullified, as Matthew 15 teaches us, the commandments of God. The Lord in constructing what He had in mind brought in the Father, for without Him nothing that is set up will abide. The Lord had made plain to the multitude that that which cometh out of the mouth defileth a man (verse 11), and in answer to the disciples, who said to Him, "Dost thou know that the Pharisees, having heard this word, have been offended?" He said, "Every plant which my heavenly Father has not planted shall be rooted up" (verses 12, 13). He brings in His Father, and He brings Him in in this instance in regard of planting, a suggestion which directs the

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mind at once to the beginning of Scripture, for Genesis 2 introduces to us the thought of divine planting; Jehovah Elohim planted, it is said, a garden eastward in Eden.

The earth had already shown its fruitfulness, according to the testimony of the third day of creation, and in regard to that I wanted to say that life is developed on the earth; it is not especially connected with heaven, but with the earth. I am speaking now of the facts presented to us in the book of Genesis. Heaven has its place, but the evidences of life according to the testimony of the first chapter, first appear on the earth, and that is not stated merely as a historical fact, for Scripture is not concerned with history, save in so far as history develops divine principles and ways. If life as seen first is introduced in its energy upon the earth, that has a typical significance, and I believe refers to Christ being here as Man.

Our Lord Jesus Christ appeared, and He is said to have grown up before Jehovah as a tender plant, as a root out of a dry ground; mark "a tender sapling" (Isaiah 53:2). That word "tender" is not simply what we would apply to a babe after the flesh; it was what Christ was under the eye of God in all His growth. "He shall grow up before him", before Jehovah, it is said, not necessarily yet for the public view, although it was there to be viewed. "Jesus advanced in wisdom and stature, and in favour with God and men" (Luke 2:52). This was said of Him in His boyhood, but life was there; life in all that it is

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according to God in Man. "The child grew" (verse 40); that does not convey that certain things were not there, for He grew up in infinite perfection as a Man under God's eye; life was there in all its varied perfections as evergreen in that tender Plant. The word "plant" (Authorised Version) is really "sapling". One would love to dwell on the energy of life as thus seen; the Spirit of God dwells upon it; with peculiar energy and skill, He dwells on the growth of this precious Sapling, as He appears on the earth.

It has to be remembered that the Lord Jesus came outwardly in connection with the most insignificant circumstances, according to divine appointment. Heaven was quick to call attention to the magnitude of the event, for the angel of the Lord at once announces to the watchers, the shepherds, who were keeping watch over the flock by night, "for today a Saviour" (notice, a Saviour, for He was nothing less) "has been born to you in David's city ... who is Christ the Lord" (Luke 2:11). "Who is", not who shall be, but "who is Christ the Lord". The Spirit of God in that way dwells on and guards the Person who was there.

And then a multitude of the heavenly host suddenly appears; a multitude; heaven, as it were, drew near and surrounded the Son. If men were falling away in their thoughts, as they were, heaven was all aglow: but divine thoughts were in the minds of these angelic beings and so they praise God and say, "Glory to God in the highest, and on earth peace, good pleasure in men" (verse 14). Note, it is men, for

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other plants would appear, not only this tender Sapling, but others who would draw their sap in another way, whose roots should be set otherwise, but who nevertheless should be divinely planted, and should appear after this pattern under the eye of God. "Good pleasure in men".

Simeon having come by the Spirit into the temple saw the Child Jesus. It had been revealed to him by the Holy Spirit, that he should not see death before he had seen (not 'the babe', but) the Lord's Christ. The Lord's Christ! Literally he saw with his naked eye but a Babe, but with the eye of faith, with the eye, you might say, of the Spirit -- for "the Holy Spirit was upon him" -- he saw the Lord's Christ, for all was there. Hence he says, "Lord, now thou lettest thy bondman go ... in peace; for mine eyes have seen thy salvation" (verses 29, 30). "Mine eyes have seen" It, he says. It was all there for Simeon, but he held a Babe in his arms. He was filled; he was a consecrated priest, we may say, with that precious Babe in his arms. Thus Simeon was let in to see; there was that that he could see, and hence he says, "mine eyes have seen thy salvation".

Well, now, the Father would plant others: "Every plant which my heavenly Father has not planted shall be rooted up". It is really a negative statement, but a negative that implies a very great positive, that is, that the Father had planted. I wonder if each of us understand what it is to be divinely planted? You may take a place publicly in connection with the people of God, be numbered amongst them, even

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serve amongst them, and yet be rooted up if you have not been divinely planted.

"Every plant which my heavenly Father has not planted shall be rooted up". This rooting up is a serious matter; being rooted up is very different from being rooted down; the latter means that the roots are fixed in divine love. We read of the remnant taking root downwards, and bearing fruit upwards (Isaiah 37:31). What a thing it is to be rooted and grounded in love! Where are your roots? From whence do you draw your sap, the sap that sustains your soul? On what are you living? These are personal questions. Do you seek it in the world, or in your family? The scripture speaks of "being rooted and founded in love" (Ephesians 3:17), such is divine planting; God will not plant you elsewhere.

The Father is planting, and He places each of us according to His own divine intent and wisdom, and He plants in a soil of love. As I said, the thing for us is to be rooted down, and God does that, but it is through the exercise of our hearts.

Ministry by J. Taylor, Volume 10, pages 475 - 478. [1 of 2] Rochester, USA, 1919.

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THE ETERNAL STATE

C. A. Coates

Revelation 21:1 - 8

It is striking how little is said about the eternal state; the first four verses of this chapter are the fullest description of it that Scripture affords. Indeed there are, perhaps, but two other verses that definitely speak of it. "We wait for new heavens and a new earth, wherein dwells righteousness" (2 Peter 3:13). "But when all things shall have been brought into subjection to him, then the Son also himself shall be placed in subjection to him who put all things in subjection to him, that God may be all in all" (1 Corinthians 15:28). That is very blessed; God all in all! He will fill every vessel. Here the great thought is that "the tabernacle of God is with men, and he shall tabernacle with them, and they shall be his people, and God himself shall be with them, their God".

It was God's original thought to be with man, so we find Him walking in the garden in Genesis 3. But the man was fallen and alienated from God; he could not bear the presence of his Creator. Four thousand years passed, and One was found with men whose Name was called Immanuel -- God with us (see Isaiah 7:14; Matthew 1:23). It was God's primary thought revealed again. "And the Word became flesh, and dwelt among us ... full of grace and truth" (John 1:14). God would be known as coming near to men in their fallen state to free them from all that pertained to that state, and to make Himself known to their hearts as the Fountain of all good. In the eternal

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state the full result of this will be known in an incorruptible scene into which neither sin nor death can ever come. The Word tabernacling among His disciples, placing Himself so near to them without any ceremonial distance, was a little picture of it; yea, more than a picture; it was the reality of it, though on their side the conditions were imperfect.

John had seen "the great city" before (Revelation 18), and its terrible fall. Now he sees "the holy city", and he sees it first in relation to the eternal state.

Afterwards he sees it in relation to the world to come (chapter 21: 9 -- chapter 22: 5), but it appears first in its place in eternity. Rome has been called the eternal city, but this city is the only eternal city.

The holy city is spoken of as "coming down out of the heaven from God". See Revelation 3:12; Revelation 21:2, 10 . How blessedly is Christ reflected in the city! ... All would admit, I suppose, that the assembly is heavenly as to her destiny. But God would have us to understand that she is heavenly in origin.

We have seen the Lamb's wife in Revelation 19adorned with "the righteousnesses of the saints". That is a garment which was acquired here, and taken up to heaven; her wedding dress was made here. But in chapter 21: 2 we learn the true source and origin of her bridal beauty. It was all out of heaven and from God. It was acquired through exercise, and through spiritual affections, here, but it was all heavenly and divine in origin and character. And hence her bridal beauty is incorruptible and unfading; it is as fresh at the end of the thousand

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years as it was when He presented her to Himself glorious. She comes as the true Rebecca from Isaac's country, and she is kindred with Him. Her beauty is eternal because it has its source and origin in heaven and in God, and therefore it is perfectly suited to Him for whom she is adorned.

The heavenly saints will be "the tabernacle of God" in which He will dwell with men. His people in the new earth will have Him near; He will "be with them, their God". But they will know Him as dwelling in a tabernacle. How blessed to think of God dwelling in His saints eternally, and being known as dwelling in them! He will dwell in the heavenly saints, and be with His people on earth eternally. The sending of the Son of God into the world and the accomplishment of redemption was in view of the Spirit coming so that God might have a habitation here. And John says, "if we love one another, God abides in us, and his love is perfected in us" (1 John 4:12). Many things have come in, through the unwatchfulness and unfaithfulness of saints, that have obscured the fact that God has a habitation here. But it is still true that God dwells in His house, "which is the assembly of the living God" (1 Timothy 3:15) ... And God will be known eternally as dwelling in His saints; there will be no hindering elements then.

I do not know that Scripture tells us who the "men" will be with whom God will tabernacle, but I suppose they will be the saints remaining on earth at the end of the thousand years who will be transferred

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to the new earth. They will be no longer Jew or Gentile; those names belong to the time state; they will simply be "men". The conditions will be all new; "the sea exists no more".

Verse 4 speaks of the passing away of "the former things". The only positive feature of the eternal state that is mentioned is that "God himself shall be with them, their God". All blessedness is wrapped up in the fact that God is there. God would have us to understand the blessedness of the eternal state by knowing Him. It could not be conveyed in any verbal description. When Paul was caught up to the third heaven he "heard unspeakable things said which it is not allowed man to utter" (2 Corinthians 12:4). They could not be communicated in human language, or in our present condition. It is very suggestive that in verse 4 all is negative. We are told what will not be there. A great man spent twelve years in writing a history of the world, and it was a very imperfect one. But the world's history could be written in the five words that are found in this verse -- tears, death, grief, cry, distress!

Such things are not in accord with Him who sits on the throne, and His glory requires that all shall be made new. The very presence of such things is like a challenge to the throne. People have been blaming God for thousands of years as if He were responsible for the miseries that have come in. But they have come in through the creature listening to the tempter, and falling into sin, and so opening the door to death and every woe. God will show His power in

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a new creation where all things will be made new. Such a creation exists spiritually even now, for we read, "So if any one be in Christ, there is a new creation; the old things have passed away; behold all things have become new: and all things are of the God who has reconciled us to himself by Jesus Christ" (2 Corinthians 5:17, 18).

If sin and death have come into the creation of God, His glory requires that all shall be made new. And this is to be written; it is to be put on record for a testimony. Verses 5 - 8 are the present testimony rendered by God to man in view of what is eternal. His words are "true and faithful"; indeed "It is done" suggests that all is present to the divine mind as accomplished. God "calls the things which be not as being" (Romans 4:17); and it is the privilege of faith to have the new creation system of eternal things present as a blessed subsisting reality. It is below the horizon of sight, but it becomes real to faith and hope. God says, "I am the Alpha and the Omega, the beginning and the end". Everything began with Him, and will end with Him. He had the first word in creation, and He will have the last word in reconciliation and new creation. He will put everything into suitability to Himself so that it will be "very good". It is very simply stated here, but how much is involved in it!

Then God gives a present word to three classes of people: "him that thirsts"; "he that overcomes"; and "the fearful and unbelieving", etc.

"I will give to him that thirsts of the fountain of

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the water of life freely". It is a blessed thing to thirst in relation to God. It is an exercise which comes into view in John 4 and John 7. It is not exactly the sense of guilt, or distress because of things which press on the conscience -- though this may be present also -- but a longing to know God. Thirst is the consciousness of being without God, and the craving to have Him. "He is a rewarder of them who seek him out" (Hebrews 11:6). God is ever dealing with men universally to awaken thirst for Himself; "that they may seek God; if indeed they might feel after him and find him, although he is not far from each one of us" (Acts 17:27).

There is nothing so blessed as the knowledge of God. To know Him in His love, and to see how His love has acted in perfect consistency with all His attributes in order to make Himself known in blessing to His poor needy creatures, is the deepest satisfaction of which the human heart is capable. The very purpose of its creation was that it should be capable, through infinite mercy, of having that satisfaction.

"The fountain of the water of life" is, I believe, the love of God. It is the very spring and source from which all blessing flows. We read later of "a river of water of life" (Revelation 22:1), which speaks of what will flow out, but the Fountain is the source from whence the river flows. It has been God's great purpose and delight to reveal Himself, and it is the one who thirsts who gets the blessed satisfaction of that revelation.

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Nicodemus was not content with seeing miracles; he wanted God. "We know that thou art come a teacher from God" (John 3:2). He was an illustration of the effect of new birth, though he did not understand it. Many were coming by day to see miracles, but he came in the stillness of night to be alone with the One who could tell him of God. He thirsted, and the Fountain of the water of life burst forth to quench his thirst; the love of God was made known to him as it had never been made known before.

Then the woman in John 4 thirsted too, and the Lord proposed to give her living water. "The water which I shall give him shall become in him a fountain of water, springing up into eternal life" (chapter 4: 14). Her affections were all in disorder, as ours have been, but Christ gives the Spirit, so that, instead of the affections wandering in many directions in search of a resting place they can never find, they are gathered up under divine control, and made to move in the direction of eternal life.

When we drink of the Fountain of the water of life the love of God is known as shed abroad in the heart by the Spirit, and there is power to overcome. The one who drinks discovers the imperative necessity of being an overcomer. He finds all the influences in the world and in his own flesh are hostile to God, and to the divine satisfaction which he has tasted. He cannot give way to these influences without being robbed of that which has become his chief joy. The knowledge of God in the heart which

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comes by drinking of the Fountain puts one on the line of overcoming, because we have got a resource in Him which we can avail ourselves of for support and victory.

The strength of the saint for overcoming lies in the fact that he knows God as revealed in love, and that he can count upon God for support against every evil. The very fact that he thus knows God puts him in conflict with everything that is contrary to God, but he gets divine support in that conflict; "I will be to him God".

In the last half of Romans 7 the man wants to do right, but has no power until he can say, "I thank God, through Jesus Christ our Lord" (verse 25). He has to learn that God is for him, and that there is a Husband who can support him by the Spirit. Then in Romans 8 the fact that God is for us ensures victory. Every one who is set to be an overcomer proves this word true: "I will be to him God". How blessed! To prove what God can be to a creature who cannot take a step, or deal with a single foe, without Him!

The overcomer enters into possession of what is blessed and eternal. "He that overcomes shall inherit these things". If saints are not overcomers they do not inherit much in any real sense at the present moment. If we allow what is of the world or of the flesh to overcome us we do not enjoy what is of God. The great hindrance to spiritual enjoyment is not that we are defective in doctrine, but practical workings of the flesh are allowed, and what is of the world creeps into the heart. These things war against the

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soul, and if they are not overcome there is no present possession or enjoyment of the divine inheritance.

The overcomer enjoys his divinely given portion, and he becomes an object of delight to the heart of God. "He shall be to me son". It is not only that he has received sonship as the gift of divine love, and the Spirit of God's Son in his heart, crying, Abba, Father, but he has become a son in developed affections and intelligence, so as to be to God what "son" means to Him. It is most blessed.

The last class spoken of are "the fearful and unbelieving", etc. "The fearful" are persons who have not thirsted, and who have not been overcomers. They have yielded to the influences of the world, the flesh, and the devil. They have been ashamed to confess Jesus as Lord. They have not got divine support because they have not wanted it; they have been "unbelieving". They are found in company with abominable persons, "murderers, and fornicators, and sorcerers, and idolators, and all liars"; and of such it is said, "their part is in the lake which burns with fire and brimstone; which is the second death". Ministry by C. A. Coates, Volume 13, pages 214 - 222.

THE FATHER'S PLANTING

J. Taylor

Matthew 15:13; Psalm 104:16; Psalm 92:12 - 14

Well now, I want to show you from other scriptures how the planting of God develops, how the plant grows into a tree, and how the tree becomes a means of testimony. In Psalm 104, verse 16, we read, "The

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trees of Jehovah are satisfied". Note the trees of Jehovah; the plants have grown. The trees of Jehovah are satisfied. Are you acquainted with the people of God? Do you go in and out amongst those who have been on the way? What do you observe in the people of God generally? What I observe, and what I know is so, is that as one grows as having been divinely planted, one becomes increasingly satisfied. Do I hear a murmur? Do I hear a complaint? Is someone saying in his heart, I am not recognised: my abilities are not appreciated? If so, you could not be characterised as a tree of Jehovah, for the trees of Jehovah are full, they are satisfied, they lack nothing. That is what I observe in those who have grown as divinely planted, being rooted and grounded in love; they have grown to be trees full of satisfaction. You do not hear them murmuring.

Look at Paul: he had been to Corinth, and he laboured in Corinth for eighteen months, and numbers of people were converted through his ministry. He left Corinth, and after he left it he was despised. He did not find the love that was due to him. Ah! but, he says, Be it so; "if even in abundantly loving you I should be the less loved" (2 Corinthians 12:15). He said in effect, I am not going to turn away from divinely inaugurated methods on account of your barrenness: I remain what I am, a tree of Jehovah's planting. I am satisfied in the love of my heart. If you do not love me, I love you nevertheless, and I will very gladly spend and be spent for you. What a cedar of Lebanon he was! The passage here goes on

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to say, "the cedars of Lebanon, which he hath planted". Paul was one of those. I need not apologise for bringing forward Paul, for the reason that he is set before us as an example. Of all the apostles, he it is who says, Follow me. "Be my imitators, even as I also am of Christ" (1 Corinthians 11:1). He had grown up to be a cedar of Jehovah's planting in Lebanon, full of sap, a satisfied Christian. A Christian who murmurs is without sap, without satisfaction in his heart, without the love of God richly dwelling in his heart in the power of the Spirit of God.

Now where are we in regard of this, beloved brethren? Are we on the line that morally ends in being rooted up? Let us be on our guard as to this on the one hand, and on the other hand, let us see to it that our roots are in divine love and that we are grounded there. I apprehend grounding is settling, establishment; and such an one is not felled by the first wind that blows; he is fixed as set up in love: he is rooted, he receives all his sap thence; the wind may blow from any quarter, he stands up firmly against it, yea, he grows against it for he is ground-ed in love. Then, as I said, he is satisfied. Satisfaction in a spiritual sense is a wonderful thing. The satisfied Christian has whereof to minister; in him is seen "good measure, pressed down, and shaken together, and running over" (Luke 6:38); there are no unfilled crevices. Such is one who grows up as divinely planted, and then he stands out as a cedar.

Now I understand that a cedar is a tree of dignity. It is a poor thing if a Christian has to rely on

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some little bit of ancestry, or wealth, or education, for his nobility. Such a one has not grown like a cedar in Lebanon. Look at Jacob! "Thy name shall not henceforth be called Jacob" (Genesis 32:28). He had a remarkable ancestry. He could have traced his line back to Noah through Abraham and Shem (Genesis 11:10 - 27).

With what pride the flesh in Jacob could have pointed to such a line, for the line of Shem is given twice over in Genesis; first in its place in relation to the sons of Noah (chapter 10), and then as the line of the testimony of God (chapter 11), and that line ran directly through the veins of Jacob according to the flesh. How he might have prided himself, but God says, "Thy name shall not henceforth be called Jacob, but Israel; for thou hast wrestled with God, and with men, and hast prevailed". Show me a man who has power with God and with men and I will show you a prince, one of God's nobility, one of the cedars of God; Jacob had grown like a cedar in Lebanon which Jehovah had planted.

I desire now to show a further point; how this principle of planting works out in the place of privilege in the house of God, for that is the objective that I have in view, and it is that which every exercised person has before him. As truly exercised of God, you are not thinking of what you may be commercially or socially in this world; your ambitions, and it is right to have them, lie in relation to the house of God; that is where they lie if you are divinely exercised.

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In Psalm 92:12, it is said, "The righteous shall shoot forth like a palm-tree; he shall grow like a cedar on Lebanon". That is a righteous man; a righteous man in this world is a great rarity; he is one who admits the rights of God, the rights of men, and more than that, who reserves the right, according to God, to be merciful; in other words, a truly righteous man is like God. David is an instance; he says, "Is there not yet any of the house of Saul, that I may shew the kindness of God to him?" (2 Samuel 9:3). That was righteousness. It shows how David had grown in the knowledge of God; he perceived that God acted on that principle and he would act on it too; he would be like God.

Well, now, it says of the righteous man that he shall flourish like a palm-tree; he shall grow like a cedar on Lebanon. See a righteous man grow! That flourishing is not the extension of his business; it does not mean that; he prospers spiritually, he provides shelter for others, so that his influence for God becomes extended. He grows up like a cedar, that is, he stands out towering morally above other men. I think that the cedar is "a man in Christ" (2 Corinthians 12:2). Oh! that the Lord would give us to think a little more about that; what it is to know a man in Christ. If you do not know him in anybody else, it is your privilege to know him in yourself.

The Spirit of God goes on immediately from that to the idea of planting in the house. "Those that are planted in the house of Jehovah shall flourish in the courts of our God". There you have more detail as to

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the place of the fruition, but first of all you are planted in the house. I wonder if everybody here is in the fellowship of God's Son? We are called to that. "God is faithful, by whom ye have been called into the fellowship of his Son Jesus Christ our Lord" (1 Corinthians 1:9). Sometimes one raises the question with this and that one, Are you breaking bread? And they say, No. Well, why not? Are you the Lord's? 'Yes'. Well, the scripture I have quoted says of Christians that God has called us unto the fellowship of His Son.

The Spirit of God places a dignity on the fellowship. You dignify yourself in taking your place there, for it is the fellowship of God's Son to which you are called. As God's Son He lends dignity to the fellowship; and so one would raise the question in the hearts of Christians, as to whether they have any exercise about this. Are you planted in the house of the Lord? "Those that be planted", it says, "in the house of Jehovah shall flourish in the courts of our God". That is the place of flourishing; courts are public, but the planting is inside, in His house; it is there where the love of God flows; the house is the place of affection. God has that here upon earth, sheltered by the kingdom, in which His love flows unhinderedly, and He maintains that. He maintains it here upon earth and will maintain it, and I am assured that He will maintain it to the end. "There is a river the streams whereof make glad the city of God" (Psalm 46:4). The love of God flows there in the power of the Spirit, and it is for each young

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Christian to see to it that he is planted there, in the house of Jehovah; and as planted there, to flourish, as it is said, in the courts of our God. Christians have a God, and they have a Lord, and they boast in Them and delight in the holy courts. One knows of many here and there, for the house is universal, whom God has touched, and who are flourishing. One rejoices in such, and one would love to have them always in mind for prayer, for they lead on others as they flourish in the courts of our God.

And then another word is added in the Psalm for those who are growing old, for the Spirit of God takes account of the old as well as of the young, and so it says: "They shall still bring forth fruit in old age" (Authorised Version); that is, those who have been planted in the house of Jehovah. They never take the position of being superannuated, no true believer would take up such an attitude; he is always in his place, like an Anna (Luke 2:36 - 38), who departed not from the temple in her mature old age, but served God with fastings and prayers night and day. And see the reward she had! Had she accepted a pension, so to speak, she would have missed that great privilege in Jerusalem of seeing the Lord's Christ. She saw Him there alongside of Simeon, who was filled with the Spirit. She having come in that instant saw the Lord. Hence the encouragement to the old to continue in the energy of the Spirit, for the Spirit can use an aged believer as He can use a young one, and it may be in greater maturity of spiritual affections and worship; and that is how it should be. So it says,

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"They shall still bring forth fruit in old age", and further, "they shall be fat and flourishing".

Hence the importance, dear brethren, of seeing what divine planting is, and of not being moved away and tossed to and fro and carried about with every wind of teaching, but stedfastly remaining in your place under God's eye and developing those traits of life, flourishing like a palm, and growing like a cedar, so that even in old age you are fat and flourishing. The fat is to be always for God. The fat would make you proud unless you are self-judged; of Jeshurun, it is said, he waxed fat and kicked (Deuteronomy 32:15); that was his will, but in the Lord Jesus the fat was for God, and so all the result of spiritual nourishment in the believer is to be yielded up to God; it is for Him; all spiritual greatness and dignity in that way are for God. He has great delight in it, for it speaks to Him of what is of Christ, as one has grown up in Him.

Well, I have presented the subject as well as I have been able to, dear brethren, and I leave it with each one to take home to himself the thought of being divinely planted in the house of Jehovah and of growing up and flourishing in the courts of our God.

I verily believe that in the last days the features of the assembly are being brought into evidence. One would deprecate greatly any tendency to becloud these, for the Holy Spirit would bring them into the view of the saints so that they might be exercised thereby. The Spirit and the bride say, Come (Revelation 22:17). The voice of a great multitude later

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will say, "Let us rejoice and exult, and give him glory; for the marriage of the Lamb is come, and his wife has made herself ready" (Revelation 19:7). The present is a time in which the affections of the Lord's people are being stirred up, in order that they should be prepared to meet the Lord Jesus Christ.

Ministry by J, Taylor, Volume 10, pages 478 - 484. [2 of 2] Rochester, USA, 1919.

GOD'S RIGHT TO CHANGE CIRCUMSTANCES

G. H. S. Price

It is a feature of divine sovereignty, which we do well to recognize and respect, that in all matters it is part of the right of God to enter into our circumstances and to change them as He will.

We need to be careful lest we attempt to alter circumstances independently of God, for if we do we may end in disaster. But all the circumstances which God changes ultimately have blessing in mind. Indeed, God will be justified in all that He has done when His ways are complete, and as far as the people of God are concerned, when our histories are reviewed at the judgment-seat of Christ (2 Corinthians 5:10), we shall see that wisdom and divine love have fully entered into our lives.

In the working out of those experiences God repeatedly changes circumstances, and He has a right to do it. It has been well said by another that 'God is behind all the scenes and He moves the scenes that He is behind'. In whatever manner the change may be, let us recognize that behind it all is the unerring

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hand of God. He has no need to give account to any concerning His operations; no doubt we shall know the reason for them all by and by, but at the moment we are to have faith in God, in the assurance that He has matters perfectly under control.

Now the history of Joseph, viewed as a type of a believer, strikingly illustrates this subject. Joseph is, of course, a unique type of Christ in all His moral excellence, rejected by His brethren but exalted among the nations. Nevertheless Joseph's history is also illustrative of the pathway of a dependent believer, for, as recorded in Genesis 37, 39 and 41, God changes his circumstances a number of times. Within a short space of time Joseph comes out of the shelter of his father's house and finds himself in the pit, roughly handled by his brethren; he finds himself sold into Egypt; he finds himself in a place of trust and favour in Potiphar's house, and he finds himself in the prison, not as an evil doer, but suffering for his integrity in the sight of God. In all these vicissitudes he is preserved in the restfulness that is evident in a man who is with God in relation to his circumstances. As such he sets out the feature of true dependence.

God had in mind the ultimate promotion of Joseph into a place of administrative glory, just as He has in mind that those who form the assembly will come into a position of administrative glory with Christ in the world to come. But now we are learning -- this is a great time of education in view of ruling with Christ in the world to come, and in view of

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filling out our part, as a product of divine workmanship, both in the millennial world of glory and in the eternal state. That being so, God has much to do in each one of us, and we need to learn to submit to the will of God as He may see fit to change our circumstances.

Many have had to prove, when life was favourable and everything appeared to be bright, how God has intervened, and in a moment everything has been changed, and we have had to learn in such experiences that it was the hand of God that entered into it. While we may humbly enquire of God why He permits certain things, it is no part of the Christian's experience to be occupied with second causes. If we find that something enters into our circumstances and our hopes may seem blighted, let us humbly bow in the presence of the will of God, for it is a basic feature of spiritual blessing and prosperity that we accept the will of God without question. When God therefore enters into our circumstances and changes them, if we can recognize that it is the hand of God, as distinct from the outcome of any self-will on our part, let us bow in the presence of what He does, and we shall come out of the experiences spiritually enriched, as Joseph did, and more qualified to have part in the administration of divine bounty amongst men.

In all these circumstances God was with Joseph: He was with Joseph because Joseph was with God. How touching that is! How it lights up all the circumstances as we think of God coming into them!

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We are able to view thus, in a restful and sober way, the ground upon which we may enter, for when God touches one in His ways there are often repercussions that affect others, and we need to survey the fresh ground on which we stand and to be concerned that we are with God in it, because He is changing those circumstances in view of spiritual enlargement. Joseph is as much with God in the favour of Potiphar's house as he is in all the suffering circumstances of the tower-house, and he is so much with God that features of trustworthiness come out in him. He is a man who causes prosperity. How we would desire in these troublous days to be available to men in their distress, but if we are not restful in our spirits in relation to the will of God we shall be in no state rightly to influence others.

Joseph's complete restfulness and submission to the will of God qualified him to be an influence for good amongst men. He was forgotten by the chief of the cup-bearers; how often, when we are forgotten, features of rebellion rise in our hearts! But God had not forgotten Joseph: the will of God required his long imprisonment to reach the divine end. When the time had come, Joseph was brought out, but it was the divine time. We can look at it from that standpoint, for our God is a God of measure (2 Corinthians 10:13); He measures everything and affords all the grace for whatever need exists. It all comes into this matter of God's sovereign right to enter into the circumstances of any one of us and change them as He will. There is no failure in Joseph in these experiences:

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it is peculiarly a matter of the will of God. Like a tree that is bearing fruit, it is being purged that it might bring forth more fruit (John 15:2). What a fruitful bough Joseph was, and he was becoming a more fruitful bough; and we are to learn, in the circumstances which God may change, that we are to be increasingly fruitful in the service of God.

In the case of Nebuchadnezzar (Daniel 4) there is a difference. There was a certain fleshly feature which God had to judge, and he is thus an example of one whom God needed to discipline. Nebuchadnezzar had been warned by God, and the warning had been made plain by the prophetic word of Daniel. Daniel apparently wondered whether God would modify His ways with the man, but it is evident that there were features of pride and independence of God that only confirmed the necessity for God to enter into his circumstances and change them. This was a very humbling change -- from the palace of Babylon to be driven out into the field and to eat grass as oxen. How humbling are these ways of God, but even these, as the end of the chapter shows, have blessing in view! Thus, where there may have been failure, when God may have had to come in in His government and bring about a change, He has in mind the raising up of the persons out of the dust with an enriched knowledge of Himself.

The driving of the king into the field is an extraordinary example of God changing his circumstances; and ultimately, when the days were fulfilled,

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God changed the king's circumstances again and restored his kingdom and brought him back with an enriched knowledge and appreciation of the God who was behind all the ways of the time. Nebuchadnezzar would not know much about the ways of God when he was driven out of his palace, but no doubt retrospectively he would trace the wisdom of divine dealings that took such a drastic way. God is a God of measure; we might have thought that this way was too severe for such a man, but God saw what was needed, and He altered, in this remarkable way, the whole circumstances of the king in order that the divine end might be reached.

We, too, often have to experience what it is to be humbled by God. Pride is one of the things that God hates, and yet we have to look no further than our own hearts to find evidences of it there in one form or another. If these come to light, if God sees the feature of pride coming out in any way in us, He will have to humble us, as this man says, "those that walk in pride he is able to abase" (verse 37). We need to learn to take on the spirit of Christ -- He who "did not esteem it an object of rapine to be on an equality with God" (Philippians 2:6) and who "humbled himself" (verse 8). What a pathway that was -- the glory of descending love in the choice section of Philippians 2! The Lord Jesus Christ honours what is proper to manhood in the glory of dependence and subjection. He "humbled himself, becoming obedient even unto death, and that the death of the cross" (verse 8). We see manhood in all its excellence in Christ, and we have

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to learn the features that are delightful to God in dependence and subjection. It will keep us from the feature of pride that is set out in Nebuchadnezzar and for which God has to humble him.

The sorrowful history of Nebuchadnezzar shows the divine right to change circumstances where there is that which is abhorrent to God. But if God has had to humble us, let us submit to the humbling and to all this must mean, as set out in Nebuchadnezzar. What enlargement of detail the Spirit of God has given, to stress the humiliating character of it all! But the end of the discipline was reached, just as, in the case of Job, the "end of the Lord" (James 5:11) was reached. Job was another whose circumstances were changed by the ordering of God, and yet all God had in mind was reached, so that he, like Nebuchadnezzar, praised God and justified His ways.

Let us be with God sympathetically in all the circumstances He is changing, so that there may be some yield from our hearts for His eternal glory!

Words of Truth, Volume 27 (1959), pages 201 - 206 [1 of 2].

THE DIFFERENCE IN DOCTRINE BETWEEN A HEAVENLY AND A MILLENNIAL SAINT

J. B. Stoney

While every believer will admit his imperfection in practice, he generally considers himself correct in doctrine; he may own that he is ignorant of a great deal of truth, but his conscience would not be at ease if he did not think that he held what was true. Hence it is more difficult to convince a saint of his error in

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doctrine, than of his defect in practice.

There cannot be correct practice with an assured conscience, but as there is correct doctrine. Once a saint is taught of God that he is heavenly as to calling, he may fail much in being practically heavenly, but as he knows the doctrine of his calling, he finds out that there is power given him according as he turns to the Lord to maintain his course as a heavenly saint.

In the first great point of doctrine the heavenly saints and the earthly saints are together; the sins of both are washed away in the blood of the Lamb: this one great truth is common to both, and to every saint since the foundation of the world.

Now because this first great doctrine distinctly and unquestionably belongs to both, the tendency or snare is to conclude that it is the same with regard to other doctrines, and this snare will always be in the descending or earthly line, and not in the ascending or heavenly. That is to say, the calling and blessing of the heavenly saint are brought down to the line of the earthly. Now in the very terms 'earthly' and 'heavenly' there is an immense distinction involved; and the rest is easily learned when once this great distinction is admitted. The real difficulty lies in convincing saints of the fact that they are heavenly in the true sense of the term. Christians acknowledge it in a general way, because they know that heaven will eventually be their abode, but no one can see the heavenly standing who does not see that, Christ being rejected from the earth, the saint, if united to

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Him now, must be united to Him in heaven where He is; and that if not united to Him there, he has no link to Christ absent, although he is absolved from his sins by the blood of Christ. Moreover he is on the earth where Christ is not ruling (for He must come before He reigns), so that the portion of a saint now, if he were not united to Christ in heaven, would be infinitely worse than that of a saint in the millennium.

The saint in the millennium will have the happy consciousness of Christ's rule over everything. Satan will be bound and Christ will order everything morally as the sun rules the day materially. Christ is now absent, and unless the Spirit of God unites the saint to Him in heaven where He is, it is evident he is on the earth in a worse position than the earthly saint. But the saint now is united by the Spirit to Christ, and as he belongs to a heavenly Christ, he is on his way to heaven as his own place, even though he still be on the earth.

I am not now stating the various doctrines which distinguish and peculiarly belong to the heavenly saint; I am seeking to establish the fact that a saint is now heavenly both as to standing and hope, because he is united to Christ in heaven, and that the one great difference between an earthly saint and a heavenly one is, that the earthly one will not be united to Christ in heaven, but will be on the earth when the Lord reigns. The Lord being now rejected, a saint must either be connected with the world and the order of things here, or he is dissociated from man

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here because united to Christ in heaven. There can be no middle course.

The difference between this present time and the millennium is very distinct. The Lord is not reigning now, but He will reign then. The saint now is joined to the Lord, and is one Spirit with Him. This embraces a great deal, and if this point of difference be really and truly admitted, all the others will follow as a consequence. If I am united to Christ, He is my life; "the law of the Spirit of life in Christ Jesus has set me free from the law of sin and of death" (Romans 8:2). I am not only born again, which is true of every saint (see John 3:3 - 12), but I am enjoying another life through the Holy Spirit, and this could not be without distinct and positive deliverance from the man in the flesh, so that "in that I now live in flesh, I live by faith, the faith of the Son of God, who has loved me and given himself for me" (Galatians 2:20). Here I am dead, and my life is hid with Christ in God. The millennial saint will live here on earth; he is not united to Christ, he is not dead, he is a man living in all the commandments and ordinances of the law blameless.

As united to Christ, I have Christ living in me. I am to live in Him who is not here in the place where He is not, but in order that I may be able to do this, I am united to Him where He is.

This then is a great difference -- the heavenly saint has a perfect sense of complete deliverance from the man in the flesh; while the millennial saint is through grace empowered to do what God required

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of a man in the flesh. "Giving my laws into their mind, I will write them also upon their hearts; and I will be to them for God, and they shall be to me for people" (Hebrews 8:10).

The heavenly saint is not below this in walk, but he is greatly beyond it, and if he be not, he is, as I have said, worse off than a millennial saint, because he is now where Christ is not present, nor reigning.

Again, the way into the holiest of all is now made manifest. We -- the heavenly saints -- have "boldness for entering into the holy of holies by the blood of Jesus, the new and living way which he has dedicated for us through the veil, that is, his flesh" (Hebrews 10:19, 20). The earthly saint, though cleansed from his sins by the blood, cannot speak of being inside the veil, because his economy or dispensation is connected with this earth. If we admit that our place as worshippers is inside the veil, we must admit another great difference between a heavenly and an earthly saint.

One more difference I would notice: the saint united to Christ in heaven, knowing perfect deliverance in Him, and worshipping in the holiest of all, has a place in heaven prepared for him by Christ, which the earthly saint could never speak of. True he can speak of knowing the Lord of heaven and earth, and eventually he will be in the new earth wherein dwelleth righteousness, when all things are made new; but he cannot speak of having a place prepared for him in the Father's house, and still less can he speak of being raised up together with Christ

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now, and made to sit together in heavenly places in Christ Jesus.

Thus we see there are four great differences in doctrine between the heavenly and the earthly saint:

If we admit these differences between the three classes of saints (and I apprehend they cannot be denied), it is evident that any saint who now loses sight of his calling as a heavenly one, will be weak in his soul as to all these blessings which I have spoken of -- namely, his union with Christ, his perfect deliverance, the true worship, and the place -- the Canaan given him of God.

All the saints are set upon the earth, but each of the three classes is called to a very distinct and peculiar relation to it. The Old Testament saint found that

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the prospect of heaven was the relief from the confusion and evil here; the millennial saint will be able to enjoy everything here, because the power of evil will be restrained, and the Lord will reign.

Hence it remains that the saints on the earth during the absence of Christ should not be of it, but having received greater blessings, should walk here during His absence studying only to be like Him whom men refused, and to be unlike those who refused Him. The snare is that because they are forgiven their sins and have been relieved of the fear of judgment, they turn to the earth, and expect favours from God in connection with it; and when they do, they practically surrender the great truths which distinguish them from the earthly saints, and they are necessarily low in practice because low in doctrine. They fail in testimony and are, according to the light and opportunity which they have not answered to, subjected to chastening; for "our God is a consuming fire" (Hebrews 12:29), and His "jealousy is cruel as Sheol" (Songs of Songs 8:6).

Ministry by J. B. Stoney, Volume 10, pages 36 - 40.

FEATURES OF THE EARLY CONVERTS (1)

F. S. Marsh

Every one recently converted to God would be much encouraged by reading about, and pondering over, the actions and behaviour of the newly-converted persons, as recorded in the Acts of the Apostles. The inspired writer clearly indicates that characteristics which are pleasing to God were in evidence from the

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very beginning of their christian life.

After the church of God had been formed by the descent of the Spirit of God, the first converts were the three thousand (Acts 2:41), who were brought to repentance by the preaching of Peter on the day of Pentecost. Of them it is said: "they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (verse 42, Authorised Version); also that, "continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart" (verse, Authorised Version). While a good start is most essential, its reality is proved by
CONTINUING,
for conversion is but the beginning of a life for God and His glory.

From the outset, the great impression that is given is that those who have believed in Christ should be enlarged in the apprehension of the truth and in their enjoyment. Perseverance in the path and privileges of Christianity is the normal thought for every believer, for the word says, "if he draw back, my soul does not take pleasure in him" (Hebrews 10:38).

The apostle Paul said to his child in the faith, Timothy, as he saw so many giving up the truth, "continue thou in the things which thou hast learned" (2 Timothy 3:14, Authorised Version).

The first recorded case of an individual coming into blessing in the Spirit's day is that of the lame man at the beautiful gate of the temple, Acts 3, and

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it is of great interest, for it indicates clearly that God is well pleased with a convert who immediately becomes a testimony to the power of the name of Jesus. Of that man it is said that "leaping up he stood and walked, and entered with them into the temple, walking, and leaping, and praising God" (verse 8). Having been the subject of that power, uses rightly his God-given ability, and is seen WALKING.

He might have walked to his own home and interests, but at once he threw in his lot with those who loved and served Christ, and went into the temple with them. It is always encouraging to see one, who, immediately he is converted, walks with those who love the name of Jesus, and voluntarily accompanies them to engage in prayer and praise. No wonder that, when they were brought before the council, the man who was healed was seen "standing with them" (chapter 4: 14). Whether in joy or sorrow, praise or reproach, he was prepared to be identified completely with those who brought to him the power of the name of Jesus. He walked straightway into the christian fellowship.

It is significant that this first case should emphasise the walk of a believer, for the importance of this cannot be over-estimated; seeing that it includes all his conduct from the moment of his conversion to his home-going. The epistle to the Ephesians, while developing the great truths of Christianity, refers also seven times to the subject, in order that there should be maintained a consistency of conduct

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throughout life. The apostle John says, "He that says he abides in him ought, even as he walked, himself also so to walk" (1 John 2:6); thus giving the high standard of behaviour which becomes the children of God. All who have professed conversion need to heed the word that "they who have believed God may take care to pay diligent attention to good works" (Titus 3:8), for the consistent walk of a Christian is the most effective support to his testimony for Christ.

Words of Truth, Volume 2 (1934), pages 5 - 8.

INTRODUCED BY HIMSELF

J. N. Darby

It is a blessed thought that Christ will Himself introduce us into the Father's house -- into heaven. What an entrance will that be, when He leads us in, the fruit of the travail of His own soul -- His own -- and glorified according to His worth -- and all His heavenly company there! And we await that day.

Notes and Comments on Scripture, Volume 2, page 1.

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THE PRESENT OCCUPATION OF THE LORD JESUS

B. W. Burton

Luke 22:31, 32; Matthew 28:19, 20; Ephesians 5:25 - 29; Ephesians 4:10 - 16

I seek grace to say a word about what the Lord Jesus Himself is occupied with at the present moment. I could not wholly define or exhaust what He is doing -- "the Father ... has given all things to be in his hand" (John 3:35) -- but I am sure that, as to things here in the sphere of testimony, His chief interest is the assembly. It is a most affecting thing that the Lord Jesus in His greatness and glory is so occupied at this present moment with what we should be interested in -- the assembly, and those who compose it. He will yet have many other matters to attend to, and He will deal with them gloriously, that the whole wondering universe may resound with the praise and the glory of God.

I have read this verse in Luke 22 to speak of Peter as an example, not limiting it to Peter, for I think the Lord Jesus is infinitely interested in every one of His own, and has been, of course, from the time when the testimony began. We see it in the Acts; you can trace His interest in them, and provision for those who were His. His eye was upon Stephen as he testified and suffered, and as he committed his spirit: "Lord Jesus, receive my spirit" (Acts 7:59). I believe that the Lord's eye is upon you and me, and upon every one that belongs to Him, and He is providing for us.

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The Lord Jesus had tremendous issues before Him at this point (Luke 22), for He was about to suffer and to die. What a weight lay upon Him, the pressure that faithfulness to the will of God entailed, and yet He could say to Peter, "I have besought for thee". The Lord knew all about Peter, and He knows every detail of our lives also. He knows what the enemy is about, and what difficulties face you and me. The Spirit of God has been pleased to record in the Scripture: "Simon, Simon, behold, Satan has demanded to have you, to sift you as wheat; but I have besought for thee that thy faith fail not". Is that not beautiful? The Lord Jesus had time to provide for this matter of the attack of the enemy on Peter. Maybe the enemy will attack you or me; the Lord Jesus knows all about that, and He can provide for us. He is occupied with the detail as to each one of us -- wonderful thing!

So He besought for Peter that his faith should not fail. I do not doubt that the Lord had the other disciples in His heart and mind too. As needed, no doubt, He would have besought for any of them. He would have had in mind all that would come in in the history of the testimony as it unfolded, and in the fulness of His love He would provide all that was needed, and He would be in intercession for one and another. The Lord Jesus has an interest in you and me, and every one that composes His assembly, and He "also intercedes for us" (Romans 8:34). It would give us quietness and assurance, I think, in relation to our pathway here, whatever it may be, that the

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Lord knows all that is before us each one of those that belong to Him, and He can provide for it. What a blessed and glorious One, dear brethren, to trust in!

We know, of course, that Peter did fail, but that did not in any way lessen the power of the Lord's intercession for him. If Peter had kept near to the Lord, he would not have gone the way that he did, and I suppose that is a word to each one of us. We know that we may fail if we do not keep near to the Lord, but this does not in any way lessen His committal to, and interest in, us and His desire that we might triumph over the attacks of the enemy. Let us remember that "greater is he that is in you than he that is in the world" (1 John 4:4). This shows, I think, how the Lord Jesus and the Spirit are working harmoniously in relation to each one of us being victorious over what might be against us in the testimony. May we be strengthened in the sense that the Lord has His eye on us. He would supply the grace and the power that you and I might get through as victorious, as following in His footsteps, who, above all, was victorious over the greatest powers that could ever be arraigned against any one. In the glory of dependent manhood, He overcame perfectly in every attack of Satan. He has in mind that you and I should learn, I think, how to do that in our measure, and He is interceding and beseeching for us to that end.

I come now to the verses we read in Matthew 28. The Lord Jesus gives a commission to His disciples: "Go therefore and make disciples of all the nations

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... teaching them to observe all things ... And behold, I am with you all the days, until the completion of the age". There is also our part collectively in the Lord's testimony. He has taken saints up with a specific intention, that they should have part in His testimony here, as set together in various localities. There is to be the maintenance in each locality of the testimony of our Lord, and He is with us in relation to it. We are not left at our own charges; we are not left to defend things or carry them through in our own strength -- we never could, of course: "I am with you all the days". Is that not a fine thing to contemplate, dear brethren?

The Lord gives the disciples this message, and He sends them with authority: "Go therefore". Isaiah "heard the voice of the Lord saying ... Who will go for us?" and he said, "Here am I; send me" (Isaiah 6:8). He was willing to go, but he has to face certain exercises in relation to it, and so shall we. He was a man of unclean lips, but divine power came in to cleanse those lips that he might speak faithfully, as he did, prophetically, of the testimony of our Lord and Saviour Jesus Christ.

What a promise this is, dear brethren! "I am with you all the days, until the completion of the age". I think as we trace the history of the testimony, we can see how the Lord has ever been faithful to this promise. As you look back over the last 170 years of the history of the recovery, you see how the enemy has been attacking here and there unceasingly. You see too, how the Lord's hand has been over things,

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and persons have been given the power, the grace and the wisdom to refute the work of the enemy, and there has been a spirit of overcoming. The testimony of the Lord has been preserved in that way. It will go through until He comes and there will be those, dear brethren, who go through with it. May we each be preserved amongst them, and may we be conscious of the Lord's whole-hearted committal to His testimony. We can rely on His promise. We can rely on Him in relation to every matter, and I think it is very helpful, stabilising and instructive to look back in history and see how the Lord has maintained His promise, in complete faithfulness. How blessed it is to have some sense of the mighty Person, our Lord Jesus Christ, who is committed to the testimony, and therefore it will go through to the end.

In Ephesians 5 Paul speaks of the relations between Christ and the assembly as illustrating for us the relationship of husband and wife. So he says, "Husbands, love your own wives, even as the Christ also loved the assembly, and has delivered himself up for it". That is, of course, a completed matter, "has delivered himself up". What grace, what affection, led Him to deliver Himself up for it! I think the Lord would give us an impression of the depths of His love for the assembly. How precious she is in His sight, that He was prepared to deliver Himself up for it! Then it says, "that he might sanctify it, purifying it by the washing of water by the word". That is an important and affecting reference to the Lord's occupation at the present moment. How the

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Lord has used that gentle effect of the washing of water by the word. Mary could sit at His feet, listening to His word (Luke 10:39), and I think there have been myriads since who have been pleased to take that place, sitting at His feet and listening to His word. May we have a sense in an occasion like this, and in all our gatherings, that we can hear the word of the Lord. There is no word like it; it has a purifying and cleansing effect. He lavishes this care in affection upon the assembly that she might profit by, and be formed by, His word.

It says, "that he might present the assembly to himself glorious, having no spot, or wrinkle, or any of such things". The service of the Lord is to the end that the assembly should be maintained in virgin character, freshness and beauty for Himself, so that she rejoices His own blessed heart. What a wonderful objective is in view! I think that the Lord works to the divine plan, He works perfectly, and in perfect order.

Divine Persons never lose sight of the great objective in view in all work. It is all directed to this end in glory, "that he might present the assembly to himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless". These are features, "holy and blameless", that were seen in perfection in Jesus Himself, the Holy, and the True (Revelation 3:7). They are being wrought out in the assembly through His wonderful service. What a moment it will be when He presents the assembly to Himself! It is a dignified thought. How

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dignified He is in the majesty of His Person! But what a glory will attach to the assembly too when it is complete and He presents it to Himself! Is it not beautiful to think that the Lord will have a perfect answer to His own work in every detail?

Then Paul speaks about nourishing and cherishing. I think those two things would characterise the Lord's operations at the present moment. He "nourishes" by bringing in heavenly food that will build us up and sustain us. He would touch the affections of the assembly with His own tender affections in relation to her -- how He cherishes her! You cherish what you love and value. So the Lord lavishes His affections in this way upon the assembly; may we appreciate the beauty of His service. How she would shine in His eyes as an object of His affections! The Spirit too would help in relation to these things, that Christ may be glorified and that He might have an answer peculiarly for the joy of His own heart at the present moment, and then the full realisation of it when we are actually with Him.

Finally, in chapter 4 we have the glory of the ascended One: "He that descended is the same who has also ascended up above all the heavens, that he might fill all things". Let us see the glory and majesty of the One of whose operations we are seeking to speak. How great He is! What a place is His! He has ascended up above all the heavens. How it lifts our thoughts in relation to the glory and scope of all that the Lord Jesus is doing at this present moment! The assembly is a heavenly vessel and she is being

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fitted for heaven. We see her in Revelation 21:10 "coming down out of the heaven from God", from where she belongs. She has the glory of God. I think the Lord is working now that glory might attach to the assembly, that she might be all glorious.

It goes on to speak about what He has given -- "some apostles", and so on. I think it is a vital part of the Lord's operations in this dispensation that He gave gifts, and the wealth and glory that was brought by them remains in the assembly. There is great wealth there and He means you and me to lay hold of it.

Then it tells us what the purpose of it all is. I do not go into detail about these following verses, but there are some beautiful touches: "with a view to the work of the ministry". Think of how the Lord has operated in relation to that. What ministry there has been, "the work of the ministry", and it has been work that the Lord has blessed. He has given the ability to many to work in His harvest. He has given them gift that there might be the work of the ministry. "Until we all arrive at the unity of the faith and of the knowledge of the Son of God, at the full-grown man, at the measure of the stature of the fulness of the Christ". What a beautiful divine pattern, dear brethren, is here! Then I think we see the glory of what the Lord is working at in the present moment. In grace, He has brought persons into it. He could have done it all Himself, I suppose, being who He is, but He has given gifts to various persons. There is a glorious end in view, that we might arrive

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at "the measure of the stature of the fulness of the Christ".

The Lord says in the gospels, "It is sufficient for the disciple that he should become as his teacher, and the bondman as his lord" (Matthew 10:25). I think it is the great divine end towards which the Lord is working patiently, and in a wonderful way, that these features that are seen perfectly in Himself might be reflected in His own. Then it says, "but, holding the truth in love, we may grow up to him in all things, who is the head, the Christ: from whom the whole body, fitted together, and connected by every joint of supply, according to the working in its measure of each one part, works for itself the increase of the body to its self-building up in love". We see a beautiful picture here, I think, of the assembly functioning and working for Christ's glory, and every one having part in it, "its self-building up in love".

May we have an impression of the glory of what the Lord is doing at the present moment, and the way in grace He is bringing us into it, giving every one of us, I believe, something to do, and giving grace to carry it out. He continues to be on the line of supply, that we might draw from Him and that we might see these things working out through this principle of gift that God has set in the assembly. It is all going on to this glorious end, that He might "present the assembly to himself glorious, having no spot, or wrinkle, or any of such things". May it lift our hearts and our minds in relation to the greatness of what

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the Lord is doing at the present moment, for His Name's sake!

Linlithgow, 27 April 2002.

THE FIDELITY OF THE LOVE OF CHRIST

J. B. Catterall

Luke 22:7 - 23; John 13:1 - 17; John 20:14 - 18; John 21:15 - 19

I desire at this time that the Lord may give us help together to speak of the fidelity of the love of Christ. I think we must feel that in regard of the love of Christ we touch a theme of peculiar blessedness and sweetness. At the same time, we cannot consider the subject without also feeling that we are drawing near to that which, with all its sweetness, must inevitably be very searching to our hearts. I shall take a human illustration in a simple way; I might say that in regard of human affection, where there is a pure tie between souls there will always be the desire that the expression of it should be heard and understood. One thing that marks the love of Christ, beloved, is its intensely plain speaking, and that touches us in many ways, but in whatever way it may touch our spirits, it always has the great end in view of its own satisfaction, and connected with that, the satisfaction of the Father's heart.

It was the plain speaking and inquiry of the love of Christ that tested the spirit of Peter so intensely. Even in the ways of the Lord with ourselves, and I touch on it with all affection, we may find the Lord speaking very plainly to us. We may be, for various

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reasons, inclined to interpret His speaking to us thus more on the line of His lordship than of His affection and care for us. Oftentimes the Lord may speak plainly to us, and it is of all moment to us that we should hear; but there is danger lest we might too readily interpret the Lord's plain speaking as only bearing on matters that would show our contrariety to His mind, and the fact that they were out of line with His own pleasure and rights as Lord; but there are times when the Lord speaks with intense plainness, when, if we knew the truth, we should know it was not so much that He was drawing attention to existing wrongs, as to the fact that even on the line of rectitude there may be a lack of intensity and warmth of affection to Himself.

It is insufferable to the heart of Christ that there should be remoteness -- distance -- on our part. We may incline to it, but the longer we remain there, the more accustomed to it we become, and the more disinclined to leave it, but the love of Christ will not endure distance. The institution of the Supper, the service of feet-washing, the service and care of the Lord immediately on His resurrection in regard of Mary Magdalene particularly, and the dealings of the Lord with Peter at the close of His pathway here, are the plain speaking of the love of Christ that will not endure remoteness. I know of nothing that one becomes so accustomed to with all one's knowledge of the truth, as the tendency to live in heart at a distance from the Lord. To know the things that are His pleasure and interest, to know the things that are

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changelessly dear to Himself, and yet, as to our personal links with Him, to be remote, could never satisfy His heart.

I should like to go over with you, as the Lord may help us, the movements of the love of Christ as indicated in the scriptures referred to. As the Lord drew near to the close of His pathway, with His own outlook before Him -- death, and what death meant to Him -- and to the great end that was to be the final and culminating testimony of His love to the Father, and His love to and interest in His own -- one is deeply impressed with the way in which the Lord moved in regard of the Passover and the Supper. I do not know that I should be justified in taking for granted that every soul here distinguishes between these, but I think it might suffice if I just say this in passing, that while we need the Passover and the Supper, and each has its place, nevertheless, when we have distinguished between the two, we might lack the consideration of exercised affection for the Lord, that looks into the matter to see what bearing one has on the other, for assuredly, when we come together on the first day of the week to answer to the Lord's desire as the One who laid down His life for us, we would, if ordered aright, come together in moral conditions that have been produced by the keeping of the feast together.

Are we taking it for granted that in our hearts there is a sufficient recognition of the fact, that when we come together to answer to the Lord in the Supper, we do not come together to create conditions,

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but to answer to the Lord in the power of conditions present with us? In whatever way we may order or regard the occasion, we may rest assured of this, that there is that in the Supper which touches our spirits in a peculiarly tender and searching way. In many ways we have been tested, when we have come to take the Supper, and have been made to feel more than in any other way how searching was the scrutiny of the love of Christ; but it was not instituted that we might be searched, or made to feel the remissness of our affection to the Lord, it was instituted that what is due to the Lord Himself in response to His great and precious love might be presented to Himself, the worthy Object of it all.

I draw your attention for a moment to the necessity in regard of the saints at Corinth, that the apostle should recall their attention particularly to the Passover at the outset of his epistle. He says, "our passover, Christ, has been sacrificed" (1 Corinthians 5:7). Was there ever such a Passover? Paul does not bring it to bear upon them simply to make a distinction between it and the Supper, but in order that their hearts might be freshly exercised as to the bearing of the feast on themselves. He says, "let us celebrate the feast ... with unleavened bread of sincerity and truth" (verse 8). Whether in respect of the Lord Himself or in respect of one another, as bound up together with the Lord and His interests, may we be exercised that in all our goings, in all our thoughts of the saints in secret, or when together, and in our prayers for those who are precious to the Lord, that all might be

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maintained with us in sincerity and truth, for there is nothing that so leads souls astray from the line that pleases the Lord as the lack of these. Individuals, even souls together, may make mistakes, may be diverted, but the Lord places great value on sincerity of heart.

Sincerity, in its simple meaning, is this, that if I say I am going a certain way, then I go that way; if I say I am seeking certain things (the Lord sees my heart), then I seek these things. The Lord knows I may slip and fail in my footsteps, but sincerity and truth imply that what the lips say, the heart really knows to be true. It is not a matter of saying we love the Lord more than we do, or the brethren more than we do; sincerity and truth lie in this, that we love them more than we can tell. May we keep the feast together! What will hold us together will be sincerity and truth.

I believe, that when we come together to the Supper to answer to the Lord, even though there may be a sense of the need of the Lord's present grace in regard of temporal things and needs, yet He, blessed be His name, gives the grace, not only to rise above that, but also that an answer may be given in simple response to His precious love. One wishes to speak simply of the Supper as that which marks the great love of the heart of Christ. What a serious thing it would be for our hearts if ever there came a time with us when the Supper became common! Every heart can answer for itself whether there be any such tendency with us. It should ever have in

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our hearts the greatness of the place that the love of Christ has given it; not a place as an ecclesiastical centre, not a thing which is the centre of one ecclesiastical setting or another, but that which is the most precious and most searching of all things, for it raises a constant question with us as to whether our hearts are right with the Lord as His heart is with ours.

The question raised by the love of Christ is where our hearts are. You may remember the Old Testament incident to which I refer. "Is thy heart right, as my heart is with thy heart?" (2 Kings 10:15). This question was asked by one who was not omniscient, but who would fain know how he was regarded by another.

The Lord knows our hearts omnisciently, nevertheless in the Supper there is a constant appeal to our affections, and the nature of the appeal is this, "Is thy heart right, as my heart is with thy heart?" There will never be any change in the heart of Christ; His love is the same as when He laid down His life for us. Well-known ground as the subject is, I trust that no heart here has the impression that it has become at all common ground. It never will be that to the heart of Christ, and may He grant it may never become so to us. If it become common to us, the thing that the Lord most sought in the institution of it will be that which we lack -- a clear, simple, true and affectionate answer to the Lord Himself for His own sake. He instituted the Supper; it was His own movement.

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The hour of the Passover had drawn near, and there is an inquiry on the part of the disciples as to the keeping of it, but the institution of the Supper came in distinctly outside the inquiry of the disciples, it came from the Lord Himself. It was not their request or desire that initiated it. Who could have taken them off the ground of the Passover, bound up with their affections as it was, but the Lord Himself? Sweetly the Lord served them in taking their hearts outside of Judaism and all connected with it. The truth as we know it will make us free. "If therefore the Son shall set you free, ye shall be really free" (John 8:36). The Lord knew what those disciples needed, in regard of Judaism, and He took their heart with Himself on to new ground in the institution of the Supper. I connect the two morally. What the Lord used for the institution of the Supper was provided for the commemoration of the Passover -- the bread and the wine. The bread and the cup speak to us of the body and blood of Christ. The cup also speaks of the love of God. But I am speaking on this occasion of the Supper not only as the Lord's provision, but of the conditions which the Lord would have on our side in fidelity to Him.

If we have affection, what is the character of it? Is it that which stands in the power of its knowledge? For a moment I would attempt to make this distinction, that the Lord's appeal is not best answered to by those who know most, but by those who love most. Then, you say at once, that must mean of course by those who have been a long time

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on the way. No, it does not mean that; but it is really given by hearts to whom the Lord in His own Person is more than anything else, any one else, time, place, or circumstance. It is hearts that love the Lord for His own sake, and respond to Him out of the sense of His own love, that please the Lord best in the Supper.

You may say any one might presume out of their knowledge. There is nothing like love for keeping people quiet. I do not know if you have tried it. I may be thinking of restless people, but there is nothing like love for keeping people quiet, for there is nothing like love so simple and easy to understand. In the presence of the love of Christ, when it lays hold of your soul and impresses your spirit, how much do you want to say? If you were speaking to my soul, which might be a little empty, I could understand your feeling much and saying it too, but in the presence of the love of Christ there oftentimes comes to us a sense that the most we can say may be said in the fewest words. We have nothing to tell the Lord about the Supper; infinite has been the patience of the Lord in what He has told us about it, and in the ministry of the Holy Spirit touching our hearts and bringing before us the great, precious, changeless love of Christ, and the love of God the Father.

The more the love of Christ settles upon our spirits individually or when together, the deeper is the sense our hearts have of the peace, and the rest of the love of Christ. Then we do not say things to the Lord on the line of description, but our hearts move

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only on the line of response, and thus we respond with a deep sense of the way we are indebted to the love of Christ. He instituted the Supper from His own side; it was not the suggestion of the disciples; the Lord knew they could not be without it. As one goes on, one feels more and more thankful that the time between the occasions of breaking bread are just what they are and no more. I do not speak as if the Supper was a place of refuge, for the more we taste of the love of Christ as it is conveyed to us then, the more thankful our hearts become that the space between one occasion and another is no longer than it is.

I come now to the service of feet-washing as connected with the love of Christ; it was not done by the desire of His disciples. It stands on the same ground as the Supper in this respect, that it was the Lord's institution, and as much above the understanding of the disciples on their side as above their desire. We know much about it. Were I to make a slip tonight and seem to confuse between the Lord's feet-washing service, and His advocacy, I can understand even a young soul saying, You are confusing these things. Though I saw the distinction many years ago, I did not learn till long after, what the preciousness of the love of Christ was in this particular form of service. We want the things themselves. Here we see the love of Christ moving -- the same love that instituted the Supper.

I would not say we come to the Supper to get our feet washed, but I believe that often, when we have

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come there, we have proved in a most blessed way the manner in which the Lord touched our spirits and washed our feet -- removing from our souls not only defilement but the sense of encumbrances and weights, and thus enabling our souls to move freely to the Lord with a fresh touch of the love of Christ that did it. Many things might press upon us -- the care of the household, physical conditions, weariness of body, the effect of surroundings; these things might be on the spirit in coming together. God in His great wisdom made man a creature of peculiar sensitiveness. Before he sinned I believe his sensibilities were keen, but they became blunted by distance from God and sin, but may again become sensitive as a consequence of grace having reached us.

Even when we are coming together to meet the Lord, we may pass by surroundings, and places, and conditions, that touch our spirits and fain would leave a shadow. You may say, Need I be so? Would it not be better if I did not feel them? No, it would not be better if you did not feel them, but it would be better if, feeling them, you knew the intensity of the grace and the love of Christ that would serve you in regard of them. Do not get away from the feeling; it might mean more insensibility than piety.

Memorials of J. B. Catterall's Ministry, pages 1 - 12. [1 of 2].

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FEATURES OF THE EARLY CONVERTS

F. S. Marsh

Then in Acts 8 an account is given of the conversion of the Ethiopian eunuch, who was enlightened by Philip preaching unto him Jesus. Of him it is said (verse ), after that Philip baptised him, that "he went on his way REJOICING".

This is a true and beautiful feature of a young convert. Filled with joy and peace in believing, through the power of the Holy Spirit, he is able to go on his way, a living witness to the joy that the knowledge of God, as revealed in Jesus, gives to those who have received the Holy Spirit.

No other name or power could effect this. Bitter sorrow and despair must sooner or later fill the hearts of the Christ-less, but the youngest convert can be filled with that deep and lasting joy which evidences the greatness of the triumph of God by the gospel.

The newly-found joy of a young convert is the counterpart of the joy which fills the heart of the Shepherd, as He says, "Rejoice with me, for I have found my lost sheep" (Luke 15:6). A joyless believer is a denial to the true character Christianity.

Then came in that distinguished convert, Saul of Tarsus, of whom it is said in Acts 9 that "rising up was baptised ... and he was with the disciples who were in Damascus certain days. And straightway ... he preached Jesus that he is the Son of God" (verses 18 - 20). Soon after that he "assayed to join himself to

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disciples" at Jerusalem (verse 26), and was "with them coming in and going out" (verse 28). Very early in his history he found the value of
ASSEMBLING
with the disciples of the Lord. He found that those who loved the Lord Jesus were the only companions with whom he could happily assemble. What a remarkable commencement this was for one who was to be such a devoted servant of Christ and of His assembly, and to whom was to be entrusted the unfolding of the great truths of the assembly.

The Lord Jesus had taught His disciples to assemble and in resurrection, during His forty days He had "assembled with them" (Acts 1:4). It is indispensable for spiritual prosperity that those who love Christ should be found together and "not forsaking the assembling of ourselves together" (Hebrews 10:25) was an important injunction given by this same convert in later life. Everyone needs the companionship, support, and encouragement of his fellow Christians, and it is when gathered together "in assembly" that the Lord is pleased to manifest Himself to His own and to give them distinctive blessing and ministry.

When a great number had believed and turned to the Lord in Antioch, and Barnabas came from Jerusalem, he "exhorted all with purpose of heart to abide with the Lord". As it is said that "the disciples were first called Christians in Antioch", it is evident, from the name that was given to them, that they gave heed to that exhortation, and were CLEAVING TO THE LORD

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or abiding with Him. It is significant that, flowing from this, "a large crowd of people were added to the Lord" (Acts 11:22 - 26).

How important it is that every young convert should have purpose of heart, that with fervent affection he might cleave to Him and thus be maintained in holiness and separation from evil. The idolater cleaves to his idols, the pleasure-lover to his pleasures, the miser to his money; but those who are truly converted to God will cleave with affection and earnest desire in faithfulness to the Lord, whom they trust, love, and serve. Thus stability of purpose and walk are produced, and, as Christ-like characteristics shine out, the name of Christian is a true designation.

What beautiful features were seen in Lydia, who was a valuable sister in the church at Philippi. She was a worshipper of God, and of her it was said, "whose heart the Lord opened to attend to the things spoken by Paul" (Acts 16:14). This characteristic of
ATTENDING TO THE MINISTRY
which the Lord is giving, through His servants, is an important one, and it is especially necessary in this day, when the inspiration and authority of the Holy Scriptures, and particularly of the writings of the apostle Paul, are being refuted or ignored, that the youngest believer should attend or give heed to the things which he has heard, lest at any time he should let them slip, as we are exhorted in Hebrews 2:1.

The spirit of Lydia was very commendable, too, for "when she had been baptised and her house, she

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besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there".

The apostle so greatly appreciated Lydia's spirituality, that when he and Silas went out of prison they "came to Lydia" (verse 40), thus expressing their approval of her fidelity.

It is interesting to observe that the elect lady, to whom John wrote, was warned against any who did not bring the doctrine of Christ. The apostle said, "do not receive him into the house" (2 John 10). Doubtless these two sisters were well able to keep house, for Lydia knew whom to receive and the elect lady whom to refuse.

One of the most remarkable converts was the keeper of the prison at Philippi, who, having been converted at midnight, took Paul and Silas "the same hour of the night and washed them from their stripes; and was baptised, he and all his straightway. And having brought them into his house he laid the table for them, and rejoiced" (Acts 16:33, 34). He thus began
MINISTERING TO THE LORD
by caring for His servants and proving, by this marvellous transformation, how real was the work of God in him, for he now had affection and consideration for the very men whom he had treated so cruelly but a few hours before. The spirit of service is imparted to every true believer, and it is delightful to see it in evidence early in a believer's history.

The transforming effect of the gospel is one of its

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most beautiful features. New affections, instincts, and a new spirit are implanted, and manifest themselves in those who are converted, so that the graces of Christ appear where the works of the flesh only were in evidence. The exhortation is of great moment, "be transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God" (Romans 12:2).

Yet another feature which is essential for spiritual prosperity is developed in the converts in Berea, of whom it was said that "these were more noble than those in Thessalonica, receiving the word with all readiness of mind, daily searching the scriptures if these things were so" (Acts 17:11). Great importance must be attached to
SEARCHING THE SCRIPTURES
daily, for it is a necessary spiritual habit to develop. No one will prosper if the Scriptures are neglected, and the full benefit of ministry can only be gained as it is tested and verified by the Scriptures; hence the exhortation, "prove all things, hold fast the right" (1 Thessalonians 5:21).

It is recorded of these Bereans that "many from among them believed" (verse 12). Doubts would be dispelled, difficulties cleared, and converts confirmed if the Scriptures were diligently searched in prayerful dependence upon the Holy Spirit daily, for the word has authority and carries its own credentials. There would be less unbelief and scepticism if the Bible were searched more. Its choicest treasures are hidden below the surface, and therefore searching

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as for hidden treasures is necessary.

May the consideration of the early believers encourage and stimulate each one to increased fidelity, devotedness, and response to the work of God.

Words of Truth, Volume 2 (1934), pages 8 - 10, 29 - 33 [2 of 2].

GOD'S RIGHT TO CHANGE CIRCUMSTANCES

G. H. S. Price

We have already taken account of the sovereign right of God to enter into the circumstances of an individual and change them in order to secure His end in the person concerned. The same principle, however, operates in the history of the children of God, viewed in their collective setting in the journey through the wilderness. Thus, in Numbers 9, we have remarkably set out the divine right to direct the movements of the camp of Israel, which for us would indicate the divine right to direct the movements of the saints in relation to features of the truth. The divine presence is beautifully set out here in the cloud by day and the appearance of fire by night. How thankful we should be for any impression we have of God amongst His people, despite all the weakness and failure we may have to acknowledge on our side! We should be concerned that there should always be conditions amongst the people of God that will secure the divine presence; for as God is amongst His people, He Himself directs the course of His own testimony, as is suggested in the cloud lifting.

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The journeyings of the people through the wilderness were a matter of divine indication. God chose the time when the camp should move, and the details that are given show that the children of Israel could never tell when God might see fit to change the circumstances of the camp. Sometimes it was a long period, the cloud resting on the tabernacle several days: but they waited. We can afford to wait when God does not indicate a move, but we can never afford to wait when He does indicate a move. They might have only arrived at an encampment one evening, and the next morning the cloud was lifted.

If there are matters like that in the course of the testimony, do I say, 'Well, we have only just had a move', or, 'We would rather settle down'? But God is asserting His sovereign right to change the circumstances of His people as identified with His testimony. He has surrendered the leadership of His people to no one. We can be more than thankful for the principle of leadership amongst the people of God, but basically leadership is in God Himself. He may raise up any vessel, and we do well to respect and recognise fully any vessel whom God may use: but, be that as it may, leadership basically is in God, and if we give that up we shall depart from the pathway of faith. In the exercising of His leadership God has a right to change circumstances in the wilderness, and He has no need to give an account to any as to why He is indicating a move.

The people in the wilderness moved when the cloud moved; any self-willed Israelite who refused to

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accept the divine intervention in the movement of the cloud would soon die. Left behind from the divine source of food and refreshment, he would perish in the wilderness. When God indicates that circumstances are to be changed, let us see the operations of the Spirit and be quick to recognise the divine right. We need to be equally careful that we do not make a move if God is not in it. Towards the end of the life of David, Adonijah rose up and said, "I will be king" (1 Kings 1:5). That was an independent, fleshly feature, and we need to discern any element like that coming to light among the people of God, for this may not be in His mind. It was in the mind of God in this instance that Solomon should be king.

We need thus to recognize where God is in matters, and if He is indicating a move in the course of the testimony, let us be ready. The blessed Spirit, as being with us, will help us to discern whether it is a movement of the camp. There have been many encampments, many changes in the course of the testimony when God has indicated that certain things were to be changed, certain viewpoints of the truth were to be freshly considered; and the people of God have recognized the operations of the Spirit and the sovereign right of God to change the circumstances of the testimony, so that the truth is viewed from another aspect. As we are ready for this we shall be found journeying in relation to the mind of God and preserved in life in the midst of wilderness conditions.

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It is also instructive to consider God's ways of government in the world. In Ezekiel 21:27 we have the expression, "I will overturn, overturn, overturn it!" This is God speaking, and He is asserting His sovereign right to intervene in the course of men in relation to the government of the world. We know that this section alludes to God allowing His people to go into captivity; the reference to the wicked prince would allude to king Zedekiah, of whom we read in 2 Chronicles 36:13 that he stiffened his neck and hardened his heart against Jehovah. Despite the speaking of Jeremiah, there was a refusal to hear the word of God, and Zedekiah was not ready for God to enter into the circumstances and change them, and he was governmentally dealt with in a very humbling manner.

But Ezekiel uses the circumstances to bring out that whatever may transpire in connection with one nation -- here it would be the breakdown of Israel as the seat of God's government -- God is changing the government to bring in the times of the nations, and he introduces the expression, "I will overturn, overturn, overturn it ... until he come whose right it is". That is Christ! In relation to all that is transpiring on earth at the present time, God is overturning continually to make way for Christ: it is a great comfort to think of that! Things have never got out of the divine control, and God is balancing the nations in all their threatening might; and we can count on Him to keep His hand in divine balance over things, all making way for the coming in of Christ.

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We have seen men in our day who have sought to exercise dictatorial power, and God has overturned them one after another. He has overturned nations, and He is holding His hand on the balance of power among the nations of the world because of the divine intent that all should finally be placed in the hands of Christ. We have the light of that in our souls: what restful persons it should make us! Many all around are perplexed as to what is happening; threatening powers and fearful weapons are tending to distress; but let us think of God, in the supremacy that always marks Him, overturning everything to make way for Christ. He is holding all under His own hand, changing the circumstances time and time again, allowing one nation to come up, allowing one to oppress, and then coming in governmentally with His own divine control.

God is behind all these scenes, and He is moving the scenes that He is behind until the moment comes when all will be placed in the glorious hands of Christ: we have that light anticipatively. We would show forth His death, and our allegiance to it, in the world where He suffered, until He comes into His own kingly rights. We are awaiting that moment, as those who love His appearing; and in the meantime we can be restful that God will change all the circumstances as He pleases, yet never losing sight of the divine end that all shall be given to Him whose right it is. How right it is that all should be brought under the sway of Christ!

Our God is behind all these circumstances, and

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He changes them with blessing in mind; and the approaching day of glory will witness the public display of all that God has wrought.

Words of Truth, Volume 27 (1959), pages 221 - 225 [2 of 2].

THE CROSS

C. H. Mackintosh

We are all far too prone to accept the cross as the ground of escape from all the consequences of our sins, and of full acceptance with God, and, at the same time, refuse it as the ground of our complete separation from the world. True it is, thanks and praise be to our God, the solid ground of our deliverance from guilt and consequent condemnation; but it is more than this. It has severed us, for ever, from all that pertains to this world, through which we are passing. Are my sins put away? Yes; blessed be the God of all grace! According to what? According to the perfection of Christ's atoning sacrifice as estimated by God Himself.

Well, then, such precisely is the measure of our deliverance from this present evil world -- from its fashions, its maxims, its habits, its principles. The believer has absolutely nothing in common with this world, in so far as he enters into the spirit and power of the cross of the Lord Jesus Christ. That cross has dislodged him from everything here below and made him a pilgrim and a stranger in this world. The truly devoted heart sees the dark shadow of the cross looming over all the glitter and glare, the pomp and

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fashion of this world. Paul saw this, and the sight of it caused him to esteem the world, in its very highest aspect, in its most attractive forms, in its brightest glories, as dross (Philippians 3:8).

Such was the estimate formed of this world by one who had been brought up at the feet of Gamaliel. "The world is crucified to me", said he, "and I to the world" (Galatians 6:14). Such was Paul, and such should every Christian be -- a stranger on earth, a citizen of heaven, and this, not merely in sentiment or theory, but in downright fact and reality; for, as surely as our deliverance from hell is more than a mere sentiment or theory, so surely is our separation from this present evil age. The one is as positive and as real as the other.

Notes on Numbers, by C. H. Mackintosh, pages 346, 347.

THE JOY OF THE CHRISTIAN

G. V. Wigram

... Children of God, what is your joy at the present time? I believe John 14:23 brings one element of joy very vividly before us: "If any one love me, he will keep my word". This is in connection with fruit bearing, as in John 15:11. The reference is not here to our abiding, as shadowed over by the love of Christ. That is always true, even when also there is failure. Peter's love to Christ, and Christ's love to him, were very different. The Lord's love to Peter never altered, but Peter failed to abide in His love. When Peter thought of his love to Christ, all the fire went out, and his heart grew cold, and he soon began

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to swear that he did not know Him. But when he thought of Christ's love to him, his heart warmed.

There was always real joy flowing into the heart of Jesus every step of the way, because it was always in conscious association with His Father. Thus every step He put down firmly and steadfastly, as saying, 'Well, now, this is a step in association with My Father' ...

Your present joy depends on your association with Christ, your conscious association with Him. Now, what was Christ's position with respect to this world? Pilate and Herod could shake hands if Christ is to be crucified. After Christ's death Satan is called not only the "prince", but the "god of this world" (2 Corinthians 4:4), and "friendship with the world is enmity with God" (James 4:4) How then can I have joy in God if I am in association with the world?

Memorials of the Ministry of G. V. Wigram, Volume 1, page 108.

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WITHDRAW, FLEE AND PURSUE

J. Pellatt

2 Timothy 2:15 - 26

I desire, as the Lord may enable me, to speak in a very plain and practical way in connection with the scripture we have read, especially from verse 19. This scripture is, perhaps, familiar to most here; but we are not here to give instruction exactly or any further light. Many of us take credit to ourselves in connection with our familiarity with the letter of Scripture, and it is in reference to those scriptures with which we are familiar that we need stirring up and exercise of soul.

Our desire is to speak to you in connection with this scripture in a practical way. If you have come expecting some great unfolding of doctrine you will be disappointed; but I trust the Lord will give us just the word that He can use for our real spiritual help.

It has been conceded for a long time in connection with this scripture that it is the one scripture the Lord has given us to mark out the path for us in the midst of what we speak of as 'the ruin'. I do not want to speak much about the ruin; it is not well to be too much occupied with it -- I am sure the Lord would have us sensible as to the conditions that obtain on every hand, but I think there is a danger of becoming too much occupied with it, and that is not for our spiritual profit.

Whatever ruin has come in, you will always find it is connected with the responsibility of man: but in this second epistle of Paul to Timothy, from the outset

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of it, we are brought face-to-face with the purpose of God; and that is beyond the ruin. The effectuation -- the accomplishment of God's purpose is in His hands -- He "works all things according to the counsel of his own will" (Ephesians 1:11); there is no danger of defeat or frustration or failure in that.

I think, generally speaking, the two epistles of Paul to Timothy indicate in the beginning a certain difference. The apostle in the first epistle connects his apostleship with the commandment of our Saviour God; you will find there is a largeness about it -- "all men" are in view. But when you come to the second epistle he connects his apostleship with the purpose of God, and in a certain sense things are more limited -- it is not "all men" -- "the elect" come into view.

What I want you to see is this, that from the beginning of this epistle you breathe the air of the purpose of God. Take what I have read: there is the allusion to Hymenaeus and Philetus -- they are only sample men -- "of whom is Hymenaeus and Philetus; men who as to the truth have gone astray", and we get their teaching and the effect of their teaching; they were overthrowing the faith of some. But the next expression stands like a solid, immovable rock, and the waves of error only dash themselves into spray as they strike it: "the firm foundation of God stands". It stands steady, and as you touch it spiritually it will impart to your soul its own steadiness; you will become steady, you will cease shaking.

The point in the passage I have read is testing but

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simple. It is the responsibility of every one who names the name of the Lord to stand for the honour of the Lord Jesus Christ. He brings in the simile of "a great house", not the great house, but a great house; but he brings it in to illustrate the prevailing condition at that time. "In a great house there are not only gold and silver vessels, but also wooden and earthen; and some to honour, and some to dishonour. If therefore one shall have purified himself from these, he shall be a vessel to honour", etc. Whose honour? The honour of the Lord. That to me is the centre of the passage: the responsibility resting upon each -- "every one" -- to be apart from everything that involves the dishonour of the Lord, and to be here in identification with that which would really be for His honour and glory. It is a great test, because it tests us as to the state of our souls; it tests us, not in regard to a standard of doctrine or knowledge, but it tests us with regard to our affection for the Lord. If the Lord has got His place -- His right place -- in my affections, I am bold to say that, the honour of the Lord would be dearer to me than life itself; you could put nothing in competition with it, not for a moment.

I think some believers have thought that certain conditions have arisen during the last eighty or ninety years, and that certain things are peculiar to these late years. Do not be mistaken. This second epistle of Paul to Timothy was written a good while ago, and the conditions that are disclosed in it, and the instructions that are given by the Spirit of God in

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it, have been not only true, but have been in force from that day to this. It is easy to prove to you that the second epistle to Timothy goes on to the end.

I would now speak of three words that indicate the points of the truth. The first word is "depart from" (Authorised Version), or "withdraw"; the second word is "flee"; and the third word is "follow" (Authorised Version), or "pursue"; so that if we answer in any measure to this instruction, these three things will characterise us.

"Withdraw" is a quiet word; it is not to make any fuss or any display about it; the thing is to do it. I cite as an illustration Jeremiah 15:16, showing what the force of "withdraw" is, where the prophet says, "Thy words were found, and I did eat them, and thy words were unto me the joy and rejoicing of my heart; for I am called by thy name, O Jehovah, God of hosts". What is the next word? He withdrew: "I sat not in the assembly of the mockers, nor exulted: I sat alone" (verse 17). Now it was not the fact of eating Jehovah's words that brought him into trouble -- that made him very happy, when he discovered that he was called by the name of Jehovah. To be called by the name of another in Scripture is identification. But it was not that which brought Jeremiah into trouble, it was withdrawing. Are you prepared to go through any trouble on account of the Lord, on account of refusing that which compromises His honour and glory? Jeremiah withdrew very quietly, "I sat not in the assembly of the mockers, nor exulted: I sat alone because of thy hand; for thou hast filled me with indignation".

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A man may be very indignant and very happy at the same time. Jeremiah was happy in the apprehension of his identification with Jehovah, God of hosts; but that assembly of mockers filled him with indignation. Have you ever "sat alone"? I speak plainly, but it is taken so easy nowadays. People are found in the position of separation, but how did they get there? Perhaps very easily, without exercise. Did you ever "sit alone"? It is a real thing. You have withdrawn from iniquity and you "sit alone". Some of us hardly know how to appreciate good company when we get it, and it is because we have never "sat alone".

There is first the withdrawing, you separate yourself from the vessels to dishonour, and then there is a word for you personally, not in regard to your associations with others, but in regard to yourself, "But youthful lusts flee". And there are four things you are to pursue -- righteousness, faith, love, peace. You are still addressed individually -- you are individual up to this point; you are not in any fellowship. Till you reach this point you are not ready for fellowship according to God. You may say, I belong to such and such a meeting. That is a poor thing, and you will prove it so. When you follow righteousness, faith, love, peace, your privilege is to follow these things with those that call upon the Lord out of a pure heart.

We are not in the days

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of 1 Corinthians. I am thankful for 1 Corinthians, it is a wonderful epistle, but do not persuade yourself that you are in the days of 1 Corinthians. It was enough then to say, "to the assembly of God which is in Corinth, to those sanctified in Christ Jesus, called saints", and to add, "with all that in every place call on the name of our Lord Jesus Christ" (1 Corinthians 1:2). But now we must have the divine addition, "with those that call upon the Lord out of a pure heart". People raise objections; they say, How are we to know who are those that call on the Lord out of a pure heart? I only know one way; that is, to call on the Lord out of a pure heart yourself; I do not know any other way.

I am exercised that the Lord might help His people here tonight. And now I am coming to this; and let me speak simply. You know Mr. Darby's translation of 2 Timothy 2 is divided into two paragraphs; if we speak of verses, there are thirteen verses in the first paragraph and thirteen in the second paragraph, and I trust we are all convinced of this -- that the scriptures have been written in divine order, and if one might speak for oneself for a moment, I am sure the apprehension in any measure of the divine order in Scripture is most helpful.

In the first paragraph, "in Christ Jesus" is the characteristic phrase, and the characteristic phrase of the second paragraph is "the Lord". Now "in Christ Jesus" stands for privilege; but "the Lord" stands for responsibility. The Holy Spirit speaking of "the Lord" says, "Let every one who names the name of the Lord withdraw from iniquity". This should have such an effect on us, it should evoke such a response from us, that we would never rest until we had withdrawn.

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The test in Christianity is always the affections. Love never fails (1 Corinthians 13:8). If there is a response in our souls to the Lord's mind there will be withdrawing, fleeing, and pursuing, because the Lord has His place in our hearts.

I take you back for a moment to the beginning of the chapter. Paul in writing to Timothy says, "Thou therefore, my child" (verse 1); that is a word which implies two things, relationship and affection, so that Paul uses it as a term of endearment to Timothy, for there was peculiar affection between them -- "Thou therefore, my child, be strong in the grace which is in Christ Jesus". I think when you get Christ Jesus mentioned alone it is that Person, it is that anointed Man. Peter said at the close of his discourse at Pentecost that God had raised up Jesus and had made Him Lord and Christ (Acts 2:36). I think when you get Christ Jesus alone you get Him as the risen and exalted Man -- the Man that God has anointed; but when that little word "in" is attached, what do you get then? The thought is not the grace that met me as a poor guilty, lost sinner; I do not mean that there are different sorts of grace; it is all the grace of God, but it is not grace in that point of view; neither is it the administration of grace to you as a believer in connection with your responsible life here -- in your weakness, your circumstances, all that may come upon you, that is not the thought of "grace which is in Christ Jesus".

We spoke on Sunday night of that expression in Ephesians, "the surpassing riches of his grace in

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kindness towards us in Christ Jesus" (chapter 2: 7). I think that wonderful display of grace on the part of the father in Luke 15 to the younger son is a blessed picture of it. It is not on the side of our need; no, it is the other way; it is, if one might say so, the need of God's heart; He wants us in His presence that He might have perfect complacency in us, perfect delight in us; He wants us there so that we might share all that infinite joy that fills His own heart in Christ. How far are we acquainted with "the grace that is in Christ Jesus"? You may say, My sins are forgiven, and I have been justified. Thank God for that. You may say, I have been in trouble -- weakness, bereavement, loss of property, various kinds of sorrow here, and difficult circumstances, and the Lord has wonderfully met me, has wonderfully sustained me. Thank God for His grace, and I can thank Him with you.

But how about the other side? Have you touched "the grace that is in Christ Jesus?" -- because (let me speak simply, not theologically) when you touch the grace that is in Christ Jesus you are lost in an ocean of love. You say, I have really entered into the heavenly and eternal side of things. Have you? Are you sure? How do you feel about the honour of the Lord down here? It is all very well to go to a nice meeting and talk about how we have enjoyed it (do not think I am against enjoyment; I go in for enjoyment, for the enjoyment of the very best -- I mean the best robe, and the ring, and the shoes, the fatted calf, and the music and the dancing (Luke 15), I go in for all

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that) -- but do you come out of it like Jeremiah? He sat alone. You can hardly conceive of a man being happier than Jeremiah was, but look at the proof he gives you of the reality and the effect of it. "I sat not in the assembly of the mockers", etc. And what is his concern about? The honour of that name, Jehovah, God of hosts.

There are many interesting things that I would like to say to you about this scripture. There is great scope in it in a sense, "Let every one who names the name of the Lord", and yet it is put individually, it says every one, and if "one shall have purified himself from these". Do not let us drop into the thought that things have only in the last few years become individual, they have been individual from the days of 2 Timothy. You will find it is an invariable principle with God that when He has set up a dispensation or order of things, and when that has broken down through the failure of man in responsibility, God does not give up the truth for one moment. Do you think God has given up the truth of the assembly? I would not walk with people who held that. How could you follow righteousness and faith with such people, to say nothing about love and peace? You could not do it.

God has not given up the truth of the assembly, but in the days of 2 Timothy God reverted to the individual. Hence, beloved, I do not know any scripture that ought to rivet us like this. Is there any pretension to being the assembly? We ought to be ashamed of it in the face of this scripture. Mr. Darby

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said in a letter over fifty years ago, 'I would not walk one hour with any company that pretended to be the assembly'. Is that giving up the truth? No; it is retreating and retiring from a false position to take the only position in which the truth of the assembly can be maintained. And who are these that call on the Lord out of a pure heart? Only a company of individuals, that is all. I beg you to bear with me, but I am not alone in saying what I do. It has been said, I think, in this room by our beloved brother who is with the Lord now, There is no other company than the assembly of the living God. There is no other company.

Do not think me hypercritical, but things steal upon us so softly, so insidiously, we begin to think of ourselves as a company and we begin to lift up our heads and to take assembly assumption, but it will not do. I am certain of this, that the Lord will not for one moment support any pretension or any assumption of that sort, because, if the Lord reverts to the individual, why does He do so? Because, as to the responsible body, it has broken down and failed, and the Lord says, I am not going to give up the truth, I am going to maintain it in spite of the ruin, in spite of the failure, and I will maintain it in connection with individuals; and God has been maintaining it for nearly eighteen hundred years and He is going to maintain it to the very last day. He will maintain it till that blessed moment when we shall hear the assembling shout. It is no time to hang down our heads and be discouraged; there is plenty of ruin, but the

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Lord remains and the Holy Ghost is here.

Now God reverts to the individual. God is wiser than we are. We take steps sometimes to conserve what we think is the truth, but we are not wise. I have no doubt you might take the creeds of Christendom, and I speak respectfully of them; these creeds were written by very godly men, perhaps the most godly men of their day, and were formulated by them as bulwarks of the truth; but I ask you, Have they maintained the truth? My dear brethren, you know they have not. No; there is no power to maintain the truth in a creed, and you must bear with me in saying that we have reverted sometimes to ecclesiastical actions and ways to maintain the truth, but they do not maintain it. God's way does it, and it is the only way it can be done.

Mr. Raven said of this scripture that the language was not ecclesiastical, and Mr. Darby said in his day that scripture was intensely moral. Take these four terms. I am not speaking of the iniquity from which you are to withdraw, nor the youthful lusts from which you are to flee, but of these four things which you are to pursue -- righteousness, faith, love, peace. I am bold to stand here and say that there is not a jot or tittle of Christianity that is not embraced in these four terms. We read in Colossians of a brother who was "always combating earnestly ... in prayers" (chapter 4: 12). And what a labour it was! And what was his prayer for? that they might stand complete in all the will of God. That is righteousness.

We are to pursue righteousness. Ah! the inclusiveness

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of that term, and the exclusiveness of it; it includes every will of God, and it excludes every will of man. Righteousness is God's will, and I ask you to stop and consider a moment -- could you have anything on any other basis? God has put everything on the basis of righteousness. There will be the world to come -- "the habitable world which is to come" (Hebrews 2:5) -- and beyond that the eternal state, and the world to come will be established on the basis of righteousness, and the eternal state will be the home of it. There righteousness shall dwell for ever and ever.

Then we are to pursue faith. That is not the act of believing -- that is not always the force of the term. "One Lord, one faith, one baptism" (Ephesians 4:5). What is the meaning of faith there? Why, just one blessed word that covers within its comprehensive grasp the whole truth of Christianity. Paul spoke to Timothy of some that had sacrificed a good conscience, and what was the result? they had made shipwreck concerning the faith, they had given up the truth of Christianity.

You pursue righteousness and faith, and then what? Love. In chapter 1 he says that "God has not given us a spirit of cowardice, but of power, and of love ..." (2 Timothy 1:7) You may have power (I do not say spiritual power) without love, but the more power you have apart from love the worse it is. If we have power and love, the use of it is a wise discretion. So here you pursue righteousness and faith and love. You are to pursue it. What a foundation for

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peace! You can have peace now. Do not turn it upside down.

I commend these few scattered remarks to you, and I trust God will be pleased to give us distinct exercise. I beg you not to take things too easy. There is not one atom of spiritual movement apart from exercise. May the Lord so bring home the truth to us that in the light of it we may be individually exercised, and that there may be in us an answer to the mind of the Lord in this day.

The Closing Ministry of J. Pellatt, Volume 1, pages 56 - 70.

THE FIDELITY OF THE LOVE OF CHRIST

J. B. Catterall

Luke 22:7 - 23; John 13:1 - 17; John 20:14 - 18; John 21:15 - 19

I wish now to say a word to the young that has been impressed on my spirit by reason of certain experiences of the last few days. Possibly you pass places you have been accustomed to enter that you could not enter now, because you love the Lord and belong to Him. But you pass the place and you look at it and say, I am glad I do not go there; I know better now. But is that safety? Is your preservation from the things you used to serve and follow wrapped up in your knowledge? No, it is not. Your safeguard is in the fidelity of the love of Christ. You are not safe unless these things touch your spirit with a sense of pain which turns you to the Lord, for you are depending then on the ministry of the Lord's grace to your spirit.

The Lord instituted the service of feet-washing

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knowing that His hour was come to depart out of the world, knowing too that He was come from God and was going to God, and that the Father had given all things into His hand. The widest possible outlook as to the divine dispensation was before the Lord, and He knew it all. All the inward certainty, and peace, and steadfastness of the Lord's own spirit -- if I may speak of it in that way -- was in God the Father; and in the great desire and interest of His love He turns to His own circle, and institutes the service of feet-washing.

What were His brethren to Him? A sort of second-best? just something given Him because He had lost Israel? No, that is not the love of Christ; His is a love that holds the assembly as the first, and sweetest, and best thing -- the treasure that is meet for His own heart and the answer to His own affection, and the gift, too, of the Father. "They were thine, and thou gavest them me" (John 17:6); and "As to those whom thou hast given me, I have not lost one of them" (chapter 18: 9). How He holds His own! He holds the best thing first; that which the Father would have for the Son, what the heart of the blessed God would give to Christ (I speak of it reverently) -- the best thing first; He has given Him the assembly. With that upon His heart, the Lord instituted the service of feet-washing; He inaugurated it above the desire, above the findings of the disciples' feelings; He presented it to them in its desirability and in its dignity. Actually it was the service of the slave of the house, a menial service in man's ordering. What is its dignity?

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The dignity of it is that the Son of the Father, the Son of God, the Lover of His own has instituted it; He did the service first. Will that ever become common to us, brethren? Shall we satisfy our hearts with the understanding of the doctrine, or do we value it in its own value as the thing Christ did first? He did it first, and as He did it must be its character to the end.

He laid aside His garments. It was His own act, done in His own dignity and in the peculiar greatness of His own Person. Then He took a linen towel and girded Himself. It speaks of the righteousness, lowliness, tenderness, and fidelity of His own affection. He took water, poured it into a basin, and began to wash the feet of His disciples. He commenced to do it -- notice the word. That was its inauguration. We cannot go into details now, though the more we ponder them, the more precious they will become to our hearts. Look at the circle! I do not know how far round in the circle Peter was, but, in due course, the Lord came to him, and when He came to him, Peter spoke; he had had ample opportunity to consider the matter, but even when the Lord came to him he had not got over his difficulty about it.

Those who do not know what feet-washing is seldom continue. You say, What do you mean? Well, the sweetest thing that comes to us amongst the saints is the outcome of the understanding of the love of divine Persons, and when you get the sense that a thing that has come to you from another is for the sake of Christ, it washes your feet. You neither

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misunderstand the motive of the person who may be the instrument of it, nor do you misunderstand it on any false line of your deserving it or otherwise, but if the impression conveyed to your spirit is the impression of the love of Christ, your feet are washed.

How the things that are temporal drop away in the presence of the love of Christ! Preference for persons, difference of circumstances, and many other things, how they all drop out in the presence of the activities of the love of Christ in the circle of His own. You get a touch from a brother. You may think at times, Well, I wonder if I should be much profited by knowing that brother; perhaps he does not look attractive externally. How often we are surprised by the fact that from a vessel that on its exterior does not promise much, there may have been much in it to wash our feet -- it was there for Christ's sake. Our difficulty may have been rather this, that what was there was not for our sake. Brethren, what washes our feet is not for our sake, but first and most precious of all, for Christ's sake. It must be so, if He is above all others. Everything that makes much of Christ washes the saints' feet. Peace and comfort flow from it.

May I say a word as to Peter in regard of continuance? What Peter trusted in was his own strength. In the things of God? Yes, he trusted himself. He said, Though all should be offended, yet will not I (Mark 14:29). He found himself out of touch with the Lord in feet-washing. If Peter had taken to heart the fact that the Lord had to expose to

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him that his own feeling was out of accord with Himself, if he had borne on his spirit that tender word of the Lord in regard of feet-washing, might he not have been spared the rest? If I be not minded to accept feet-washing, am I on a line that I can have the Lord's support?

This is the first touch in John's gospel that shows us that Peter was not in accord with the Lord's feelings, and a peculiarly serious one it is; as if the Lord said to him, Peter, the thing that matters most to Me is the thing you do not understand. If he had taken to heart the Lord's word, may we not legitimately suggest he might have been saved the rest? Howbeit, he reached by discipline what the Lord would have brought him into by feet-washing; such is the fidelity of the love of Christ. I speak from experience which has taught me this. There are many things I may have reached by discipline that I might have reached by feet-washing, but it is the fidelity of the love of Christ that has brought me there in the end.

In regard of the Supper, our gatherings from time to time are so variable, in what I might call their spiritual quality, that we often raise a question as to conditions from the moral point of view, but may I suggest this? that if we washed one another's feet more, our answer to the Lord in the Supper might be more decided and sweet than it is; and I believe too that our power to worship would be greatly enlarged in us.

In regard of Mary, we see the unchangeableness and faithfulness of the love of Christ. I see the Lord,

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not only in the sense of His suffering, and superior to it in the greatness of His love, but I see the Lord again, the living One out of death, alive for evermore, having the keys of death and hades -- as He speaks in Revelation, "I am ... the living one: and I became dead, and behold, I am living to the ages of ages" (chapter 1: 17, 18). Ah! you say, that is a great guarantee of the fact that He will unlock the situation at the rapture. It is a sweet guarantee of the fact brethren, that He can unlock it now. He took the affections of Mary on to entirely new ground; rapture affections, in the principle of them, are affections that are engaged with the Lord in an entirely new place.

He said to Mary, "Touch me not, for I have not yet ascended to my Father; but go to my brethren and say to them, I ascend to my Father and your Father, and to my God and your God". Before the affections of Mary were in touch with the brethren, in the power of the Lord's word they travelled to a new place. It was the power of the ministry of the Lord to Mary that took her affections from earthly hopes even in Himself, and anticipatively carried them to the place with which the declaration was connected: "my Father and your Father, and to my God and your God".

Now He says, "go to my brethren and say to them ..." She went and told them. It was the fidelity of the love of Christ securing a heart in the power of affection, connected not only with the lordship of Christ but sweetly and divinely connected with the

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Lord Himself -- the Object of the Father's pleasure, the Firstborn amongst many brethren, yea, I think we might say, as the Head of the assembly, His body, "the fulness of him who fills all in all" (Ephesians 1:23). Her affections went to the new place, and they were there to stay there.

I do not wish to be mystical, but I think no one can give you so much practical help in your difficulties as a person who is connected with heaven. God solves time's difficulties for eternity. The person whose heart is where Christ is, is not necessarily an impracticable sort of person. You will find far more help in your difficulties from a man whose heart is in heaven, for the reason that he brings in the light of God's presence on them and not the accumulated knowledge of man.

I close with one word more. The Lord spoke thrice to Peter. It was in the presence of the brethren He spoke, and I would draw your attention to this, because it may touch our spirits without leaving any undue shadow on our minds, that the reason for His plain speaking these three times to Peter was to draw out in tender expression to Himself the character and the quality of the love of Peter. He did not ask Peter if he believed. Look at the tender movement of priestly care and shepherding that reached Peter! That must have been a tender proof to the heart of Peter of how much the Lord loved him. Nevertheless, three times He spoke, "lovest thou me?" At last Peter was grieved because the Lord said to him the third time, "lovest thou me?" (Authorised Version) and he said,

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"Lord, thou knowest all things; thou knowest that I am attached to thee". Brethren, that is what the Lord is seeking. Then He says to Peter, "Feed my sheep".

The object of the Lord's plain speaking to our hearts at this time may be, that as we are helped to answer to Himself in simple and deep feeling, He may entrust to us in a deeper way than before the things that are most precious to His heart. May we covet these things.

Memorials of J. B. Catterall's Ministry, pages 12 - 20 [2 of 2].

SPIRITUAL EMOTIONS

J. Taylor

Romans 15:13; Luke 10:17 - 21; John 20:19 - 21

It is well to be reminded that Christianity is a dispensation of faith; that is, it is "in faith", and I want to show how that to believe is faith. Those who have part in it are in the light, not only of what God can do for us in our wilderness path, but what He has set up in Christ. That is what I apprehend to be the full force of the expression "in faith". Thus the greatest possibilities are evident, and I desired in a simple way to show how that God would have in these days a measure of power in the souls of His people. We can all recall how it was said of the assembly in Philadelphia, "Thou hast a little power" (Revelation 3:8), and we would seek that it should be so in the saints today. I read a verse in Romans as indicating the desire of the apostle that the saints should be filled "with all joy and peace in believing". That is what I

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had in my mind, and the other passages show the elements that go to make up this joy and peace in the hearts of God's people. I would refer to these things as what may be called emotions in Christianity.

One is conscious of how little one knows of spiritual emotions. Scripture presents to us instances of holy and spiritual emotion, both in the Lord Himself, and also in the apostles, especially in Paul. It is well to note this, for in the endeavour to avoid the emotions of the flesh, we may have missed the holy emotions which the Holy Spirit produces in the saints of God. The things that are presented are sufficient to cause the deepest emotions. The apostle speaks of something that we can scarcely hope for; that is, ecstasy (Acts 22:17). He also speaks of being beside himself to God (2 Corinthians 5:13). Being so in the light of God he was free to think of God, but was beside himself to God. Peter also says, in relating the occurrence in Caesarea, that he was in ecstasy (Acts 11:5). John, that he was in Spirit on the Lord's day (Revelation 1:10). So that we have in that way set before us holy, spiritual emotions, and while we can scarcely hope for this, yet it is well to have the thought before us, so that we may have an estimate of what Christianity is, what it involves for the soul of man.

Now in returning to the Lord, it is very touching, and one would speak of it with great reverence, that He should be so moved in His spirit as in Luke 10. The purpose of God came before the Lord, who had sent out these seventy disciples in service; and their

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service being successful they returned with joy, saying, "demons are subject to us through thy name", but the Lord immediately replies, "I beheld Satan as lightning falling out of heaven". He was looking much higher than they. They were occupied with what occurred on earth; He was looking up, and saw much more than they. How much we are occupied with details down here! The "lightning" refers to the rapidity of the fall of Satan. The Lord says, "rejoice that your names are written in the heavens". At that time He "rejoiced in spirit". I want to speak of His emotion. What a perfect model we have in Christ in regard to everything. He saw the overthrow on the one hand of all satanic power; as a dependent Man He took account of occurrences, and the fall of Satan from heaven meant a great deal to Him.

Have we a sense of the complete overthrow of satanic power? Satan falls as lightning, but then on the other hand, the Lord sees names written in heaven, and the Father revealing to babes what He hid from the wise and prudent. He was setting aside the power of Satan, the opposer of God. That reveals the holy emotions of the Lord Jesus Christ. What an element of joy! There is a complete overthrow of the power of Satan in the death of Christ. The Lord says, "yea, Father, for thus has it been well-pleasing in thy sight". How the Lord, in this way, presents to us the thought of holy, spiritual emotions. I need not enumerate other instances in which the Lord was moved, for He was moved sorrowfully, and He groaned in spirit at the grave of Lazarus (John 11:38),

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and He was troubled in spirit (John 13:21). All these things are written down for our souls to feed on, and if we feed on them, they reappear in us; that is, we become capable of being touched by occurrences.

Now coming to the apostle Paul, we recall how he was moved similarly in writing to the Romans. He breaks out in praise to God, "O depth of riches both of the wisdom and knowledge of God! ... For of him, and through him, and for him are all things" (Romans 11:33, 36). That was, as we might say, God's portion from the apostle. There was energy of life and intelligence springing up for God. In Ephesians 3, where he unfolds to us the place of the assembly in relation to Christ, he in like manner breaks out into a holy expression of his appreciation of the light that he had been communicating, saying, "to him that is able to do far exceedingly above all which we ask or think, according to the power which works in us, to him be glory in the assembly in Christ Jesus unto all generations of the age of ages" (chapter 3: 20,). "The power which works in us"; think of that! In one heart at least there was an exuberance of holy apprehension of the blessed light in the epistle that went up in sweet savour to God.

I mention these things that we might better know what Christianity really is. It is not a system of doctrines merely, though even in regard to this all is in faith. Every doctrine in Christianity is dead unless it is held in faith. Our faith overcomes the world. Christianity involves joy and peace in believing.

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Now in Luke 10 we have seen that the Lord forbids resting in any success in service. The seventy said, "demons are subject to us through thy name". They were occupied with their own success. We have to be on our guard in any personal achievement, even though it be done in the name of the Lord. All spiritual prosperity, and all success is for God, like the fat in the offerings, which was wholly for Him. Our spiritual growth is for God, we must not feed on it, for, like the fat, God claims it for Himself exclusively. They said the demons were subject to them, but it was by the power of God, therefore the Lord says, "Yet in this rejoice not". If we are feeding on the fat we are robbing God, and presently it will become damaging.

We must feed on divinely appointed food, so the Lord says, "rejoice that your names are written in the heavens"; that is according to God's counsel. Feed on what God does only, and not on what we do. It is a question of His sovereign counsel. He has registered our names in heaven. Let us rejoice in this, for it is an element of true christian joy, and I would invite you to rest in that for the moment.

Think of having your name divinely inscribed in heaven! As the Lord says, Do not rejoice in the evidence of power in your service, but rejoice in what God has done, He has given you a place in heaven! He "has raised us up together, and has made us sit down together" [mark the word together] "in the heavenlies in Christ Jesus" (Ephesians 2:6), that is our dignity. What a glorious company to be able to sit

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down together! This is what we must rejoice in, rather than the evidence of power in our service on earth.

To go on to John 20this gives another blessed occasion of rejoicing. The narrative that John gives of this scene emphasises the spiritual side. He says very little about the defectiveness of the disciples. He says nothing about their disbelief except in Thomas. You will observe, if you look into the chapter, that there is throughout a sense of suitability, so that the Lord can speak of them as His brethren. This will not fit in with Mark, because Mark tells us that the Lord came and found the eleven lying at the table in unbelief, and He upbraids them with their unbelief (chapter 16: 14). It is very touching to see the disappointing feature of the disciples in that respect taken account of by the Lord, but He knows how to emphasise what is of God in the believer, and this is what John 20 represents, and so He comes in. You will observe that it is carefully stated that the doors were shut for fear of the Jews and that the Lord came where the disciples were.

The epistle to the Colossians deals with things in private in their essential nature, and so it is in John 20, the doors were shut, and the Lord came where the disciples were. How lovely that is! And the Lord in coming in says, "Peace be to you". We are also told that He showed unto them His hands and His side and they "rejoiced therefore, having seen the Lord". This is what the Lord wants to effect in us. Therefore said He to them again, "Peace be to you".

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In other words He said, 'I want that joy, that holy rejoicing', and so He brings in peace in order that there should be joy, and that it should abide and be confirmed and become part of us, so that our capacity should increase. Therefore said Jesus to them again, "Peace be to you". He says "Peace" twice according to John's account. Now this is wonderful, and I wonder if we are at all familiar with this presentation? Can I in looking into my soul's history record any occurrence like this? Has the Lord made Himself known to us? For Christianity in its real power depends upon it. A place in heaven would not count much if the Lord were not there, and so I return to the passage in Romans 15, "the God of hope fill you with all joy and peace in believing".

I suppose the present times require that the saints should be encouraged in regard to hope. Certainly the events of the world are such as to dissipate any hope that we might have in regard to it. God grant that we may be delivered from any such hopes, and therefore we look for the hope of the return of the Lord Jesus Christ from heaven, and meanwhile "the God of hope fill you with all joy and peace in believing"; that is, all must be in faith. Anything else will fade away, but joy and peace in believing abides, and gives colour and character to the saints. To be perturbed and upset by things in this world is not a testimony to Christianity. The Spirit of God would labour to bring about in our souls a state of joy and peace in believing. That is, as I said at the beginning, that not only God takes care of me, but in believing I

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apprehend the whole system of things in Christ. I have access within the veil and I see Christ! It is only a moment and then the veil will be taken away, and sight takes the place of faith.

May God grant us all joy and peace in believing!

Ministry by J. Taylor, Volume 10, 493 - 498. Bristol, July, 1919.

THE POWER THAT WORKS IN US

J. N. Darby

Ephesians 3:16 - 21

The subject of prayer here is that there might be an inward power put forth by the Holy Spirit. Paul's heart was desiring to see these saints in a deepening enjoyment of Christ, and this by an operation of the Spirit unlimited in its measure.

They had the inner man, the divine nature communicated to them. God had looked upon them in His great love, not only quickened them, but given them out of His fulness. They were in a family every member of which is purged from sin. "I write to you, children, because your sins are forgiven you" (1 John 2:12). The incorruptible seed is not the word of God, but that which is communicated by the word of God. The Christian is thus put into a position in which the creature does not stand. The first Adam was innocent but corruptible. The Second man was pure and incorruptible. The believer now (in spite of that which is corruptible in him) has received this incorruptible seed, and that by the word of God. This they had: yet the heart of the apostle

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was not satisfied, but must go forth with energy that God the Holy Spirit might act in them according to their individual need, and that "according to the riches of his glory", not only eventually to be enjoyed, but a spring of power now to be given, and that without measure. It is the same Spirit to quicken and to strengthen now as will fill the whole bride. Paul put no limit short of this.

"That the Christ may dwell, through faith, in your hearts". This is not having happy feelings, or suavity of character, etc. It is one thing to be safe in the ark on the Ararat of God, and another thing for Christ to dwell in the heart by faith. Oh! what a quantity of care goes out when Christ is there. If Christ is the Master of the house, and dwelling in it, He does not let the dust and cobwebs accumulate, but He fills it altogether: and should a sudden start come to the heart, there will be found not fear, but Christ.

Some people make love among believers into a commandment. This is not the secret. If Christ is Master of heart and conscience, He will teach brotherly love, and then will be apprehended "with all saints what is the breadth and length and depth and height". See the connection of understanding with being rooted, etc., here and in Colossians 2:2. I shall not understand, save as divine (not human) affections are in exercise. Breadth, etc., of what? Soon after Christianity was launched, philosophy came in with progression. Paul knew no length, breadth, etc., save what was in Christ; Satan knows many, but

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they are only his depths and can be detected.

Next, we are set in the fulness of God. Thus we have had first the inward strengthening by the Spirit; next, this is shown by Christ dwelling in our hearts by faith, rooted and grounded in love, that they might apprehend with all saints what is the length, and breadth, and depth, and height; thirdly, by this they might be filled with all the fulness of God; and fourthly, this is described as the power that works "in us". This fulness of God calls for something back. All that God gives Christ is yours: then I must praise Him. Can I be silent? Why not lift your voice to Him who is able to do exceeding abundantly above all you ask or think? We cannot expect too much.

Observe the distinct superscriptions of the prayers. The first is to God the Father of glory, the second is to the Father of the Lord Jesus Christ. The glory of Christ as the Servant of God and the glory of the only-begotten of the Father are quite separate. It is very different for Christ to say, "my Father and your Father", and "my God and your God" (John 20:17). When Christ took the servant's place, God was the Father of glory to Him.

Christ's sympathy flows out according to need down here. We have His sympathies. If we knew more of Christ's sympathies, the children of God might have more for one another. If full of sorrow yourself, go and sympathise with another, and your own will be gone.

Many a saint, if he knew what Christ's sympathy

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was, would wish to be left alone. Christ does not sympathise with my fleshly thoughts, but what He does is for the glory of God. He may have to break my will, and bring it to His. He will take up all the good, and He can make the face to shine; but it is of no use for us to ask for sympathy, if not set on the glory of God.

Our sympathy with Him is another thing: but He cares for us; John 16.

Let me ask (as exhortation) whether you pray for the acting of the Spirit as prayed for here. One of the reasons why the light and knowledge given connected with God and His Christ is so little entered into is connected with lack of prayer for the operation of the Spirit in this way. Christ is in heaven now. He was the Centre of the thoughts of the little company who followed Him in Galilee. Why should not you and I have Him practically as the Centre of our minds and hearts? All with them was simply done in the light and at the word of their Master. Had they boats to launch, nets to let down, all was at His word. This is a challenge to our hearts as to every-day circumstances. His presence in our hearts changes everything. It is very hard to be discontented when He is in the heart. How the thoughts of one's mind change with the company one is in! God has put us into a place where we may be sounding the unsoundable depths of the motives that have acted on Christ.

The Collected Writings of J. N. Darby, Volume 27, pages 139 - 141.

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COMFORT FOR THE MOMENT

P. R. Morford

Following on the apparent success of Satan in compassing the death of our Lord Jesus Christ, and thus ensuring His exclusion from this world, how great must have been his mortification and rage in discovering that Christ, in every moral feature, was still on earth as set forth in the living company composed of His saints.

Every effort of the evil one since has been directed to the displacement of this new and heavenly order of man here, in order to bring forward a being who will derive his character from himself, and answer to his own dictation in satanic wisdom and corruption -- the Antichrist.

Divine power has nevertheless preserved the same living company here, since the outset of Christianity, unchanged as to identity and character, if different as to the individuals composing it, and viewed as complete on earth at any given moment. The powers and principalities of Hades are ever in council to overthrow the church of Christ or to seduce it from its allegiance to Him, but attack on attack, levelled against it, has but served to detach it more from earth and to root it more firmly in divine love.

The rights of Christ, which were denied Him when here, and which await their public assumption by Himself in the world to come, are thus maintained against the usurpation of the enemy in the affections of those who are His, and as the fruit of this there is the refusal, in themselves or in others, of

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anything that would entrench on His prerogative or set aside His authority in regard of all that belongs to Him.

How immense then the privilege of having part in these conflicts for Himself, taken up in the joy of affection for His own Person, and in the consciousness of divine support.

The character of this heavenly company on earth is thus stamped as the 'church militant' -- a character which will be maintained until, in glory with Christ, it is displayed as the 'church triumphant'.

Mutual Comfort, Volume 1 (1908), pages 285, 286.

GRACE TO LIVE CHRIST

J. B. Stoney

I feel, though little able to maintain it, that every grace is only a means to one great end, and that is simply to live Christ in a world which has refused Him a place, and to reach this, one must begin within, and as one is within at the altar, one will be without with regard to the camp -- the angle of incidence equal to the angle of reflection.

Can you say that all the saints under your care are ready for the Lord at His coming? Well, if you carry them all to the "inn" in this scene, they will be ready for "home" when the Lord comes.

Letters from J. B. Stoney, Volume 1, page 258.

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DIVINE PERSONS SEEKING ASSEMBLY MATERIAL

R. Gray

John 4:19 - 26; Matthew 13:45, 46, 51, 52; Genesis 24:17 - 21; Proverbs 31:10, 11, 25, 26

We spoke earlier of getting the gain of what God has in mind for us in the way of blessing. The scriptures now read speak of divine Persons as seeking, and I would like, with divine help, to develop the thought. It says, "the Father seeks such as his worshippers"; the Lord is seeking and the Holy Spirit also; and the question would be, How far we are in sympathy with what divine Persons are doing?

Now, it would have been a very simple matter for God to produce what He had in mind as to the assembly by Himself and for Himself; and, in one sense, He has done that. But God has not produced the assembly simply as a matter of immediate creation. He made the creation as we know it, the physical creation, in six days as Genesis 1 tells us. But God has been working for a whole dispensation, over 2,000 years now, to form the assembly, and what He is seeking, at this present time, is material that is suitable to be built into this great masterpiece of His. For, let us make no mistake, the assembly, a creature vessel, is the crown of God's workmanship.

We should understand that the Lord Jesus was here as Man, but He was not created. Scripture plainly says, "the Word became flesh" (John 1:14); that was His own act. So we cannot think of the Lord Jesus as a creature. He was, and is, the Creator.

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But the assembly is a creature vessel, and God finds great pleasure in it. Well, if we are to be in sympathy with what God is doing, we have to understand something of His thoughts.

We have in John 4 the Lord speaking of the Father. He is addressing this woman of Samaria who had a difficulty about helping Him because she was a Samaritan and the Lord "a Jew" (verse 9). But the Lord patiently and graciously set it aside and brought her to the point where she was face to face with what God was doing. Now, the woman conceded first of all that He was a prophet, "Sir, I see that thou art a prophet", and then retreats again into doctrine, "Our fathers worshipped in this mountain", and so on. But the Lord sets all that aside and says, "Woman, believe me, the hour is coming" -- "Believe me".

I think one of the greatest tests we have to face today is the matter of faith. When so much that we (some of us who are older, at least), have relied on, and thought so much of, has been stripped away, what we are left with are the essentials of Christianity -- our link with Christ as Saviour; the knowledge of the presence and power of the Holy Spirit; and the truth of the mystery. God is still continuing with His great thoughts which are wrapped up in the mystery. And so the Lord says, "Woman, believe me". Now it raises the question as to what do we really see in the testimony? What do we see as we come together and speak of the truth? Do we see only small numbers and weakness? or, does this word come into operation

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-- "believe me"? In other words, what He was saying was to be accepted and acted on.

So the Lord says, "believe me, the hour is coming when ye shall neither in this mountain nor in Jerusalem worship the Father. Ye worship ye know not what; we worship what we know". Another important matter: "we worship what we know". And then He says, "But the hour is coming and now is". There is no greater time in the history of the world than the present time. If we go back to the previous dispensations -- the time of the patriarchs, or of the prophets, up until the time of John the Baptist, each of these times had its own features of greatness, and some of the saints in those dispensations were outstanding men and women. But there is no time like the present one, when the Holy Spirit is here in the saints and maintaining things for God. And what is happening in this hour is the building up of the assembly for the heart of Christ, and for the worship and praise of God. So the Lord says, "the hour is coming and now is, when the true worshippers shall worship the Father in spirit and truth; for also the Father seeks such as his worshippers".

We speak much, and rightly so, of the Lord's work -- what a work He did! We will touch on it later, if the Lord will -- how great it was and how full; what He bore in settling the moral question, but I think sometimes we may overlook the Father's work. "My Father", the Lord says, "worketh hitherto and I work" (John 5:17). What was the Father doing? Well, we know from the evidence of this gospel

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that He was drawing to Christ. "No one", the Lord says, "can come to me except the Father who has sent me draw him" (John 6:44). So, if we are here today having a living, present link with the Lord Jesus Christ as Saviour, it was the Father's work. Think of that! The Father has been working. Paul says in Colossians, "giving thanks to the Father, who has made us fit for sharing the portion of the saints in light" (chapter 1: 12). Think of the Father's work with saints, as Hebrews too would indicate: "shall we not much rather be in subjection to the Father of spirits, and live?" (chapter 12: 9).

Well, the Lord goes on to say, "the hour is coming and now is, when the true worshippers shall worship the Father in spirit and truth". The literality of things which the woman was engaged with, and connected with Jerusalem, was about to be superseded. It had been superseded, we might say, in the Lord's life; and it was about to be fully as a consequence of His sufferings and death, and the true worshippers are going to worship in spirit and in truth. Well, that is open to us. The true worshippers whom the Father now seeks are set together and form a vessel in which the praise of God goes on. The question is, Would I be found among such?

So it says, "The woman says to him, I know that Messias is coming, who is called Christ". You see, there is a tendency to say, 'Yes, we accept the truth, and things will be alright when the Lord comes', but the Lord brings the woman face to face with reality. He says, "I who speak to thee am he". There was no

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more discussion, nothing more to be added; the woman was face to face with the actuality of what was being spoken about. And I suggest that that is a feature of the present day because the Spirit of God is here. How great are the known presence and power of the blessed Holy Spirit. It is like the immediacy of what God is doing; He says, That is the truth and that is the means of working it out. Well, the woman got the benefit, and she went off and said to those to whom she spoke, "Is not he the Christ?" (verse 29). That is, she accepted that the anointed Vessel was there, "the Christ".

Matthew 13 speaks of the Lord, typically, as "a merchant seeking beautiful pearls". It is something that can be a great comfort to us to consider that what the merchant found was perfect, "of great value". We have to bear in mind that when the Lord thinks and speaks of His assembly He is contemplating what is complete. I know that there are difficulties and exercises that have to be worked out, but we can be comforted by the fact that the Lord has found something that satisfies His own heart.

Now, we might say, That is so, but it is rather abstract; but what I would plead for is this, when we come together at the Supper, there it is -- I do not say the assembly in a place, but what is there is an expression of what is proper to the assembly, "when ye come together in assembly" (1 Corinthians 11:18). We come together to remember the Lord Jesus, and it is right that we should. But I believe we should consider not only what we find at the Supper (for we

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find blessing and great help and an uplift to our spirits) but what does He find? We might again refer to the smallness of the company -- that has nothing to do with the matter, and, I verily believe, when the Lord comes in amongst His own and finds true assembly features appearing there, that it satisfies His heart.

That makes the Supper very important. You say, Is it important to us? Indeed it is, because we need it, and we have long been taught that it is food for the wilderness, and so it is. One thing that has impressed me recently as to the Supper is its sheer simplicity; it is not elaborate, there is no ritual connected with it. The loaf is before us, and a brother gives thanks for it. As to the loaf, Paul reminds us that it represents the body of Christ, every blood-bought saint (1 Corinthians 10:17). But what then? The loaf is broken so that we may partake of it. The blessings that the loaf speaks of do not become available to us until we accept the fact that these blessings come to us only because Jesus died.

Then thanks is given for the cup, and we drink from it, again in happy fellowship with one another. Thus we partake of the emblems and call Him to mind. Is it true that He would come in amongst us? I do not say us in any other sense than those gathered truly to His name. Is it so? Well, I think it comes under the heading of what we quoted earlier, "Woman, believe me". The Lord does come to His own where He finds faithfulness. I do not seek to define it any more closely than that, but what I do

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see is that the Supper is a vital part of christian life. We may say that it is an outward institution -- so it is, but it is the gateway to what opens up to us in the way of privilege in the service of God.

The Lord comes in on the basis of His own words, "I will not leave you orphans, I am coming to you" (John 14:18). Now I pause here. We are not here to talk about imaginative things, what we speak of is divine truth given in the power of the Holy Spirit, set out in Scripture, and borne witness to by saints. The Lord comes in and He brings the atmosphere of heaven with Him.

Now I stress this because there is always the fear that we resort to what is imaginative and not of God. What is being said, I believe, is of God, and given by the Spirit of God. The Lord comes in and makes Himself known, He gives us a touch of His own presence, and what appears is the shining of His glory. You could not be in the Lord's presence without gaining some sense of the greatness of Who was there. Scripture speaks of "looking on the glory of the Lord, with unveiled face" (2 Corinthians 3:18), the shining is there, and we see it by the Spirit. And what happens? -- the affections of the saints are drawn to one Man and what comes out is assembly affection. What a fine thing that is!

These things are very real, and, I believe, the Lord takes up what He finds, and that is the point of this scripture: "having found one pearl of great value, he went and sold all whatever he had and bought it". Now, that was once, that was historical.

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But I believe the principle of it operates when the Lord comes in; it is not a question then of selling all that He has, for He has secured what He desires, but when He finds an expression of it He takes it up and fills the assembly with a sense of His own affection, and then leads the saints into the Father's presence.

The section read in Genesis 24 speaks, in type, of the Holy Spirit looking for a bride for Christ. This works out, I believe, in the history of believers, each one taken up as a result of the Father's work, and drawn to Christ. But we have to add that what we are is the fruit of the work of the blessed Holy Spirit too. Rebecca, as we know, reacted positively to the suggestion of the servant. She gave him to drink; and we need to be careful to give to the blessed Spirit of God a refreshing touch of affection. There is only one reference in Scripture, that I know of, to the love of the Spirit -- there is "your love in the Spirit" in Colossians 1:8, but "the love of the Spirit" is in Romans 15:30, and we should not forget that the blessed Holy Spirit is a divine Person to Whom we should yield praise and worship.

What I really wanted to touch on in this scripture was the reference in verse 21, "the man was astonished at her, remaining silent". It says of the Lord at one point that He wondered at the centurion, saying, "Not even in Israel have I found so great faith" (Luke 7:9). And what I believe is involved in this is that it is one divine Person taking account of the work of another divine Person in men. There is just a hint in Genesis 24, I believe, that there was a work

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already in Rebecca's soul which caused the servant to wonder. It gives us to understand that divine Persons are working together. We have spoken about the seeking of the Father, and the Lord seeking and now the Holy Spirit, and we need to see that the Godhead, the three divine Persons, are not only seeking and working individually, but They are working together. It makes the work of God in us very important when we consider how interested divine Persons are in each one of us, right down to the children.

We were saying recently, that, when you were baptised, your name was called and, at the same time, there was another Name called. Now, think about it. Your name, whatever it is, John or Ian or Rachel or whatever, was called alongside that of the Father and of the Son and of the Holy Spirit. Do you think that God was not listening when your name was called and His Name called? Of course He was! God has His eye on you for blessing. You are not eternally saved because of your being baptised, it but brings you close to the sphere of salvation, the precincts of the house of God, as it were. But God has His eye on you, the three Persons of the Godhead, and They would work together for your blessing; not only for your initial salvation but that matters might be completed with you, and you might become serviceable in God's house and in God's work.

Our scripture in Proverbs 31 raises the question, "Who can find a woman of worth?" God would leave the question with us, I believe. What is your

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impression of the assembly? "Her price", it says, "is far above rubies. The heart of her husband confideth in her, and he shall have no lack of spoil". I think what was remarked earlier is important, that is, that God from earliest times, in His wisdom, has hidden things, but has so arranged matters that we can inquire into them. "The glory of kings is to search out a thing" (Proverbs 25:2).

"Who can find a woman of worth?" Where is the assembly to be found? God would point us to it. I will make one suggestion: if you want to find the assembly -- that is, the "woman" -- look for the Man. If you come to Christ and are free with Him, and go on in exercise, I may say from the basis of Scripture that He will not leave you long until you are led on to some impression of what the assembly means to Him. The assembly is a great vessel; it says, typically, "Strength and dignity are her clothing, and she laugheth at the coming day". Strength and dignity, I believe, connect with the anointing, and the assembly is an anointed vessel, hence dignity marks it.

When a brother gives out the notices on Lord's Day morning, he stands up because he is acting in the power of the anointing. That is one point, and the second is, he is addressing an anointed company. Now, this may seem like assumption, but the company is made up of persons who have been taken up by divine, sovereign grace and brought into blessing, but God, in so doing, has put His mark on them, and such are sealed and anointed by the Holy Spirit. What for? To be useful in the testimony. "She

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openeth her mouth with wisdom; and upon her tongue is the law of kindness". The effects of grace are seen and yet there is the regulation and control that the law of kindness would suggest. As long as the Spirit of God is here, and way is made for Him, there will be regulation, but it will be marked by the grace of the present dispensation.

May the Lord bless these things to us for His Name's sake.

Stratford-upon-Avon, 13 July 2002.

THE LORD'S DESIRE TO ADD TO HIS PEOPLE

H. F. Nunnerley

Matthew 26:21, 26 - 30; Mark 10:32 - 34; Luke 19:9 - 11; Luke 24:28 - 36

I would desire, by the Lord's help, to say a word in connection with the thought that the Lord would add spiritually to each one of us.

As we look back over the past, there is one thing we must all admit, and that is that the Lord has given us much. When we think of the ministry of the present moment that the Lord is giving in the house of God, there is one feature that must come home to each one of us, and that is the bountiful measure that has marked the divine giving. And as we think of ourselves at the close of the church's history, just on the eve of her translation to be with the Lord Jesus Christ, one feels that every heart must be divinely impressed with the wealth of blessing that the Lord is pouring into the souls of His people. If an appeal

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were made to those of us who have been privileged to be together today, I am sure that each one must have been impressed by the way the Lord has opened His hand and ministered to us.

Now, as I have said, there is one simple thought which I would like to bring before you, and that is that in each of these incidents we have read together, the Spirit of God would impress us with the fact that God is waiting upon each one of His people in order to add to them in a spiritual way. In the gospel of Matthew it is said in chapter 26: 21, "And as they were eating he said, Verily I say to you, that one of you shall deliver me up", and then again in verse 26, "And as they were eating, Jesus, having taken the bread and blessed, broke it and gave it to the disciples, and said, Take, eat: this is my body". In the one case it is as they were eating that the Lord Jesus announced that one of them should betray Him. Jesus said, "Verily I say to you, that one of you shall deliver me up". It is then that the news is broken to the company of this act of treachery that was to mark Judas.

Now, when we think of that for a moment in the light of what the apostle says to the saints at Corinth, we are reminded that it was on the same night in which the Lord Jesus was betrayed that He took bread (1 Corinthians 11:23). But what I desire to emphasise here is the reference to the Passover (Exodus 12) and the appropriation of the death of Christ in its passover character. It is the great basic type of the death of Christ, what one would speak of as the great fundamental

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type in the Old Testament in view of redemption. The day of atonement is the basis of the gospel typically (Leviticus 16). The passover suggests that, in the thought of eating it, there is the appropriation of the Lord Jesus as the One who in love went under the judgment of God on our account, so the Spirit of God would emphasise those words, "as they were eating".

But what is before me is to impress upon our hearts that the Lord is waiting upon His people. Think of His patience; how He is waiting upon each one of us to minister to us. We find in this connection it is said, "as they were eating, Jesus, having taken the bread". One would desire to challenge our hearts whether we have appropriated the death of Christ in its passover character. Have our souls fed on the love of Christ as the One who bore the holy judgment of God?

I think we must all have observed in the record given us in Matthew, that the Spirit of God emphasises the fact that the Lord Jesus blessed the bread, that is, He invested that symbol with a divine meaning to our souls. We have all come to recognise in those holy symbols that they are the emblems to us of the precious body and blood of the Lord, and we find that it is as they were eating, as they were appropriating the passover, that the Lord instituted the Supper; it is set in that connection. We read, "as they were eating, Jesus, having taken the bread and blessed, broke it and gave it to the disciples".

Well now, one's heart would appeal to you in

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connection with the drinking of the cup, a cup in which there is not one single element of bondage. I believe the divine intent in connection with the institution of the Supper, as given to us in Matthew, is that the Lord would liberate our hearts -- the hearts of His people. As we drink of that cup, a cup of blessing, as it is called, and in which, as we have said, there is not a single element of bondage, you feel that it touches the simplest point and appeals to the very youngest believer here, for we are reminded of the fact that "this is my blood, that of the new covenant, that shed for many for remission of sins".

What one would further observe in connection with this is that the whole power of the liberation of the christian company lies in the drinking of that cup. These disciples had been connected with a religious system of things, and the Lord would liberate their spirits and set them free as they drink of the cup. It is to be noted that it is from that point it is recorded, "And having sung a hymn, they went out to the mount of Olives". As we drink of that cup, it unfolds before us the great privilege accorded to the assembly, for we read that they passed from that point into the spiritual region, the mount of Olives suggesting the region of the Spirit.

But what I have before me, as I have said, is to seek to indicate in this simple way how much more the Lord would add to His people, but there must be conditions on our side. It is said that as they were eating the Lord disclosed to the disciples the treachery that was to mark Judas (verse 21), and then again, as

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they were eating (verse 26), the Lord instituted the Supper. Then He opens before them, as we have said, the high privilege accorded to the assembly ... They move and go with Him to the mount of Olives, that which to us answers to the region of the Spirit. One would desire just to challenge one's heart as to whether the Spirit of God can say of us, "as they were eating" -- that this appropriation of the death of Christ is true of us, so that the Lord would add much more.

I turn now to the passage in Mark 10, and what we see there is that it is said of the disciples that "they were in the way going up to Jerusalem, and Jesus was going on before them; and they were amazed, and were afraid as they followed". Now, in each of the gospels a certain way is put before us. In Matthew we have the way of righteousness opened up to us, and the Lord is presented there as the One who leads in the way of righteousness. In Luke it is the way of wisdom, and as we tread the paths of wisdom the Lord would say to each one of us, I will "cause those that love me to inherit substance" (Proverbs 8:21). But when we come to John it is the way of love that is presented to us; it is the way of surpassing excellence that is put before us, and if we follow the Lord we see that way of love.

In Mark's gospel it is not the way of righteousness, nor the way of wisdom, nor the way of love that is opened up, but the way of suffering. We have been often reminded that Mark is the gospel that has peculiar relation to suffering; it is the gospel in

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which we get the most precious details in regard of the sufferings of the Lord Jesus Christ; and the priestly way in which he dwells upon the features of the Lord's holy sufferings commands the reverent worship and adoration of all our hearts.

So we get here, "they were in the way", that is, in the way of suffering. Some of us have been considering the sufferings of the apostle Paul, who was the greatest vessel of suffering next to the Lord Jesus Christ. The Lord comes before us, as we have seen, as the great Vessel of suffering, and here it says of the disciples, "they were in the way". I would like to challenge each one here as to whether, if the Lord searched each of our hearts, we should be found following "in the way". Matthew would test us as to whether we are eating, but Mark would challenge us as to whether we are "in the way". We may have taken up the holy service of the Lord Jesus Christ; we may be active in that service, but, brethren, the Lord would ask each one of us here, Are you "in the way"? Are we prepared for the way of suffering? Paul's word to Timothy was that he was to take his share in suffering (2 Timothy 2:3). One feels how one's heart has often shrunk from this -- from this way of suffering. We cannot enter upon this path lightly.

You will remember the young man in this gospel who sought to follow the Lord, and that no sooner had he put his feet in the way of suffering than he was laid hold of and stripped of his clothing and fled from them naked (chapter 14: 51, 52). But what a comfort to our hearts it is that though on the one side of

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the crucifixion we have a young man naked, on the other side of it we have a young man clothed in a white garment (chapter 16: 5). One loves to think that the death of Christ in the gospel of Mark has brought about this immense change.

Then further, it is said here that as they were following, the Lord "taking the twelve again to him, he began to tell them what was going to happen to him", and, according to the record given in this gospel, He enlarged on the subject of His sufferings. What a holy subject for all our hearts! Our souls cannot but be divinely moved as we contemplate the sufferings of Christ, and to think, too, that those holy sufferings should be a subject of teaching. So the Lord says here, "Behold, we go up to Jerusalem, and the Son of man shall be delivered up to the chief priests and to the scribes, and they shall condemn him to death, and shall deliver him up to the nations: and they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him; and after three days he shall rise again". One feels that if there is to be true Levitical service in the house of God, it is absolutely essential that our feet should be in the way of suffering, and that the Lord Jesus should be our Teacher, unveiling His sufferings to our hearts so that we are prepared for the path, as it is said of the disciples, "And they were in the way".

What a source of consolation it is that His treading the path of suffering brings into view the light of the resurrection world. Whatever the suffering may be, the Lord sheds upon the way of suffering the

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light of the resurrection world, and so one would like to emphasise this simple thought that is said of them, "as they followed". The Lord would challenge each one of our hearts as to whether we are prepared to follow.

Ministry by J. Taylor, Old Series Volume 96, pages 187 - 195. Barnet, June 1929 [1 of 2].

THE OBJECTIVE AND SUBJECTIVE

J. B. Stoney

The above terms involve much in divine things; the first describes God's grace, what God has done for us; the second, the work of grace in us, how we answer to His purpose. There is a tendency in us all to be occupied with either of them to the exclusion of the other, and this is a cause of great moral defect.

There are two systems of doctrine prevalent in Christendom: the one taken from the objective side is called Calvinistic -- the other taken from the subjective, called Arminian. It is of deep importance for us to understand how the objective and subjective are maintained together.

In Old Testament times we see certain blessings given by God to man. After the deluge man was set up in a new way on the earth, in favour and in power, and instead of using his power for God, his independence of God culminated in Babel (Genesis 11). There was no answer in the heart of man to God's grace; the subjective was ignored.

When God gave promises to faith, while there was the obedience of faith, there was answer to the

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promise, so that the subjective state became the proof that the promise was of God, as we see remarkably in Abraham's case. He "believed God, and it was reckoned to him as righteousness" (Romans 4:3), and he proved experimentally his faith in God forty years afterwards when he offered up Isaac, a remarkable evidence of his dependence upon God, and of his obedience of faith. See James 2:21 - 23: "Was not Abraham our father justified by works when he had offered Isaac his son upon the altar? Thou seest that faith wrought with his works, and that by works faith was perfected? And the scripture was fulfilled which says, Abraham believed God, and it was reckoned to him as righteousness", etc. He not only believed that the promise came from God, but he gave a most wonderful evidence of his faith in the God of promise by the experimental obedience in which he proved it.

When Israel had lost faith, there was no answer in them to the promise of God. They had been carried down into Egypt (figuratively the world), and there became bondmen. But God delivered Israel out of Egypt. Moses fully responded to His grace; he conducted the people through the wilderness, and Joshua brought them into Canaan. There God looked for the obedience of faith; and He gave them a king after His own heart, so that the power to rule which God had given to man was now with Israel. But they forsook God; there was no subjective answer to God's grace; and they were carried into Babylon, and eventually power was transferred to the Gentile,

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and Israel came under the rule of Rome.

We see all through how God was for them, which is the objective; on the other hand, we see how few answered to His grace with experimental ability to enjoy it, which is the subjective. It may be reasoned here that man had not then received the Spirit, and therefore was not able to answer to God's purpose; still we see very plainly how God expected a practical course corresponding to His grace. If we study the prophets we see how Israel failed to answer to the grace of God; the objective was perfect, and continued, though at times there was no subjective, no answer to it in the people. The great plaint in the prophet Isaiah was, "What was there yet to do to my vineyard that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?" (Isaiah 5:4). Again, in Jeremiah the Lord says, "my people have committed two evils: they have forsaken me, the fountain of living waters, to hew them out cisterns, broken cisterns that hold no water" (Jeremiah 2:13).

When Christ came, both had their perfect place with Him. He knew the full purpose of God's heart, and He completely answered to it, so that He combined the two in Himself. He could say, "I do always the things that are pleasing to him" (John 8:29). Now by the grace of God every believer is saved by what God has wrought; in this the believer has no hand nor part, all is of God's pure grace. When in faith His grace is accepted, having believed on Him who raised Christ from the dead, you receive the

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Spirit of God, that you may not only know that God is for you, but that you may have the nature and ability to be a witness of His grace through His Spirit dwelling in you; so that it is not by any attempt of your own, or by introspection, that you answer to His grace, but by His Spirit who makes it true to you, that it is, "I am crucified with Christ, and no longer live, I, but Christ lives in me" (Galatians 2:20). The objective and the subjective should be combined in every believer, and thus he would be an imitator of God as a dear child of His (Ephesians 5:1).

But Christendom has departed from the purpose of God, and having no true idea of His grace, there has been the attempt to be subjective according to human ideas, adopting the law as a rule of life; for where the objective is lost, the subjective must be imperfect. Hence we see the varied attempts in the godly to recover lost ground ending in confusion and extremes; the one contenting themselves that all is done by God, and thus losing sight of the work of the Spirit in us -- the subjective effect on our side; the other ignoring or limiting the objective, or God's purpose for us, and thinking that by persistent doing and religious exercises we may arrive at what will please God. Not knowing in themselves that the law of the Spirit of life in Christ Jesus has made them free from the law of sin and death (Romans 8:2), they try to improve themselves -- to make themselves more fit for the eye of God, instead of seeing that they are before Him "in Christ".

When Christendom departed from the truth that

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the grace of God had conferred all on us, and had become leavened by Judaism, some had zeal though not according to knowledge, in attempting to establish their own righteousness, but did not submit to the righteousness of God; hence the objective being little known (which is true of Christendom to this day), the subjective must be unknown or imperfect.

But I must add that when the knowledge of the objective -- the fulness of God's purpose in grace, was restored to the church during this [19th] century, many received it gladly; but the effect on some was that because God had done all for them, there was no claim that they were to be in moral correspondence to it; the purpose of God in grace was accepted, but the work of the Spirit in them to enable them to answer to that purpose was overlooked; consequently instead of commending the greatness of God's grace which they knew objectively, they accepted this knowledge of His grace, without the experimental state that could enjoy it. This could only result in earthly-mindedness; and in union with Christ not being known and realised, so as to come from Him, and so to maintain His name in heavenly power on the earth.

No one can read the epistles and John's gospel in the light of the Spirit, without seeing that the great burden of them is that Christ should be formed in the saints, so that they might be able to enter experimentally into God's grace. If we look at the objective we have everything in Christ, but there is no fruit unless we abide in Him. In John's epistles the great point

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is, "now, children, abide in him" (1 John 2:28). This has nothing to do with looking in on yourself, because the first experience on Christ being formed in you is that "our old man has been crucified with him" (Romans 6:6). "If Christ be in you, the body is dead on account of sin, but the Spirit is life on account of righteousness ... but if, by the Spirit, ye put to death the deeds of the body, ye shall live" (Romans 8:10, 13).

This is all experimental, bringing us into personal acquaintance with the life and power of the Lord Jesus Christ. Souls are deceived by separating the subjective from the objective. God bestows the gift of His grace, and by His Spirit He fits every believer for the enjoyment of His grace. It is impossible for a person walking in the Spirit not to be in a state to enjoy the grace given, just as the prodigal received the best robe -- Christ, in order to enjoy the great supper.

No one can experimentally reach Christ where He is until he is conducted by the Spirit over Jordan, to the sphere of Christ's life; there He is known as Head, and there union is realised. I have never seen anyone who confined himself to the objective (though he may be very clear as to what God has wrought) who seemed to have any acquaintance with Him as over Jordan, or of being in association with Christ in heaven. Each of us must remember that we are in presence of the Laodicean phase of the church's history (Revelation 3:14 - 22), where they boast of their christian privileges and great acquisitions,

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without Christ, and without any practical benefit from them.

Ministry by J. B. Stoney, Volume 8, pages 278 - 283. May, 1896.

APPRECIATION OF THE BIRTHRIGHT

F. Ide

Genesis 24:58 - 60; Genesis 25:19 - 23, 27 - 34; Genesis 27:1 - 4, 46

This morning and afternoon we were taking account of what "we have", and I would like this evening to point out to you the reason why we often are not in the good of it, the reason why we do not enter into the joy which is in the thought of God for us. The thought of God for every one is that there might be restfulness of spirit and joy, that the soul might well up with thanksgiving and praise to the blessed God Himself! So I take up these scriptures to show why it is that we are often not in the good of it, we who have a link with Christ.

The scripture in Genesis 24 is really the commencement of what I have in mind. Rebecca was taken up as a bride for Isaac because she was of the same kindred. That is, as having come in under the hand of the Spirit, as each one of us is a result of the work of the Spirit, we have a link with Christ. Rebecca, as coming forward according to the desire of the one who had sent for her, and having received the foretaste of what is ahead, is now asked to move.

I do not doubt that when we first started and there came upon us the touch of Christ, we had the sense of the joy that was before us; we did not understand

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much of it, but we had an inkling of what there was for us and what there would be available to us. Rebecca gets this, she gets the gold and silver ornaments -- a first touch of what would be hers; and then she is asked if she will go with this man. Her answer is, "I will". "Wilt thou go with this man? And she said, I will go".

I put it to you now, have you ever come to that? Have you ever been prepared to be wholly committed to the hand of the Holy Spirit, the One who is able to give you the power and affections necessary for movement in regard of Christ who is the Objective of the thoughts of the blessed God, and who is being presented to you constantly in some way or another by ministry from God? I pray that you may be attracted to Him. The Spirit's objective with every one of us is that we might be brought more fully into touch with Christ. He would constantly bring Christ before us, as it is said of Him: "He shall glorify me, for he shall receive of mine and shall announce it to you" (John 16:14). That is what this man, Abraham's servant, did as he went along. And Rebecca is prepared to come under his guidance as having committed herself to him.

I ask you, beloved friends, where do you stand in relation to this? Where are we, every one of us, as having professedly committed ourselves to the hand of the Spirit? Do we move on in that line, or are we moving on in this scene in the power of the man after the flesh? If the latter, we shall see what its end will be, and we shall not enter practically into the

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joy or the satisfaction of that which we have been speaking about today, in regard to what "we have".

We shall find, in chapter 25, the movements of Rebecca. She has moved on, and the position she is in will serve to bring before us the thoughts I have. She is presented to us at this point as one who is spiritual; that is, she is, typically, truly under the hand of the Spirit. She had been in contact with Isaac: he, no doubt, unfolding to her his knowledge of the mind of the blessed God; and what she was interested in, and what you and I are interested in, I trust, is the birthright. What we have had today forms a part of that which is included in the birthright -- the Christian's birthright. The birthright belonged to the firstborn, and we know well enough that every one who has a link with Christ belongs to the company of the firstborn ones (Hebrews 12:23).

Beloved friends, as Christians you have the birth- right and a right to all that is included in it. How many of us have any concern in relation to it? We find with Rebecca that, when she inquires of Jehovah, she gets an answer; she is told that the elder shall serve the younger. What would she understand by that? She understood that the younger, in this case Jacob, should have the birthright. She learned that Jehovah, in His sovereignty, had set His thoughts upon Jacob, and it is said of Rebecca that she loved Jacob. On the other hand, it says that Isaac loved Esau because of venison.

Now that indicates the two thoughts I have before me, and I would inquire where we stand in regard

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to these things. Some of the young people are probably saying, A good deal has been said today and I understand very little of it. I should not be surprised to hear this, but, after all, you would come to this conclusion, as thinking over things, that there are some here who do understand somewhat of these things and who have entered into the joy of them. What makes the difference? It is a question of whether we are on the line of Isaac or on the line of Rebecca. Rebecca loved Jacob. Why did she love him? He was lovable in a spiritual sense, and, besides, she understood from what she had taken in of what Jehovah had communicated to her, that His great thoughts were centred in Jacob; that is, the birthright was to be his. But Isaac loved Esau because he loved venison. I ask you again, beloved, where do you stand in regard to these things? What is your great objective? What are your thoughts, your desires, in relation to the system into which you have been brought? Are they connected with the birthright?

You may say, How do you know that I am not interested, that I do not love the birthright? Well, I can know by what marks you. Where do you stand in regard to the thoughts of the blessed God? Where do you stand in regard to the desires of the Lord Jesus? We have been speaking today of the altar which is the basis of all these things. "We have an altar" (Hebrews 13:10) -- have you appropriated the Christian's altar? It is included in the birthright.

Where do you stand with regard to the Lord's

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supper? That is a part of the birthright. It is that which the blessed God, in all His consideration for us, has brought in; it is for every one who has faith in Christ, every one who has a link with Him as a result of trusting in His precious work; it is not only what is proposed for you, but what is desired of you by the Lord, and if you valued the birthright you would certainly be taking this up. It is one of the most definite things -- simple in all its simplicity, but blessed in all its blessedness! It is for all you young people here -- those of you who have put your trust in Christ. You say you love the birthright: how can you love it, how can you appreciate what is yours, if you do not take up the privileges connected with it? What results there would be -- results for yourself and for the blessed God -- if you were to take up all that is connected with the birthright!

Ministry by J. Taylor, Old Series Volume 120, pages 127 - 131 [1 of 2]. Detroit, 1 September 1934.

DIGGING, BUILDING, FIGHTING

W. J. Young

Luke 6:47 - 49

James, the apostle of practice, says, "be ye doers of the word and not hearers only" (James 1:22), and in so saying he supports the above words that came from the lips of our Lord Himself. Do we not tend to escape the edge of the word by limiting it to an application in the gospel? It is true that our forgiveness -- our eternal security from God's judgment -- is based upon the Rock, Christ, but it is as true that everything

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in our lives that can stand the scrutiny of God, that can give Him pleasure, must have Christ Himself as its foundation. And this calls for digging on our part. To have Christ as a basis for all our thoughts and for all our actions implies constant self-judgment -- the getting rid of what is unstable and useless -- what we rightly term, though the word is in danger of becoming hackneyed -- exercise.

The beautiful type in Numbers 21:18, "Well which princes digged, which the nobles of the people hollowed out", indicates that the liberty of the Holy Spirit, who ever calls attention to Christ as the foundation, is to be gained by energy in making room for Him, and every leader among the people of God would be active in this way.

To be satisfied with an assurance that our future has not the terror of judgment for us, and to be indolent, or self-complacent, inactive in the service of the Lord, careless as to His praise, in a word, the avoidance of exercise, is to be like the man who did not dig, who heard the sayings of Christ, but did not do them.

In Nehemiah, where the subject is building, the seeking to maintain what God had recovered to them in the book of Ezra -- the temple -- we find another contrast: "Baruch the son of Zabbai earnestly repaired another piece" (chapter 3: 20); "the Tekoites repaired; but their nobles put not their necks to the work of their Lord" (verse 5).

Building the wall of Jerusalem seems to suggest to us assembly exercises, for which there is such

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abundant scope. Whatever part of the world we turn to, what opportunities of building there are in connection with those who are dear to Christ! In the service of prayer, in the support of the meetings, in the visitation of the sick, in the spread of helpful literature, what avenues are open to all of us, apart altogether from any question of special gift! Are we working earnestly? Are we doing what the nobles of the Tekoites did not do -- putting our necks to the work of the Lord? It is said of the Lord (our perfect Example), "who went about ... doing good" (Acts 10:38) "I do always the things that are pleasing to him" (the Father, John 8:29). "For the Christ also did not please himself" (Romans 15:3). "He spent the night in prayer to God" (Luke 6:12). He "gave himself" (Titus 2:14).

And Paul (of like passions with ourselves) can exhort us, "Be my imitators, even as I also am of Christ" (1 Corinthians 11:1). We know how he built, and laboured and prayed and spent himself, in the spirit of the Master to Whom he was so devoted.

And in fighting, the book of Judges supplies us with a contrast for our instruction and stimulation: "Curse Meroz, saith the Angel of Jehovah; curse, curse the inhabitants thereof; for they came not to the help of Jehovah, to the help of Jehovah among the mighty. Blessed above women shall Jael the wife of Heber the Kenite be ... She put her hand to the tent-pin, and her right hand to the workmen's hammer ... and she smote Sisera" (chapter 5: 23 - 26).

Jael was a doer of the word. She was no neutral,

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no mere onlooker. She had "understanding of the times" (1 Chronicles 12:32). She knew Israel (the people of God) had been attacked. She knew Sisera for an enemy. She knew the battle was Jehovah's. She did not put the responsibility on others. She did not shirk. She used what was to her hand. She acted as men would say, contrary to her nature, against human standards of conduct, but she earned the blessing of God, the commendation of the Holy Spirit. What an example for us in these Laodicean days (Revelation 3:14 - 22), days of neutral tints, and lack of definiteness. How nauseating to the Lord is lukewarmness, and it is the very atmosphere of Christendom today. The strong expressions as to Laodicea seem to answer to the curse upon Meroz. Meroz did not take sides with the enemy, Meroz did not oppose the people of God, but they did not commit themselves to the conflict for God.

Jude speaks of earnestly contending for the faith once delivered to the saints (verse 3).

Everywhere a spirit of antichrist is active, truth is being watered down to suit low spiritual conditions. Under a plea of charity, Christ is being robbed of the supreme place which is His by right, and multitudes of redeemed people are like Meroz, neutral as to it, and almost pride themselves in being so.

May we be found like Jael, recognising the enemy and resisting him, strengthening the hands of those who are fighting the battles of the Lord, those who are our God-given leaders. Deborah and Barak were honoured of God as deliverers of Israel, but

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Jael has a high place in the roll of honour.

May we covet thus to be approved of God -- doers of the word!

Words of Truth, Volume 3 (1945), pages 101 - 104, Melbourne.

INFINITUDE OF OBJECT AND CAPACITY

J. N. Darby

It is a great thing to have an infinite Object, and an infinite Capacity -- God, and the Holy Spirit in us. I know well it is in a finite creature, and here in a poor earthen vessel, but there is nothing like it in those who are finite, and connected with the full display of God in redemption. And this infinitude of object and capacity are brought together by the Holy Spirit dwelling in us, "he that abides in love abides in God, and God in him" (1 John 4:16), and "Hereby we know that we abide in him and he in us, that he has given to us of his Spirit" (1 John 4:13); "the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us" (Romans 5:5).

The angels, as creatures, we know are above us, not only excel in strength, but are most lovely in their sinless service, but of course they are not subjects of redemption, of that love which reached from the divine nature to man's sin, and displayed the former (while it brought to light the latter too), and that to bring man into the glory of God, and righteously through the work of Christ. Then the Holy Spirit gives us divine power to enter into this.

Notes and Comments on Scripture by J. N. Darby, Volume 2, page 161.

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COMMITTAL TO CHRIST AND HIS INTERESTS

J. G. Frame

John 19:25 - 27; 2 Chronicles 29:11; 2 Samuel 23:8 - 12; Psalm 134:1 - 3; Ephesians 6:10 - 20

I want to speak from these scriptures about committal to Christ, and to His precious interests here. In each of these scriptures the thought of standing comes before us. It is a great matter to be able to stand in faithfulness and devotedness to the Lord Jesus against the rising tide of evil. How precious that is! I believe the Lord would test each one of us as to our committal. We need to renew our committal every day so that we are found faithful to Him who has died for us that we might be His.

So the test in this first scripture is the cross of Jesus; the cross was the way He went out of this world. Think of the ignominy and the shame of the cross! It was the punishment that was reserved for the vilest of persons, and that was accorded to your Saviour and mine. Yet, in the midst of all that, there were women who stood "by the cross of Jesus". Three Marys are singled out here; 'Mary' speaks of bitterness. Think of the bitterness that must have entered into the souls of these persons as they stood there in faithfulness to the Lord, amidst all that was going on around them. The Roman soldiers were mocking the Lord Jesus. If you read the first part of Psalm 22, you get some idea of how the Lord felt these things: "Many bulls have encompassed me; Bashan's strong ones have beset me round. They

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gape upon me ..." (verses 12, 13). So, in John 19, I believe, the Spirit of God delights to record that persons were standing by the cross of Jesus. Are we prepared to stand there? I think that is a challenge at the present time. You will remember how Paul could say, "far be it from me to boast save in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world" (Galatians 6:14). The Lord Jesus Himself said, "Ought not the Christ to have suffered these things and to enter into his glory?" (Luke 24:26). Beloved brethren, that is the way of suffering and reproach. We must be prepared to deny ourselves, to follow Jesus and to stand, as it were, by the cross.

"And by the cross of Jesus stood his mother". Think how she would have tenderly cared for the Lord from a Babe! Then what Simeon said in the temple as he held the Child in his arms: "Lo, this child is set for the fall and rising up of many in Israel", and "even a sword shall go through thine own soul" (Luke 2:34, 35). Would she not have remembered those words of Simeon as she stood there by the cross of Jesus? She made it clear that she was siding with the Lord in the midst of that awful scene of denial and shame. Well, John, "the disciple ... whom he loved", was there also, and the Lord says to John regarding His mother, "Behold thy mother". Think of that! I believe that trustworthy persons would, characteristically, be found by the cross, identified with the One who suffered there and died. Mary of Magdala stood by the cross also, and she

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got a wonderful message from the Lord (after He arose) to convey to His brethren. Faithful woman she was; what an appreciation she must have had of the Lord Jesus!

So let us stand "by the cross of Jesus", in faithfulness to the Lord who has been denied and rejected here. This world is still the same; it has no place for Jesus, but He is to have a place in our hearts and we are to accept the shame and the reproach of being faithful to him here, in view of that coming day of glory. Let us stand in faithfulness to Christ here. The future is certain. As one has said, There is no future for the Christian but glory. May we be able to take up this fresh committal to the Lord Jesus as standing by His cross: "If we suffer, we shall also reign with him" (2 Timothy 2:12, Authorised Version). It is a time of suffering, but soon it will be the time of reigning. When He comes into His rights -- and His rights have been long denied to Him -- we shall be with Him then. What grace, what favour, what blessing! May we be enabled to be true to Him now in the remaining time!

In 2 Chronicles 28, it was a dark day in the history of the people of God. It says, "Ahaz gathered the vessels of the house of God, and cut in pieces the vessels of the house of God, and closed the doors of the house of Jehovah" (verse 24). There was no more entrance into the sphere of privilege. King Ahaz had no desire for that at all. On the other hand, the very first thing that his son Hezekiah did when he began to reign was to open "the doors of the house of Jehovah"

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(chapter 29: 3). What a faithful man he was. Notwithstanding all the confusion and lawlessness that his father brought in -- he burned "incense to other gods, and provoked to anger Jehovah the God of his fathers" (chapter 28: 25) -- Hezekiah acts in faithfulness as feeling things before God: "our fathers have transgressed, and done evil in the sight of Jehovah our God" (verse 6). We too should feel the public position keenly, and be with the Lord about it. Hezekiah says, "My sons, be not now negligent". With what dignity Hezekiah regards those whom "Jehovah has chosen ... to stand before him". It is a wonderful matter to regard ourselves as those chosen of God. It says in Psalm 47, "He hath chosen our inheritance for us, the excellency of Jacob whom he loved" (verse ). God has done it, and I believe He has called us to have part in the service of praise today. What a blessed thing it is to stand before Him, ready to serve!

It says of the queen of Sheba that she was impressed with the servants of Solomon: "Happy are these thy men! happy are these thy servants, who stand continually before thee, who hear thy wisdom!" (1 Kings 10:8). Are we ready to stand continually before the Lord so that we might serve Him? Think of the sovereignty of God who would give to persons like ourselves "to do service unto him, and to be his ministers". This is in relation to the service in God's house, "chosen ... to be his ministers and incense-burners". It relates to the burnt-offering. It speaks of bringing to God the preciousness of all

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that Christ is to Him. He was the One who ever pleased Him, and did His will. We are called to these things today, beloved; let us rise to the dignity of our calling and take up these things with devotion and faithfulness to the Lord, and enter into what is for God's praise. We have been called out of the world and brought into this place of nearness to God, to stand before Him and to serve Him. Soon it will be in actuality, without any hindrances, but at the present time we need to be faithful to the Lord who has given Himself for us, and to stand here to serve Him and to minister to Him. Think of the incense rising up to God from His people! How fragrant to His nostrils! It is pleasurable to God to see those who are prepared to devote themselves in this way, to stand in the dignity of sonship. There is no greater blessing, beloved, for us all, brothers and sisters alike, than sonship.

In 2 Samuel 23 it says, "These are the names of the mighty men whom David had". Are we all among those whom the Lord has today, available to Him for service? How refreshing it must have been to David's soul to have these mighty men available to him. I believe the Lord would appeal to our affections at this time. Surely, the contemplation of His death, and the shedding of His precious blood, would result in our being united in devotion to Him!

The first mighty man named slew eight hundred men at one time. Of the next one it says, "he smote ... until his hand was weary, and his hand clave to the sword"; and we need to cleave to God's word

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and remain faithful to it. Then it says, "Jehovah wrought a great deliverance that day; and the people returned after him only to spoil". I think we are enjoying something of the spoil today. Faithful men have stood in defence of the truth, and we are to enjoy the spoil, and to care for it. It speaks of David's spoil in another scripture (1 Samuel 30:20). We are all part of it, I believe, young and old together. The Lord would remind us that we belong to Him. We are His by right of redemption!

It says of Shammah, the third named of David's mighty men, that, before a troop of the Philistines, "he stood in the midst of the plot and delivered it". It was a plot of lentils, a food which would provide nourishment and strength. He was thinking about the food supply for God's people. How needful it is in these days that we safeguard the food supply and make it available for the saints. This requires faithfulness on our part, because the enemy is set against it. He would like to bring in famine conditions among the saints. It says further of Shammah that he "smote the Philistines". That is another matter we have to face: the Philistine mind, the mind of the flesh, in ourselves. We have to judge that, otherwise it will gain control of us and cause damage among the people of God, and bring in famine conditions. Satan would, in that way, deprive the people of God of what is necessary for them in these times.

Then it says, "and Jehovah wrought a great deliverance". We can take account of great deliverances that God has wrought for His people through

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faithful men standing for the truth. One would desire that the Lord might encourage our hearts to stand faithful to Him in these evil days. Indeed, He would appeal to every one at this time, young and old, to be faithful to Him. I believe the principle of overcoming is seen in this passage. How necessary it is that we should be on the line of overcoming. In Revelation 2 and 3, in relation to the seven churches, the blessing is to the overcomer. He is the one who gets the gain of what the Spirit is saying to the assemblies at the present time. I believe the Spirit is saying today that the food supply needs to be guarded. Are we prepared to take our part in securing the food supply for the people of God today, for their nourishment and strengthening in view of maintaining what is due to God in His service and testimony here?

In Psalm 134, the last of the Songs of Degrees, there are persons "who by night stand in the house of Jehovah". It is the night season, beloved, testimonially; it is a time of moral darkness around and we need to be prepared to stand by night in the house of God. Let us cherish the thought of God's house, "which is the assembly of the living God, the pillar and base of the truth" (1 Timothy 3:15). Even in a broken day, like ours, God still maintains His thoughts as to the assembly and He would have us to stand in relation to them, and to bless Him: "bless Jehovah, all ye servants of Jehovah". I trust that we all desire to serve the Lord in some little way, perhaps in visiting the sick. There is plenty of lowly service to be

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done, but it must be done for the Lord's sake, if the volume of praise to God in His house is to be secured and increased. Soon it will be the day, that glorious day when "the Sun of righteousness" shall "arise with healing in his wings" (Malachi 4:2). The Lord Jesus will appear, and the whole scene will be filled with His glory.

In the first two verses of Psalm 134, it is a question of blessing Jehovah. Our hearts should be filled with God's praise as we contemplate the greatness of all that has been done for ourselves. Then we get the blessing of Jehovah. He blesses "out of Zion". Think of the sovereign mercy that has taken each one of us up and brought us into such wonderful favour, into His house, where we can serve Him and prove His blessing. The blessing flows and fills the whole house. You will remember that, in Solomon's day, "the priests could not stand to do their service because of the cloud; for the glory of Jehovah had filled the house of God" (2 Chronicles 5:14). But God would have us to stand and to be filled with a sense of the glory that is soon to come. He would bless us so that we are strengthened to maintain what is due to Him in the present time, in the night season, a time of unfaithfulness around.

In Ephesians 6 we are reminded of what we have to contend with: "For the rest, brethren". The apostle would seek to strengthen and encourage the beloved brethren in Ephesus. He had unfolded "all the counsel of God" to them (Acts 20:27). How precious that is! Now he exhorts them to be in keeping with

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the truth. Jude spoke in his day of contending "earnestly for the faith once delivered to the saints" (verse 3), and we have still to contend for these things at the present time.

So Paul says, "be strong in the Lord". Strength, authority and power are in the Lord, not in ourselves. We may feel our weakness, and acknowledge it, but we can take advantage by the Spirit of what is available in the Lord. All power has been committed to Him (Matthew 28:18). Think of the day soon to come when that will be evident publicly! Meanwhile, let us be "strong in the Lord, and in the might of his strength".

Then we have to put on the armour; it is only then that we can be safe. The Spirit would strengthen us to be able to stand against the artifices of the devil. Think of the one who is against everything that is for God's pleasure, and he is going to be dealt with shortly. We are to stand together now, beloved, in faithfulness to the Lord Jesus, availing ourselves of the armour which has been supplied. As is often said, There is no armour for the back. We have to stand facing the foe. James says, "Resist the devil, and he will flee from you" (James 4:7). Think of that! But do not let us underestimate the power of the enemy; "our struggle is not against blood and flesh, but against ... the universal lords of this darkness". Think of the terrible darkness that is in the world, and of "spiritual power of wickedness in the heavenlies". They have no right to be there, and they will be cast out eventually, but they are there at the

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present time and are opposing all that is of God in the saints. They are unseen powers, but they are operating with a view to hindering the saints entering into the purpose of God for them.

Paul says, "take to you the panoply of God, that ye may be able to withstand in the evil day, and, having accomplished all things, to stand". The panoply, or armour, includes "the breastplate of righteousness", "the shield of faith", "the helmet of salvation" and "the sword of the Spirit, which is God's word". And then we are to pray "at all seasons ... watching unto this very thing with all perseverance and supplication for all the saints". I think we need to pray for "all the saints". We are reminded of all the saints as we look upon the loaf at the Lord's supper. We will all be together one day. What a day that will be! Meanwhile, we are to hold them in our affections and to pray for them that they may receive Paul's ministry.

That is all I had in mind, beloved, that we might be able in this present time to stand, and, in devotedness and faithfulness to the Lord, to renew our committal to Him ere that moment when He comes personally to take us to be with Himself. May God bless the word!

Warrenpoint, 15 June 2002.

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HOW WE ARE EDUCATED TO HAVE SYMPATHY WITH GOD IN THE GOSPEL

J. Taylor

Luke 13:35; Luke 14:1 - 23; Luke 15:22 - 32

I want to say a word about the house of God as it is presented to us in the gospel of Luke. Luke has his own way of presenting the truth, as specially fitted of the Lord, and he invariably presents it as in relation to the gospel; that is, he presents the subject in relation to the service of the Lord Jesus Christ as the anointed One, according to chapter 4, for the presentation of the gospel. He writes, as he tells us, "with method", which is an important feature in ministry. He says, "it has seemed good to me ... to write to thee with method, most excellent Theophilus, that thou mightest know the certainty of those things in which thou hast been instructed" (chapter 1: 3, 4). He brings in households and opens up to us the conditions that existed in these households.

John, on the other hand, treats more of the family; he is concerned with the derivation of the saints; that is, they are God's children; not so much their public history, what they had been, but their origin, and how they were being educated by the Lord for their place in the Father's house, which He had gone to prepare. So John says the son abides in the house for ever (chapter 8: 35); he has an eternal thought in mind, whereas Luke is concerned with what is provisional as connected with and supporting the gospel testimony during the period known or spoken of by the Lord, and also by the prophet, as "the acceptable

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year of the Lord" (Luke 4:19). Luke, therefore, as I said, deals with households or houses, in which the various heads were responsible, having in view that they should have a part in God's house; in other words, whether it be a parent or child, the thing in view with each of us in household culture and nurture is that we should have part in the house of God as it is set up here provisionally in relation to the gospel.

So in Luke 4 we read, that the Lord enters into Simon's house (verse 38), a man who was afterwards to have a very great place in the house of God, and the Lord finds Simon's wife's mother sick of a fever. He, standing over her, rebukes the fever. He did not rebuke her, because He was dealing in grace; He rebuked the fever; He would relieve her. The fever left her, and "forthwith standing up she served them" (verse 39), not only Him, but them. Now this is an item of importance, and as one might say, the first item of education in view of what the evangelist has in his mind. We have to learn to be free of the fever, whatever that may be in each case. It is a common malady spiritually, and we have to be free of it in order to serve; in fact we cannot serve if we are not free, for we have to be served. Thank God! there are those who are free of it to serve those who are not, but His thought is that the house should be free of feverish, irritable, complaining persons.

Then in chapter 5 a man who is a paralytic is brought to the Lord (verse 18); he needed to be served; he was not exactly irritable, but burdensome. He was

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brought to the Lord by sympathetic persons who cared for him. Luke does not tell us the number of men, it simply says, "men bringing upon a couch"; but Mark says, that there were four (Mark 2:3). It says he was carried on his "little couch" (Luke 5:19), for that is how it should read. It is a suggestive thought; there was a certain advantage in this man's case in regard to those who had to do with him, the couch was "little"; and the Lord in answering the thoughts and reasonings of His enemies says to the paralytic, "Arise, and take up thy little couch and go to thine house" (verse 24). The Lord did not rebuke the palsy, neither did He stand over the man, nor did He take his hand; for here it is a question of His authority, the authority of His word, the word of Christ.

As I remarked, the advantage of the little couch is obvious; he was evidently a little man, his circumstances were little, and of course, that has a spiritual meaning. It is dangerous to be big; even as unconverted, a great man is at a great disadvantage, and certainly a man should not be bigger or greater after conversion than before. It is not the Lord's intention that His people should spread out like trees in the world; His thought is rather that His people should be reduced in an external way; certainly if they are being educated to have part in the house of God, it is of all moment that they should accept that littleness is the divine thought; not littleness, surely, in a spiritual way; that is another matter, but littleness in regard of human circumstances; there is a great advantage

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in it. Og, king of Bashan, was a big man and had a very large bed (Deuteronomy 3:11); but this man in Luke must have been a little man, for he had a little bed, suggestive of the fact that he was a man of little circumstances, and no doubt for that reason, he came in for more sympathy in his soul's needs; for he is a type of condition of soul.

Then, later in the chapter, Levi, who is no doubt the counterpart of the man with the little couch, invited the Lord into his house. He was evidently a man of riches, a man of means; but being the counterpart of the man with the little couch, he was not big in his own apprehension. He did not regard his means as adding to him in any wise; they never add to us; on the contrary, the tendency is for them to detract from a person spiritually unless he holds them in regard of Christ, as a steward, a good steward. Unless he holds them in that light, the tendency would be to detract from him spiritually.

So Levi makes a great entertainment for Christ in his house, and the kind of people that the Lord would desire to have, from Luke's point of view, were in the house, "a great crowd of tax gatherers and others" (chapter 5: 29). I am referring to that in a moral way, so that we might see how Luke would lead us on in our education, in order that we might have part in the house of God. We shall all have part in the Father's house; God will have us there; the Lord has gone to prepare a place there; but I am speaking for the moment of the house in its provisional aspect in relation to the gospel.

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I am somewhat afraid, dear brethren, that we are forgetting the gospel. I believe it is the divine thought that an evangelistic spirit should be found with the people of God at the end. I say that advisedly. I believe God will bring that about, not only an assembly state in regard of Christ, but an evangelical sympathy in sentiment and feeling. Luke speaks of the year, "the acceptable year"; mark, it is not only what was preached in the year, but that the year itself was preached. He says, "to preach the acceptable year of the Lord", as if it were glad tidings that there should be a long period of grace called "the acceptable year". That should be kept in mind; we are near the end of it, but it still remains, and the point is that there should be that spirit of evangelisation until all the elect shall be saved. I believe God will bring that about, and Luke has it in view.

So Levi makes a great entertainment for Christ, and then he had the kind of guests in his house that the Lord would appreciate; not his rich neighbours or relatives, those who could repay him, but he gets together the kind of people that the Lord desired; there was a company of publicans and sinners there. This drew out a certain opposition and criticism, for we read, "and their scribes and the Pharisees murmured" (verse 30), but Jesus said, "I am not come to call righteous persons, but sinful ones to repentance" (verse 32). Levi anticipated, or understood, the point of view, that it was the acceptable year, and the feast was in accord with it. He entertained Christ in that relation; it was not exactly a family affair, that is

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more John's side. Levi entertained the Lord in a manner in keeping with the acceptable year which had begun.

I have mentioned these three incidents of houses that we might have them before us as indicative of the educational line which Luke has before him in his gospel, to prepare householders for the house of God. Matthew speaks of the householder; he says that a scribe instructed into the kingdom of heaven is like unto a man that is a householder, who brings out of his treasure things new and things old (chapter 13:52); that is Matthew's point of view.

You can understand how Matthew would bring in the old things, the testimony of Moses and the prophets; the householder must have them in his treasury; the old things are there, not in the sense of cast-off things that are threadbare, but as antiques, things of value. There are such things in Scripture, and we must be on our guard not to discard the things of the Old Testament. They are kept in the treasury of every scribe instructed into the kingdom of heaven, and he brings them forth as he has opportunity; he delights in the antiques, as one might say, but he brings in the new first; the things in the New Testament are brought in and developed, but he does not forget the old: he calls attention to the old things, how they all point to Christ.

There are old things and new things, and they both go together, they belong to the treasures of the scribe who is instructed into the kingdom of heaven. That indicates Matthew's point of view. He is concerned

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about Christ as the Heir of David, and, necessarily, all things that come down, as one might say reverently; the things are handed down that belong to the family and should be treasured in the household, from Matthew's standpoint. But Luke is concerned about the sympathy, the evangelical sympathy, of the people of God.

Now there is another feature in Luke 10 as to Mary and the house of Martha, in Bethany. It says that Martha received the Lord into her house (verse 38); the Spirit of God says that; she had the house and she had extended hospitality, genuine hospitality. Now we may be hospitable and yet not teachable. We have to acquire the habit of being taught of the Lord in our houses. Hospitality is spoken of in Scripture, and valued in Scripture, but teachability is more important than hospitality. The Lord will teach us, and so it says, "Mary ... having sat down at the feet of Jesus was listening to his word" (verse 39). That is how it should read. What a character she was! He was speaking, and whatever He said she listened to it; that is the true disciple; she was truly teachable, simply listening to whatever Christ had to say.

Do you know anything about listening to Him? He is very varied in what He says. Whatever He said, Mary listened to it, but Martha did not. Martha owned the house; she extended hospitality and received Him into the house, and not only so, she served, she did the work; but one thing was needful and that was teachability. If we are not teachable, subject to Christ, receiving His word, all else will

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fail; so the Lord puts that right, so far as His word went; He said, "Martha, Martha, thou art careful and troubled about many things; but there is need of one, and Mary has chosen the good part" (verses 41, 42). He had the house of God in view, and the one thing that He spoke about was essential in the house of God, that is, to listen. Martha might be hospitable and active in her house, but in the house of God where would she be? She was not listening, she was occupied with the cares and things of her house.

The position in the house of God is that the Spirit speaks there, and Christ speaks in the house. If we have not learned to listen, it is quite evident that we have missed the gain of what is going on; and hence the great advantage and gain of acquiring the habit in our houses of listening to the Lord and being taught of Him, of becoming teachable. Well, Luke presents all these things, as I have said, in view of the house of God.

Ministry by J. Taylor, Volume 11, pages 34 - 40. [1 of 2] Linlithgow, November, 1919.

THE LORD'S DESIRE TO ADD TO HIS PEOPLE

H. F. Nunnerley

Matthew 26:21, 26 - 30; Mark 10:32 - 34; Luke 19:9 - 11; Luke 24:28 - 36

Now, we have referred to the gospel of Matthew in connection with the thought of eating. It was "as they were eating" that the Lord instituted the Supper as it is recorded in Matthew; then we have seen in the great Levitical gospel [Mark] that the apostles

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are said to be "in the way", and that as they were following, the Lord began to tell them about His sufferings. Now we have another standpoint in the gospel of Luke. The Spirit of God records this fact, that they were listening -- a precious privilege that has been ours during the past two days. We have been privileged to be amongst the listeners, and the Lord takes account of it. He takes account of it here in this chapter in Luke, for it says, "as they were listening to these things, he added and spake a parable". One would like to refer to this in connection with the thought of ministry. We feel there is a wealth of ministry in the house of God today; I suppose there never was a day in which there was such a 'plenteous rain' in the way of ministry, and the Lord would challenge our hearts as to whether we have the circumcised ear.

Listening involves moral responsibility; every bit of ministry the Lord is pleased to give us is a solemn challenge to our hearts as to whether it is to be made good in divine power in our souls. One is persuaded of this fact, that the Lord has given much in these last days of the church's history, and He looks around to see if what is stated here is true of us -- "as they were listening".

It is quite possible that we may go in and out of the meetings and listen to the most precious ministry given to the saints, without being divinely moved. I believe the Lord takes account of those who listen, and to those who do, He will add; here it says, "he added and spake a parable". It bears out what one

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would like to stress, that the Lord is waiting in the tenderness of His love to add much more to His people. So here the Lord adds a parable in a corrective way. Ministry comes to us in a corrective way; it is said, "he added ... because he was near to Jerusalem and because they thought that the kingdom of God was about to be immediately manifested". One feels what need there is of constant adjustment on the part of the people of God. It is encouraging to note how the Lord took account of the fact that they were listening. They needed adjustment, they needed to have their thoughts put right, for they thought that the kingdom of God should immediately appear. I only wanted to refer to this in that simple way. The Lord looks and takes account now as to whether we are listening, and if we are listening, in His infinite love He adds more. "For whoever has, to him shall be given" (Matthew 13:12). One feels how much the Lord would add to us at this present moment, if we were numbered amongst the listeners.

Now we find in the last chapter of this gospel that the Spirit of God emphasises the fact "as they were saying these things" (Luke 24:36). This incident is one of the most familiar to us, and it is said in regard of the two on their way to Emmaus, "they drew near to the village where they were going, and he made as though he would go farther". I believe that after every special season of ministry the Lord would test our hearts. Those two had listened to the most wonderful exposition that ever fell upon mortal ears. The fact was that their hearts burned within

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them, but we have often been reminded that the greatest unfolding of Scripture will never alter our course one bit. They constrained Him to enter in and stay with them, and He did, and what altered their course was this, "And it came to pass as he was at table with them, having taken bread, he blessed, and having broken it, gave it to them. And their eyes were opened, and they recognised him. And he disappeared from them", and then it is recorded, "rising up the same hour, they returned to Jerusalem", and "found the eleven, and those with them", and as they entered, they were saying, "The Lord is indeed risen and has appeared to Simon". They were speaking of the peculiar grace that had shone out in regard to Peter, "The Lord is indeed risen and has appeared to Simon".

Think of the peculiar touch of the grace of the Lord! Simon, we know, had denied Him with oaths and curses, but it is recorded that as they entered the christian company they were saying, "The Lord is indeed risen and has appeared to Simon". Then we see the holy mutuality that marks the christian company, for those two add their contribution, and it is said, "they related what had happened on the way, and how he was known to them in the breaking of bread".

Beloved brethren, I would like to challenge your heart and my own as to whether on every occasion when we come together we expect the Lord. We are accustomed to think of His presence in connection with the breaking of bread on the first day of the

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week, and we would all like to be able to say, "We have seen the Lord". I remember beloved Mr. Stoney telling me he was in a little country meeting, and a brother got up and said to the Lord in the simplest language, 'Lord, I have been breaking bread for nearly thirty years, but I have never seen Thee till this morning'. Mr. Stoney added, 'I need hardly tell you we had one of the most remarkable meetings I have ever been in'. I wonder whether we can say as they did in John 20:25, "We have seen the Lord". I believe, if we have ever seen Him, it will leave an indelible impression upon our spirits that will not only grow in time, but will remain with us for all eternity. Let us ask ourselves, Have we ever seen the Lord?

Well, those two bring their mutual contribution. They would add to what the apostles had to tell them. The apostles spoke of the excess of grace as it shone out to Simon, and then the two add their contribution, "they related what had happened on the way, and how he was made known to them in the breaking of bread. And as they were saying these things, he himself stood in their midst, and says to them, Peace be unto you". Dear brethren, we expect the Lord on the first day of the week, but I ask you, do we expect Him to come in in the reading meeting?

I believe the gospel of Luke puts things in a very broad way, and it says that as the brethren were speaking, the Lord stood in their midst. If we expected the Lord to come into our reading meetings

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it would revolutionise them; we should get holy impressions of Christ which would be eternal treasure to our souls. He comes on the first day of the week to the brethren, but does He not come into the prayer meeting too? It says, "as they were saying", not "as they were eating", not "as they were following", not "as they were listening", but, "as they were saying".

Luke above all the evangelists makes much of speaking. He begins his gospel by telling us of the conversation that took place in the hill country. Things are maintained, as we have been seeing today, on a high spiritual level as you breathe the air of the hill country. Then, it is Luke alone who tells us what was the subject of their conversation on the mount of transfiguration, how they "spoke of his departure which he was about to accomplish in Jerusalem" (Luke 9:31).

Think of Moses and Elias, and think of how they spoke of His exit! Moses, I believe, got his distinctive impression of the death of Christ at the passover (Exodus 12); Elijah got his when he reared that altar on mount Carmel and put the sacrifice upon it and the fire came down from heaven and consumed the victim (1 Kings 18). But when he stood on the mount of transfiguration and gazed upon the glory of the Lord, he learned the secret of what took place on the height of Carmel, and Moses understood for the first time what took place in the most memorable day of his history -- the night of the passover. Brethren, the subject of conversation on the holy mount was the Lord's exodus which He should accomplish

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at Jerusalem, and that is what we are speaking of now; it was, "as they were saying". I would like to emphasise that.

In closing, I desire to be very practical. I suppose one of the saddest features about our meetings is the number of silent brothers. It ought to be a genuine exercise with us, for the Lord never intended to have a silent brother in the house of God. It says of men that they are to pray everywhere (1 Timothy 2:8); every man therefore in the house of God should be a praying man. If there is a silent brother here, one who has never given a contribution to the assembly, I would plead with you to take account of the holy mutuality that is intended to mark the christian company. It says, "as they were saying", and remember, that is not a contribution from the apostles, but from two humble, unknown, obscure disciples, whose contribution enriched the christian company as they told them how the Lord Jesus was made known to them in the breaking of bread.

And then it says, "And as they were saying these things, he himself stood in their midst, and says to them, Peace be unto you". He stood in the midst of those few brethren and showed them, as Luke tells us, His hands and His feet. We shall never forget, the assembly will never forget, that those hands were pierced in love for us upon the cross. Think of that moment when He showed them His hands and His feet -- those holy feet of which the prophet could speak, "How beautiful upon the mountains are the feet of him that announceth glad tidings" (Isaiah 52:7)

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-- those feet that have brought to us the knowledge of the grace of God, and those hands that were pierced in love for us! I would remind you that the great characteristic attitude of the Lord in Luke's gospel is that He is seen standing. One has often thought of the dream of Joseph. It is said of Joseph's sheaf that all the sheaves bowed down to it, but his remained standing (Genesis 37:7). Brethren, the Lord stands in the assembly today. The whole company of the brethren bow down; He will stand in eternity and the vast assemblage of the redeemed, the countless myriads, shall bow down at His sacred feet.

May the Lord touch our hearts. I leave with you these few thoughts. "As they were eating"; "as they were following"; "as they were listening"; "as they were speaking". May the Lord grant that each of those features may be present with us, for His Name's sake.

Ministry by J. Taylor, Old Series Volume 96, pages 195 - 203 [2 of 2]. Barnet, June 1929.

APPRECIATION OF THE BIRTHRIGHT

F. Ide

Genesis 24:58 - 60; Genesis 25:19 - 23, 27 - 34; Genesis 27:1 - 4, 46

So you find with Rebecca that she comes out in this way as a spiritual woman. But Isaac loved venison, and the result was that his heart was set upon Esau. As we go on through the scriptures that we read, we find in relation to Rebecca that she went on with the objective with which she began. She loved Jacob. God had given him to her; He had said: "the elder

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shall serve the younger".

In the next chapter we find that Isaac was old, and his sight was dim. We find in this a type of one who has his heart and thoughts set upon what is natural; although, said to have been born after the Spirit (Galatians 4:29), he allowed natural tastes to govern him. He was old and his sight was dim. This is a most serious consideration for every one of us. Of Moses it says: "his eye was not dim, nor his natural force abated" (Deuteronomy 34:7), and he was twenty years older than Isaac at this point. Why was that, beloved? What made the difference? This, that the two men had their hearts set on different objectives. Isaac was satisfied to move here as under the goodness of God, but with his heart set on what was natural. He never rose to the height of the fulness of the birthright as Moses did.

We know how Moses had to suffer for his indiscretion in regard to the people, but we know well enough that right up to their going into the land, his heart was set on it -- he never lost sight of it. It was his great objective -- that which was connected with the birthright. Moses never lost sight of that, and the result was: "his eye was not dim, nor his natural force abated". This is a most serious thing as to our movements in regard to the great system with which we have been connected. It is a serious thing when we are not able to see what is brought to us. He had to settle a question, and it was this question of the blessing, and he failed in it. He did not fail in it in result, for God came in, but he was deceived. Why

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was he deceived? Because his sight was dim. His heart was set upon what was natural, and he did not permanently rise above it.

How often it is with us -- one deplores it in oneself -- that when these truths are presented to us we cannot see them. Why can we not see them? Why have we not the spiritual ability to take in these thoughts? It is because we have not been fully set upon the birthright; the great spiritual objective. Our sight often becomes dim and we are not able to form a spiritual judgment. How many things come up for settlement among us in our meetings. Why is it that so often we do not come to a right judgment in relation to them? Because we are like Isaac; we have been looking down upon what is here instead of taking account of all that stands in relation to the present position of Christ. And when the former is the case, we have no spiritual ability, and are deceived in our judgment.

Now what were the results in this case of one who did not value the birthright? It says of Esau that he sold it for a mess of pottage. And what was the result? Can you tell me what will be the end in regard of your non-appreciation or refusal of what is connected with the birthright? Have you ever thought of it? How solemn it is that the consequences resulting from the course we take do not remain only with us, they go on. With Esau they went on, so that his posterity stood in the way of the movements of the people of God into the possession of that which was connected with the birthright. God

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had great thoughts for His people, but Edom came in, the descendants of Esau, and hindered the entrance of the people of God into the possession of their inheritance. What a serious thing, beloved, that we may sometimes stand in the way of the forward movements of the people of God in regard of what is spiritual. How often a spiritual thought has come in and we have stood in the way, so that for the moment the saints have been hindered from taking up what is theirs, what belongs to them as linked up with Christ.

God never forgave Edom for his opposition to the moving on of the people of God into that which was spiritual. That is the consequence of the course taken. We do not know the extent of the consequences of our not appreciating the birthright; nor the results of having our thoughts centred in relation to what is earthly and all that kind of thing which would be set out in what Isaac loved.

I want to prove this to you -- the serious consequences of where a person stands in the thoughts of the Spirit of God as the outcome of the non-appreciation of the birthright. Jacob, who loved the birthright, was crooked in some things; he did objectionable things, his lack of intelligence and selfishness leading him astray in some instances. But there was one thing which stood out; he had his heart set upon the birthright. That is what his heart was set upon characteristically; he was going in for it. However erring he was, his heart was set on it, and he not only came into the blessedness of it, but at the end

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he was available for the pleasure of the blessed God. He reached a great spiritual height; when dying, he leaned on the top of his staff and worshipped. That is what Jacob did, a man who valued the birthright from the outset. He leaned on his staff when he was dying, and worshipped. Would you not like, dear young people, to go out of this scene, as it were, in the dignity and moral elevation of a worshipper of God? Jacob was not much as men would view him, but he appreciated that which God appreciated, and God was with him. Then, as I said, in spite of his failure, he became a worshipper.

In Hebrews 12 we find that Esau is linked up with fornicators. "Lest there be any fornicator, or profane person, as Esau" (Hebrews 12:16). Esau was a profane man because he sold his birthright for a morsel of meat. He regarded it as common. That is why he was a profane man. Now you can see where you stand. You say, I am not prepared to take up the Lord's supper; I am not prepared to move amongst the saints. Then I say to you, You are a profane person; you have no appreciation of the great thoughts of God for you. That is what marked Esau. God says, You are a profane person. How terrible to be under a stigma like that! Not that men put you there -- the Spirit of God says it. It is because you are disregarding your birthright. How serious all this is! Peter tells us: "Wherefore, having girded up the loins of your mind, be sober ..." (1 Peter 1:13). You young Christians here, where do you allow your minds to travel? Do they take in everything around,

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listen to everything, read everything? If they do, you may be sure of this, that it is at the expense of the birthright. You say, I cannot help it. Peter says, "having girded up ...". He does not add that you cannot help it! You can help it! Peter says, "Wherefore, having girded up the loins your mind, be sober ...". That is where we are troubled. Many of us are troubled by allowing our minds to run riot; we inquire into this and look into that, but it says: "having girded up the loins of your mind". As you do that you will come into all the value of what is presented in the inheritance, and thus be available for the pleasure the blessed God.

May the Lord help us that each may have the desire to be a worshipper, and to free ourselves from the stigma of being profane persons! You are a profane person if you do not value the birthright. I leave it with you -- what a source of strength and comfort you would be in the companies you are connected with, if you would go in for it! It all belongs to you if you have a link with Christ through faith. If you do not enjoy it, it is because you have not gone in for it. If you ignore it, then you go away with the stigma of a profane person resting upon you. What a difference between a profane person and a worshipper! A worshipper is one who values the birthright.

May the Lord help us for His Name's sake!

Ministry by J. Taylor, Old Series Volume 120, pages 131 - 136 [2 of 2]. Detroit, 1 September 1934.

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THE GAIN OF THE YOKE

H. J. Miles

Matthew 11:29, 30; Lamentations 3:27; Jeremiah 31:18

When returning home from work one day in a New South Wales (Australia) country town, I passed a team of bullocks, patiently drawing, apparently to fresh quarters, the belongings of a bullock driver and his household. Walking by the team, a few yards at the side, was a big aged bullock, with bent head and plodding steps. An onlooker remarked to me upon the similarity of the movements of the free bullock and the working ones. Almost step for step with the others, and as though he still bore the yoke, the veteran moved on, a scriptural object lesson. The training and habits of years seemed to have become part of his being, and he appeared as though he could not help moving in accord with his companions.

What an example! "It is good for man that he bear the yoke in his youth", I thought. Then, as the years go by, it becomes more and more his spiritual life to bow to the yoke and to keep step with his brethren. Indeed, when his more or less public activities cease and the yoke is removed, as we might say, still the accustomed attitude of yielding and submission mark him, and he passes on like-minded with his brethren, moving as they do, even though perhaps relieved of some of the burdens of service. How beautiful it is to see the aging or aged believer thus, but the secret lies in taking upon us the yoke of the Lord Jesus and bearing the yoke in our youth.

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The discipline of love accompanies it, but how blessed and fruitful will be the results.

How different with one unaccustomed to the yoke! Ephraim bemoaning himself seems an apt description of such a one. A pathway of self-will, with all its attendant sorrow, his lot, his activities lost to the testimony and the fellowship, and his soul bruised under governmental chastenings. Still the Lord his God is ready to wait upon his cry, "turn thou me, and I shall be turned; for thou art Jehovah my God".

May it be our blessed lot to bear the yoke thankfully and submissively, and give the Lord and the brethren the gladness of seeing us pass into our age (if so it be) marked by the submission and movements of the aged and long-trained bullock.

Words of Truth, Volume 2 (1934), pages 15 - 17. Dubbo St. Warren, NSW, Australia.

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TRUST IN THE LORD

R. E. Fielder

2 Kings 18:19; Psalm 73:28; 1 Timothy 6:17 - 19; Nahum 1:7; Zephaniah 3:12, 13, 17

To trust in the Lord is a most wonderful thing to do, and, until you trust in Him, you can never be fully happy. We sang just now,

'Thou gav'st Thyself our love to win,
Our full confiding trust' (Hymn 6),

and if we trust in the Lord, He will see us through.

The scripture we read in 2 Kings 18 contains the words of a man, Rab-shakeh, who did not know God, but who was raising a challenge among a people who did know Him. He raises the question mockingly: "What confidence is this wherein thou trustest?" Everybody puts their trust in something or someone. Rab-shakeh, typical of a man of the world, had a judgment of what was then, I suppose, one of the greatest powers, and he speaks of Pharaoh, king of Egypt, as one not to be trusted. You cannot trust man, and you cannot trust this world. He says as to trusting in Pharaoh, "upon the staff of that broken reed ... on which if a man lean, it goes into his hand and pierces it" (verse 21). You would not put confidence in a person like that, or in a dominion ruled by a man like that.

There is a little booklet I would commend. It is written by J N Darby, What the World is, and how a Christian can live in it. It is easily read, and full of the greatest blessing. J.N.D. speaks of this world and gives an example of the army as being a world

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within a world, where everything is provided -- the uniform, the food, the work, the pay, the arrangements for and the timing of every day's activities. It is all given to the soldier; and the world is like that, and if you lean upon it, it goes into your hand and pierces you. Well, that is this world, the world that pierced the hands of Jesus, pierced the feet of my Saviour. Not that He trusted the world for one instant. He gave Himself our love to win. He gave Himself for persons that were worthless, for persons that deserved nothing. Scripture says "our righteousnesses are as filthy rags" (Isaiah 64:6). If that is what my righteousnesses are, what about all my unrighteousnesses? What are they? Yet Jesus gave Himself, and His hands and His feet and His side were pierced. He gave Himself 'our love to win, our full confiding trust'. What a Saviour!

So Rab-shakeh says, "What confidence is this wherein thou trustest?" He was offering much; he was even offering horses to fight against himself if Hezekiah could find men to put upon them (verse 23). And what happened? In one night, one angel destroyed one hundred and eighty-five thousand of that army, and then the very king himself, committing an act of idolatry in worshipping in the house of Nisroch his god, was slain by two of his own sons, and a third son took the kingdom in his father's stead (chapter 19: 35 - 37). What an end! And that is the way this world is going, and thinking it strange that believers "run not with them to the same sink of corruption"(1 Peter 4:4) They crucified the Saviour.

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They took account of Him, and cast Him away as worthless. So, judge that world, and trust in the Lord.

Yet we are severely tested, because there is so much in the world that appeals to us, and Asaph, writing this first psalm of the Third Book, says, "as for me, my feet were almost gone, my steps had well nigh slipped" (verse 2). Some of us at times in our lives have echoed those words; we have nearly failed, and gone away. Is there anybody here in that situation this afternoon, thinking about going away, with your eye on persons who seem to be getting on so well in this world? Learn, as Asaph had to learn, that this world is not to be trusted. It says in another psalm, "It is better to trust in Jehovah than to put confidence in man", and again, "It is better to trust in Jehovah than to put confidence in nobles" (Psalm 118:8, 9), that is, in the very best kind of man that this world can produce, and it is better to trust in the Lord than any man, even in the best of men.

Not long ago a man claimed to be as safe as the Bank of England, but was proved to be a man not to be trusted. Other persons have made great claims. What did we read about our God this morning? We read that He is the incorruptible God. There is no corruption attached to the kingdom of God. God is the "incorruptible, invisible, only God" (1 Timothy 1:17) and everything about His kingdom is marked by absolute perfection and cannot fail, and the King is Jesus Himself. And yet, we are tempted to put our trust in man. We see the progress man makes, the

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technology; and the world in one form or another attracts your heart and mine, and we well nigh slip. How good God is! He does not let us fall right away. We are warned "that in latter times some shall apostatise from the faith" (1 Timothy 4:1).

Asaph took account of everything, and when, in wondrous divine love, he went into the sanctuaries of God and took account of the God in whom he really confided, what a difference it made! He says at the end of this psalm, triumphantly, "Thou wilt guide me by thy counsel, and after the glory, thou wilt receive me. Whom have I in the heavens? and there is none upon earth I desire beside thee" (verses 24, 25). He saw the end of the pathway of man. "There is a way that seemeth right unto a man, but the end thereof is the ways of death" (Proverbs 14:12). Asaph knew that, and says, "it is good for me to draw near to God". If you have an experience today of drawing near to the presence of God, you should be able to say with Asaph, It is good that I have done that. You and I can go into the sanctuaries of God, having boldness to enter into the holy of holies (Hebrews 10:19).

"I have put my trust ...", says Asaph; not 'I will', but I have done it, "I have put my trust". At times in our lives we may have said, 'Soon, yes, I really must make a decision', but the psalmist says, "I have put my trust in the Lord Jehovah, that I may declare all thy works". It is a wonderful thing to have done that, to have put your trust in the Lord, and to be available to make known what He has

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done, including what He has done for your soul.

There are certain things that we are told not to trust in. I have referred to not trusting in man or in nobles. When Paul writes to the Philippians, he speaks of the fact that we "worship by the Spirit of God, and boast in Christ Jesus, and do not trust in flesh" (Philippians 3:3). Do not trust in flesh; it will fail you every time. Whether it is your own, or whether it is the flesh in someone else, you cannot trust it; it is totally unreliable. It will never be improved. God has finished with it at the cross and in the grave, and God has another Man before Him, Christ Jesus. Asaph says, "I have put my trust in the Lord Jehovah".

In Timothy, there is a reference to not trusting "on the uncertainty of riches". It is a time in this world for making money, and many persons are engaged in it, but the Spirit of God is surely seeking to warn every one of our hearts, not to trust on the uncertainty of riches. There was a man who became very rich, and he was very pleased about it -- Scripture infers that -- and so most people would be. He says, "I will take away my granaries and build greater" (Luke 12:18). The word of God came to him that night: "Fool" (verse 20). Think of God speaking, and taking away that man's soul. "This night thy soul shall be required of thee; and whose shall be what thou hast prepared?" (verse 20). Let us then pay heed to what Paul writes here to "those rich in the present age".

At the end of the next letter, Paul is writing about someone who has left him, "having loved the present

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age" (2 Timothy 4:10). Perhaps Demas became rich, but he left Paul and he left where his trust ought to have been. It says here, "Nor to trust on the uncertainty of riches; but in the God who affords us all things richly for our enjoyment". Do not trust in the uncertainty of riches, or anything else, but trust in God, who provides richly for our enjoyment. He gives us, through the Spirit, power to fulfil our lives here in testimony, and it involves that persons "may lay hold of what is really life".

I just refer to these two references in the minor prophets, because they present persons who are enjoying what is really life. This verse in Nahum says, "Jehovah is good, a stronghold in the day of trouble; and he knoweth them that trust in him". What a wonderful thing that is to rest upon -- that God knows those that trust in Him! That is a great comfort to the soul. We may think of days of trouble in the testimony when there have been divisions and losses, and there have been disputes over the truth, but the footnote a refers back, not to major departures in relation to the truth, but to the distress of one man, the trouble of Jacob. It refers to Jacob's day of distress and of the God that not only answered him but was with him in the way that he went (Genesis 35:3) .

As we grow up, we have to make our way through this world. Jacob did not have much when he set off. Even the pillow that he used he had to borrow. It was a stone, and as he slept that night God spoke to him. Now I am quite sure that God has

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spoken to each one of us, every responsible person here in this room. God made a certain commitment to Jacob, and Jacob responded to it with a vow. God had promised him certain things -- that He would be with him on the way that he went, that He would bring him again to that place -- and Jacob just committed himself simply to God and without condition. Jacob says, virtually, 'If God is willing to do this, then I for my part will serve God'. He did not ask for much. Jacob did not want to trust on the uncertainty of riches; he asked just for the simple needs of daily life, food and clothing and safety, and God provides it. He loves to provide it, and in the day of trouble, in the day when questions arise in your soul and you do not know quite what to do, you can safely rest in the fact that God knows those that trust in Him. I would counsel you to be found among such, a company of persons that trust in Him.

In Zephaniah, it speaks of what God will do, and you can see in it how it answers to the present day. God says, "I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of Jehovah". There is a slight difference there: the name of Jehovah is brought in. It shows that there is a people who are able to respond to the name of Jehovah, to the name of our God as made known. I think this would lead us into the full enjoyment of the service of God, because we have a situation where God is in the midst of His people, will rest in His love and He will exult over them with singing. What a wonderfully attractive sphere of safety and

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of blessing this is! You say, Yes, but you do not understand how difficult it is for me. There are persons today that can look around their local company, can look around the saints here today as gathered from a few small localities, and they say, 'But it is so small, and there is so little for me. Whether it is a question of friendships or the enjoyment of fellowship it seems so restrictive and small, there are for me no prospects'. But why not accept what God is doing? You cannot do anything better than to accept that. God distinctly says, "I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of Jehovah". I would counsel any one here today, who is troubled about the path ahead, to accept God's sovereignty, both in relation to those that He has left here, and in relation to your part and path with them, and to simply trust in the name of the Lord .

What a God He is! It says, "Fear not; Zion, let not thy hands be slack. Jehovah thy God is in thy midst". What more could you wish for than the presence of God in the midst of His people? It is worth being poor, it is worth being afflicted, it is worth being misunderstood and lonely, if the presence of God Himself is known in the midst. Would you like to be anywhere else? Our God, "a mighty one that will save", is prepared to identify Himself fully with His people in the place that is rightly His. The Lord takes that place as He comes in amongst His own on the first day of the week, in the midst, and He opens up the great fulness of responsive praise, both to

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Christ, the Spirit, the Father, to God as revealed, and that poor afflicted people know the glorious presence of God Himself, rejoicing over His own with joy, and resting in His love.

May we be encouraged! May we see that God is doing something -- what He is doing is very great, and it is for our blessing -- and He Himself would assure us of His presence in the midst as we trust in His name. May we do so, and may it be so, for His Name's sake!

Warrenpoint, 10 August 2002.

HOW WE ARE EDUCATED TO HAVE SYMPATHY WITH GOD IN THE GOSPEL

J. Taylor

Luke 13:35; Luke 14:1 - 23; Luke 15:22 - 32

Now I come to Luke chapter 13. The Lord says to the Jews, "Your house is left unto you". The word desolate in the Authorised Version should not be in the passage. We are now dealing with what had taken place in the house of God. "Jerusalem, Jerusalem, the city that kills the prophets and stones those that are sent unto her, how often would I have gathered thy children together, as a hen her brood under her wings, and ye would not" (verse 34). And then He adds, "Behold, your house is left unto you".

Now, dear brethren, how do we stand in relation to our local company? Is it your company, or is it God's company? Is it God's house? If it is yours, if you regard it in that light in any way, if you rule

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there, and your influence there, your example there, has in view that it is yours in any sense, then you are in danger of it being left to you. I suppose we might say Christendom sets before us a solemn example of it; what once had the name and the reality of being God's house is left unto them. They have arrogated it to themselves. Now God says, It is yours. God is not there, and it is all out of order if God is not there. "Behold, your house is left unto you; and I say unto you, that ye shall not see me until it come that ye say, Blessed is he that comes in the name of the Lord". The Lord says a very solemn thing, that they are not to see Him until they shall say, "Blessed is he that comes in the name of the Lord". They will have to come back to divine authority, divine order, for apart from these things they will not see Him.

Then the Lord proceeds to show how we are to be in the house of God. He begins by finding, in the house He was invited to, a man who had the dropsy, whatever that may be spiritually. It was some disease, and shows, that that which might have been helpful to the man, has, through some abnormal formation, rendered him inflated in the house. This man who might have been helpful to himself and to others is rendered an invalid in the house; but the Lord heals the dropsical man, and that is grace. We can reckon on the healing of the Lord; and I do not know of anything that is more encouraging, in having to do with the house of God, than this; where one is exposed to disease, and will is not at work, we can reckon on divine healing, the healing of the Lord.

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How could we go on without this? Where should we be? But the Lord comes in and touches this brother and that brother, and this sister and that sister; apart from this we could not walk together, but we can reckon on the Lord putting us right and keeping us right.

Then He goes on to note how certain ones chose the chief places. He says, so to speak, I have healed that man, but here is the certain road to disease. Should we not be wise and take the road that will save us from it? The Lord marked those who chose the first places, those who sought a place in the house of God, and, in His own way, while exposing the working of the flesh, He shows the wisdom of taking the lowest place. He says, You are placing your host at a great disadvantage. Why should I place my brethren in the position of humbling me? If they do not, the Lord will; it may take days, or months, or years, but He will do it; for He is over the house of God and nothing escapes His notice. Then He says, You will have honour in the presence of the guests if you are only humble enough for it.

The Lord has more pleasure in honouring a brother than in humbling him. "From the dung-hill he lifteth up the needy, to set him among nobles" (1 Samuel 2:8); that is His way. If we have to do with the house of God, we must be humble and take the lowest room. The house belongs to Christ and all the rooms in it are His. He must have His way, and He gives each of us our position according to His wisdom. He has His own prerogatives, and He gives

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each servant according to His sovereign will.

Then He says, If you invite, do not invite your rich neighbours. That is, you are not to do things for recompense in the house of God. The world in the very principle of it never does anything except in view of recompense -- a return; this is what marks the flesh. What the Lord enunciates here is that you are not to have that in mind at all; what you are to have before you is to reflect what God is, and what He has in mind, that is to say, the gates of Zion; "Jehovah loveth the gates of Zion more than all the dwellings of Jacob" (Psalm 87:2). He is interested in every one of us. He loves the gates of Zion; that is really the assembly. It is the sovereignty of God. He administers according to His sovereign love and bounty; and so He loveth the cheerful giver (2 Corinthians 9:7), for such a one is in accord with the gates of Zion. So in making an entertainment you are not to have recompense in mind; you want to satisfy the love of your heart; you do not discriminate against the poor in favour of the rich, as the Corinthians were doing, but you invite those who cannot repay you, you act in love and grace. To such the Lord says, "thou shalt be blessed ... for it shall be recompensed thee in the resurrection of the just". You will have it then.

Then one of them that sat at meat with Him said, "Blessed is he that shall eat bread in the kingdom of God". The man had taken note of what the Lord said, and he says in effect, I would like to eat bread in the kingdom of God, where things are regulated

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according to God. One has seen queues of people (especially on the [European] Continent) waiting for bread and other necessaries to be doled out to them, but that is not like the kingdom of God; the kingdom of God is different from that. God says, "I will abundantly bless her provision; I will satisfy her needy ones with bread" (Psalm 132:15). How the heart looks on to the time when this very earth shall be marked by that, instead of the scanty provision! Not that one would say anything against the effort to secure just distribution, one is thankful for it; but I am only contrasting it with the kingdom of God.

I suppose we as Christians can testify to what it would be to eat bread in the kingdom of God, the order of things which God administers, for as in it one feels that one is nourished by God Himself, "Every good gift and every perfect gift comes down from above, from the Father of lights, with whom is no variation nor shadow of turning" (James 1:17). He feeds us bountifully; it is all according to divine order. So the Lord, when feeding the multitude, made them sit down, and then He blessed the bread, then broke it, and they were all abundantly satisfied, and there were twelve baskets over (Matthew 14:19, 20). I only speak of the kingdom of God as it is put here.

Then in Luke 14 the Lord opened up the parable of the great supper, which is so well known to many of us here. He says, "A certain man made a great supper and invited many". He uses the suggestion of a listener to bring out something that was greater than the kingdom; that is, God's celebration in His

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house of the death and resurrection of Christ. He shows, in the parable, God's delight in the work of redemption, in the accomplishment of righteousness. He would have all to have part in it. He first sends an invitation, and those invited refuse to come. Then He urges some from the streets and lanes of the city to come in, and compels others. One would dwell on the means that God uses to compel souls to come into the house; He says, "compel to come in". That is how God looks at things; He never raises a doubt; He never raises a question of the possibility of their refusing. Those who were bidden refused, but with the other two classes the thought of refusing is never hinted at. God has His own way in bringing souls in.

I suppose every one here can testify to the compelling grace of God in taking us out of the wretchedness in which we were and placing us in His house; not that we are in the house in that wretchedness. Other scriptures teach us how we are there; indeed, chapter 15 shows us how we are to be there; we are to be there in the best robe. The best robe is not presented as fitting us for heaven; it is a question of our place here, for the elder brother hears the music and the dancing. The house must be filled, and it will be filled with those whom God compels into it. Remember, all the education that went before is in view of the house, all these people who have been compelled to come in are not there without education, God sees to that. The point of view is grace; how the house will be filled, and how, as filled, it expresses the grace of God during this acceptable

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time.

Now just a word about the robe. When you come to the returning prodigal you get the word "Bring out the best robe". It does not say from where the robe is brought forth; and although the best robe and the shoes and the ring were put on the prodigal, we are not told that he was brought into the house. In chapter 14 they were compelled to come in, but in chapter 15, the Lord does not say that the prodigal was brought in, the reason being that he himself was part of the house. In his not being brought in, I apprehend the point that the Spirit has in mind is that, as clothed in the best robe and shod and ringed, we form part of the house; it is the dignity of it in chapter 15. The people who are there show us what the house is. Then following upon that we have the music and the dancing and merriment; and the elder brother comes up and hears the music and dancing.

The place that music and dancing have in relation to Christianity and the grace of God is very striking. In Psalm 87 we read: "As well the singers as the dancers shall say, All my springs are in thee" (verse 7), that is, in Zion. They do not draw anything at all from the world, they owe nothing to the flesh; they draw everything from that blessed city called Zion. "All my springs are in thee". I think in that way we have the constitution of the house. By the presence of the Holy Spirit, and all that is involved in that presence, we learn the meaning of merriment. What incomparable holy emotions are felt in the house of God! Thus we are led on and up to it according

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to the lines indicated in Luke, and we learn to value those holy emotions, which have touched the spiritual chords of our hearts. The Holy Spirit produces the music and the dancing in the presence of God, whose delight is in those He has brought there, for they are there all according to Christ.

I do not add more; that is the line I had before me, and I hope it is plain to each of us that God would have us in His house in full sympathy with Himself in regard to the gospel testimony.

Ministry by J. Taylor, Volume 11, pages 40 - 45 [2 of 2]. Linlithgow, November, 1919.

THE BRIDEGROOM COMETH! A WORD IN SEASON

J. N. Darby

Beloved brethren and sisters in Christ, the day of the apostasy is hastening on with rapid strides, and also the day in which the Lord shall come to catch His own away.

The present moment is of so solemn a character that I feel constrained to address you this word of exhortation. Godly men everywhere, who watch the signs of the times, see the moment approaching which shall terminate the present actings of grace. The time has evidently arrived when one must speak plainly and decisively, and ask you where you are, and what you are about. You have by grace, which has shone brighter and brighter as it has approached its termination, been gathered out of the seething mass of idolatry and wickedness which now threatens

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Christendom and the world with an overthrow more awful than that of Sodom and Gomorrah of old; and the question is whether you are adequately impressed with the responsibility, as well as the blessedness, of the ground you are on, and walking like men and women whose eyes have been opened.

Believe me, there has never been in the world's history such a time as the present, and Satan is occupied with none as he is with you; and his occupation with you is the more to be feared because of the subtlety of his operations.

His object is to withdraw your attention from Christ, while you suppose you are on safe ground and have nothing to fear. He would destroy you with the very truth itself. For mark the subtlety: you are on safe ground, but only while Christ is your all in all. Here is where Satan is drawing some away. Interpose anything between your soul and Christ, and your Philadelphia becomes Laodicea (Revelation 3:7 - 22); your safe ground is as unsafe as the rest of Christendom; your strength is gone from you, and you are become weak, like any ordinary mortal.

Some of you are young, recently converted, or brought to the right ways of the Lord, and you do not know the depths of Satan. But you are hereby solemnly warned of your peril; and if mischief overtake you, you cannot plead ignorance.

Again I say, Satan has his eye especially upon you, for the purpose of interposing the world in some form between your soul and Christ. He cares not how little, or in what form. If you knew but how

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little will answer his purpose, you would be alarmed. It is not by that which is gross or shameful; such is the development, not the beginning of evil.

It is not by anything glaring that he seeks to ruin you, but in small and seemingly harmless trifles -- trifles that would not shock nor offend anyone as things go, and yet these constitute the deadly and insidious poison, destined to ruin your testimony and withdraw you from Christ. Do you ask what are these alarming symptoms, and where are they seen? The question does but show what is the character of the opiate at work.

Brethren and sisters, you are being infected with the spirit of the world. Your dress, your manner, your talk, your lack of spirituality, betray it in every gathering. There is a dead weight, a restraint, a want of power, that reveals itself in the meetings, as plainly as if your heart were visibly displayed and its thoughts publicly read.

A form of godliness without power is beginning to be seen among you, as plainly as in Christendom generally. As surely as you tamper with the world, so surely will you drift away to its level. This is the nature of things. It must be so. If you tamper with the world, the privileged place you occupy, instead of shielding you, will only expose you to greater condemnation. It must be Christ or the world. It cannot be -- ought not to be -- Christ and the world. God's grace in drawing you out of the world in your ignorance is one thing, but God will never permit you to prostitute His grace, and play fast and loose,

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when you have been separated from the world.

Remember you take the place, and claim the privilege, of one whose eyes have been opened; and if on the one hand this is unspeakably blessed (and it is), on the other hand it is the most dreadful position in which a human being can be found. It is to be at the wedding feast without the wedding garment (Matthew 22:11). It is to say, "Lord, Lord" (Luke 6:46), while you do not the things that He bids. It is to say, "I go, sir" (Matthew 21:30), as he said who went not.

Beloved, I am persuaded better things of you, though I thus speak; and I have confidence in you, in the Lord, that you will bless Him for these few faithful words. Nothing can be more glorious than the position you are called to occupy in these closing days. Saints have stood in the breach, have watched through weary days and nights these eighteen hundred years, and you only wait for the trumpet of victory to go in and take possession of the glorious inheritance. Other men laboured, and ye are entered into their labours; and yet, forsooth, you are lowering your dignity to the level of the poor potsherds of the earth, who only wait for the rod of the Victor (and yours too) to be dashed into pieces.

Oh! awake, then, from your lethargy; slumber no longer; put away your idols and false gods; wash your garments, and get you to Bethel, where you will find God to be better than ever you knew Him, even in your best days. Lay aside your last bit of worldly dress; guard your speech, that it be of Christ

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and His affairs, and not as you know it now often is, of anything but Him.

Let your prayers mingle with those of other saints at the prayer meetings; they never were more needed. Neglect no opportunity of gathering up instruction from that word which alone can keep us from the paths of the destroyer, and let your life be the evidence of the treasures you gather up at the lecture, or the reading-meeting, or in secret with the Lord.

If you want occupation, with a glorious reward from a beloved Master, ask that Master to set you to work for Him; you will never regret it, either in this world or in that which is to come.

Beloved, bear with me: I am jealous over you with godly jealousy. You belong to Christ, and Christ to you. Break not this holy union. Let not the betrothed one be unfaithful to her bridegroom! Why should you be robbed and spoiled? And for what? -- empty husks and bitter fruits, while you waste this little span of blessing! All the distinctions acquired here in the energy of the Spirit will but serve to enhance your beauty and render you more lovely in the eyes of Him who has espoused you to Himself. Can you refuse Him His delights in you? Can you refuse Him the fruit of the travail of His soul, who once hung, a dying man, between two thieves on Calvary, a spectacle to men and angels, and for you -- you who have forgotten (for you cannot have despised) this devotedness for you?

He could have taken the world without the cross,

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and left you out, but He would not; and now will you, having been enriched by those agonies and that blood, take the world into your tolerance and leave Him out? Impossible! Your pure mind needs but to be stirred up by way of remembrance.

Let us therefore take courage from this very moment. We have lately been offering up prayers, confessing the lack of piety and devotedness. May we not take this word as the answer of our ever gracious faithful Lord, to arouse us -- to re-awaken our drooping energies? And then the more quickly He comes the better. We shall not be ashamed before Him at His coming.

WHAT IS A CHRISTIAN? NO. 1 -- A DISCIPLE

F. S. Marsh

Acts 7:59, 60

If you were asked personally -- Are you a Christian? you would be perfectly justified in asking the question in reply -- What is a Christian?

I desire to answer that inquiry simply and definitely, that each one may get a clearer and more positive impression of what a Christian really is. In saying this I would not give the impression of unchristianising anyone. Our hearts go out to every believer in the Lord Jesus Christ on the face of the earth, and we love each of them as a fellow Christian. I am not, however, referring to nominal Christians, in the sense in which this country is known as a christian country; it is composed of all kinds of

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individuals, many of whom are not Christians at all; but to that which is real and positive, that is, a Christian as a believer in the Lord Jesus Christ, having a personal faith in Christ, and trusting Him. Christianity does not consist of a belief with the object of escaping judgment, but faith in a living Person, who is loved and followed as Lord.

Faith is the essential basis of Christianity, and without faith it is impossible to please God; for "he that draws near to God must believe that he is, and that he is a rewarder of them who seek him out" (Hebrews 11:6). Seeing, then, that faith is the very foundation of Christianity, any one who has no personal faith in Christ can scarcely be spoken of as a Christian, for this involves much more than having faith. It is a designation we need to use sincerely, and to answer to more practically. No one of us would desire to be a mere nominal Christian, as having embraced Christianity in contradistinction to heathenism; but we would be those who have been wrought upon by God; who rest in implicit faith upon the finished work of Christ; and who know Him as our living, risen Lord. Our faith is in Him, and rightly so, for He is worthy of the confidence of every heart.

To be a Christian really -- to earn the title and to be regarded, even by those who are not so, as being a real Christian -- means much more than having that personal link of faith.

Hence it is profitable to consider certain typical persons in Scripture, in order to observe the beautiful characteristics of a normal Christian, and so that

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each may be encouraged to answer individually to them.

The first shall be Stephen, because he was one of the first to exhibit publicly the features of his Master distinctly. He was a disciple in the truest sense of the word.

A disciple is one who is like his master. He is one who has studied his master to such an extent, having been with him so closely that, unconsciously to himself, he has become like him. He begins by being a learner sitting at his master's feet and hearing his word, with the result that, watching his movements, he becomes increasingly like him; until he is known to all men as a follower of his master. How we would covet that we might all be true disciples of Jesus, for "one is your Master, even Christ" (Matthew 23:10, Authorised Version).

Stephen was a Christian, although the name had not been applied to believers at that time, for he is spoken of as "full of faith" (Acts 6:5) -- the first mark of a Christian -- and he was selected for a certain duty because of his Christ-like characteristics.

Then Stephen was "full of ... the Holy Spirit" -- a very important christian feature. The Holy Spirit of God is here on earth and He is dwelling, not in temples made with hands, but in believers who together form the temple of God. Thus a true Christian is one who has received the Holy Spirit and is part of that living temple in which God dwells by His Spirit. Hence God would have possession of each one, that he may be filled by the power of the Holy Spirit.

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How elevated is the plane upon which a person is placed by Christianity as evidenced by a man like Stephen! He was unknown, for we know nothing of his genealogy or of his personal history. He appears in Scripture as a man "full of faith and of the Holy Spirit", and "full of grace and power" (Acts 6:8). We would covet that every Christian might be full of power. We all have to lament our lack of power, for how many opportunities are missed because of it! But here was a man -- a typical Christian -- full of faith, of the Holy Spirit, and of power.

Then, when brought before his enemies, "all who sat in the council, looking fixedly on him, saw his face as the face of an angel" (Acts 6:15). He was so different from men who were not Christians. Even his enemies could not help observing that there had been a transformation wrought in that man which had changed his countenance, and they realised that there was something heavenly about him. He must be a Christian to be like that!

Then the final test came, for he was to die because he witnessed to a glorified Christ. There the most brilliant characteristics of Stephen shone out, for when he was facing a cruel death, it is recorded, "they stoned Stephen, praying". He was conscious of a link with heaven; he could call upon God in the presence of death; he knew the Lord Jesus well enough to speak to Him personally at that moment, and say, "Lord Jesus, receive my spirit". He knew that the stones of his enemies could not sever him from the love of Christ, and he could entrust to Him,

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in the hour of death, his most precious possession -- his spirit. Then before he actually fell asleep, there was one last brilliant display of Christianity, one feature which distinguishes it from anything else that has ever preceded it -- the grace that causes a man to pray for his enemies. It was the spirit which came into this world in Jesus: it had never been here before. Think of a man being stoned to death, and yet using his dying breath to pray for his enemies! He was following in his Master's footsteps, not in the letter only, but in the spirit. If that is Christianity, it is worth having!

Stephen demonstrated that a Christian is a person with a living faith in Jesus, his Saviour and Master, and who is able to exhibit, in some degree, His graces. He belongs to a new race, who in their spirit, manner, and countenance are Christ-like. Let us not say that this is too high a standard, or that it is unobtainable, for the same Lord is at the right hand of God; the same Holy Spirit is indwelling believers today. The power is undiminished on God's side! Why then should we consider it beyond our reach, or unable to be reproduced? Through the centuries which have intervened, history has recorded again and again that such Christ-like features as were exhibited in Stephen have been seen in Christians. Witnesses have arisen during the absence of Christ who have displayed the features of their Master, and this Spirit is to be continued in Christians until the Lord comes.

May each one be, in character and spirit, a true

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disciple of the Lord, that a right impression of Him may be given by those who bear His name.

Words of Truth, Volume 2 (1934), pages 113 - 117.

THE HOUSE OF GOD

E. L. Moore

In the divinely-given record of man's history, two great principles of evil are to be seen. Coming under the power of evil, the principles of corruption and violence characterise him: and this was brought fully to light when Christ was here. Delighting in evil, man had no appreciation of good, which was perfectly expressed in Christ.

In John 2:13 - 22 these two principles come before us. That which had borne the name, and should have expressed the character of God, had become corrupted. In the hands of man everything had been falsified. They were making a gain of piety. All this is at once exposed by the presence of Christ. In His zeal for God's house, He will cleanse it from the defilement man had brought in. Not for one moment will He surrender the holiness that becomes it. But this only serves to bring out the other principle of evil to which I have alluded, that of violence. What man cannot corrupt he will destroy: all his powers and energy tend to this end.

How blessed, then, to turn away from man to the contemplation of Christ: of One in whom these principles of evil have no place whatever. In the power of what was inherent in Himself, He can perfectly meet everything that springs from man after the

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flesh. This blessed Person will not only maintain every divine thought, but will put away everything for God beyond the corrupting influence and destructive power of man.

The incident of the cleansing of the temple is presented to us in each of the gospels; and in each we shall see some distinctive feature of the house of God brought out.

If we turn to Matthew 21:12 we find that Christ has just been acclaimed Son of David. Coming into the temple, a scene of corruption meets His gaze. Of necessity He must cleanse it of its defilement. And then it is that that which should have been expressed there, namely, the mercy of God, shines forth at once in Him. We read, "And blind and the lame came to him in the temple, and he healed them" (verse ).

In Mark Christ is seen as the prophet. It is the same scene of confusion which is brought before us in chapter 11: 17, but here again it becomes the occasion to bring out God's thought and mind. The Lord says, "My house shall be called a house of prayer for all the nations". It should have been, and will yet be the centre for God on earth. Attracted by the mercy of God expressed there, all nations will seek it. But how repellent to find what had been set up in Jehovah's name turned to a means of selfish gain. How darkened its light had become under man's corrupting influence. Only as the defilement is swept away can its true character shine forth.

Turning to Luke 19:45, we find another thought

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suggested. As the priest, Christ takes the place of teaching those who came to Him (verse 47). The oracles of God are again available to those who sought them. It is here that instruction in the mind of God can be obtained.

In John's gospel, in keeping with its character, the Lord gives a fulness to the thought of God's house found nowhere else. He speaks of it as "my Father's house". It is the character of the light that fills that holy place, and which is the portion of those who, like John, lean upon His bosom. The bright and blessed light of God revealed as Father shines forth in Christ. Then it is that man, refusing the light he can no longer darken by his corruption, will seek to destroy the One who has brought it in (violence). How blessed is Christ's answer to all this: "Destroy this temple, and in three days I will raise it up". Thus everything is seen to be secured in resurrection.

What is imperative is the maintenance of the holiness which becomes God's house, so that we may be in accord with it, and thus get all the present gain of it by the Spirit.

Mutual Comfort, Volume 1 (1908), pages 281 - 284.