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The Holy Ghost does not put an adjective before the name of Jesus. We say amongst ourselves, and rightly enough, blessed Jesus! precious Jesus! but the Holy Ghost never. Thus stands the name; and there is a dignity, A fullness, which commands silence. God only can span its preciousness.
Passing from death unto life is the beginning of all holy affections. A child does not love its parents before it is born; but it does love long before it can express it.
The simple history of a Christian is-He was once in death, judgment hanging over him, but not yet executed; but he has heard Christ's voice, 'has owned the Father as sending Him, and is passed from death unto life.
The believer is never brought into question about salvation, for the person who would have to judge him is the very one who has given him eternal life. He cannot call His own work into question.
The resurrection of damnation is in order that the Son, who has been dishonored, may be honored-every knee shall bow to Him-but we do not need judgment to honor Him.
The ground of settled peace for the soul in the midst of a world of sin and sorrow, is to say to my soul that God is true, when He says that He so loved the world, etc.,
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The definition of a Christian is-We have known and believed the love which God has to us.
Satan will tell a great deal of truth (not the truth-that is sufficient for me), provided he can deceive by it.
The nearer a man is to God externally, if his soul has not living fellowship with Him the worse he is. Judas is worse than the Pharisees-the Pharisees than the Samaritans. Hence the profession of Christianity, where there is not its living power, is the very place where the most terrible evil is to be looked for.
The flesh never can trust God for eternal life-it may take up any form of godliness.
The history of Judas is first that he was a prudent man, loved money-carried the bag. Then Satan suggests to him a way of gratifying his lusts-now hypocrisy comes in-he goes on with his religion after he has concluded to betray Christ, and with the sop Satan enters into him; now he is hardened even against the relentings of nature.
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Till the righteousness was accomplished in Christ, it could not be declared -." life and incorruption were brought to light through the gospel"-and this because the question of responsibility is settled in Christ. First, the atonement made: then, He becomes the source of life. In this He acts by the Spirit. The whole source of life of the saints, is now to be based upon the knowledge of God's righteousness thus declared-hence, of old, they went on their way rejoicing immediately on conversion. Here also is our standard of conduct and fruits.
The counsels of God about Christ, were not merely that he should be the Head of creation, and that the tabernacle of God should be with men, but to set Him up as the glorified man: and the bride with him. Thus Christ brings glory to God, even out of man's sin. Souls are now associated with Him, on the basis of the glory according to which he was raised from the dead: all this in the midst of a sinful world: and in bodies in which the spirit of God in us can sympathize with the groaning through sin. Our very weakness thus being made, in one sense, an advantage. And this is the Church.
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Providence does not guide us-it guides things, and thereby controls us: very precious as regards the hand of God over us; but this is not the guidance of the Spirit.
The white stone and the name written on it, serve to point to a secret communion with Christ, in which none other partakes. Christ knows all His sheep by name, though He makes a flock of sheep.
INDIVIDUAL RESPONSIBILITY TO GOD AND CO-OPERATION. When a man's own will is at work, it leads to diversity: when the Holy Ghost is at work, He leads, it may be, different individuals in very diverse ways, yet all in harmony; and the glory of Christ is the object.
The great secret of guidance is to have the eye really to God.
Protestantism has made no advance beyond the Council of Trent, as concerns the person, and presence, and work of the Holy Ghost.
RECEIVING BLESSING FROM ABOVE, THROUGH EACH OTHER. Thus the dew of Hermon might hang on each leaf, thereby ministering to the refreshment of the whole tree, whilst the sap was circulating within the branches.
Christ is not only the root and offspring of David, the source and the fulfiller of all promises in connection with the earth; He is also the bright and morning star; giving us the dawn. of the heavenly day.
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We all have characters: Christ had none: every single faculty in Him was a perfect model, demonstrating God in everything. We may find a display of character in Paul. He repented of having written an inspired epistle. God took care to use him, but he had the sympathies and failings of a fallen man. Hence the need of a "thorn in the flesh"
Perhaps the highest character of spiritual guidance, is not such as " do not go into Bithynia," but by communion with the intelligence of God (see Phil. 1:9; Col. 1:9). Much of the guidance of the Divine life is like this:-If a person has been much in communion with God in prayer, previously, he would often be able to decide upon a matter instantly, by a sort of spiritual intelligence; whereas, if this had not been the case, he might be greatly at a loss, and have to pray much about it before he got light upon his path.
A person walking with God, and self dead, would be positively guided-but motives often bias us unconsciously.
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It is so far as we are made sensible of our own nothingness that we shall be fitted to be vessels of power. Christ had all power given when he had gone down to death. Divine life is death to the creature. It is only when having passed through death that the Church can be the depository of power-morally so now-fully hereafter.
The first thing which I find in conversion is that God is love, and this is the highest thing of all.
In John 17 the Church is brought near enough to hear what the Son is saying to the Father.
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I reject all inference from Scripture as authoritative. It may be true, may lead to something else; but I cannot believe it. I can only believe what is revealed: not what is deduced from that revelation.
When the Holy Ghost comes, he breaks off ' everything of nature, and gives altogether another set of associations.
Eating of the "hidden manna." The omer of Manna has been laid up before God, a memorial of all that He, the bread of life, has been to us in this way of grace: our food here in the wilderness: and God has kept a portion of this, never to be lost, for our food there.
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Cain's sin is not only against God, whom he had not seen, but also against his brother whom he had seen.
There is a thread of promise running through all God's dealings with man, to uphold tie faith of those who were mourning under man's failure.
The terrible condition of the world is, that it "seeth no more" Him in whom was the acting out of all the promises.
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The food which hope gets from the Scriptures is not of the kind which it would have been had we been the authors of the book. We should have stuffed it out with bloated descriptions of the glory. On the contrary, the Scriptures lead us to the knowledge of what God is in Himself, and then to trust Rim, with just a few hints and glimpses of what He will do.
Jesus is Lord for us, and over us. He is Lord over all for us; all the keys are laid upon him, and we are practically to know Him as our Lord.
In the 22nd of Revelations we find a connection between the glory of God and the things standing in the light of it. The Bride having the glory of God, the whole scene savors of a glory not poured out from God, but the glory of God Himself. God only knows the glory or the love of God, but the Spirit teaches us to understand something of it.
In our Lord's description of His Father's house, there is no word about glory-nothing of jasper and sardine stone-but just that there is room there, and His personal desire to have us there with Him. It will be His Father's house-our Father's house-and we, brought as adopted sons into the enjoyment of all the affections of God towards His Son.
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The Epistle of Jude intimates the denial of the holiness of grace; Galatians the denial of the sufficiency of faith.
In the details of life, the troubles may be between us and God, or God between us and the troubles. In the one case, we break down like Job; in the other, we endure afflictions according to the power of God.
The question of old was, Where is thy God? Now it is the question, Is the Holy Ghost really among you?
The Church came down plump when once the Apostles were gone. Witness the nonsense of the fathers. God permitted a marked line of distinction between the treasuries of wisdom and knowledge, and all man's thoughts about them.
The great question for which Israel was the witness upon earth, was the unity of God; but the Church is let into all the relationships of the Trinity. It would have been quite impossible for a Jew to understand " the Father loveth the Son." It is because the Holy Ghost, as a divine Person, was personally in the Church, that there could be fellowship with the Father and the Son.
"The Change Of The Heavens And Of The Earth Which Now Are."
The following remarks are intended as a reply to the questions put under the above title at page 350 of the fourth volume of "The Present Testimony"; and my object in communicating them is not merely to respond to the call of a brother, as the Lord may enable me, but also in the hope that the important and interesting subject thus opened by him may receive additions from that which the Lord has taught to others of His children, if so be that He in His grace may lead them to minister to their brethren of that which they have received of Him.
The principal query of the writer of the above-named article seems to be, " Is the change of the heavens not synchronous with that of the earth; or is the new Jerusalem let down into the present heavenlies-Satan and his powers being chased first out of them, and then out of the earth?" My answer would be in the affirmative to both parts of this question; but, as a mere answer would be of little value, unless established by appeal to the word of God, I desire, in dependance on the Holy Spirit's teaching, to give a reason for that which I may advance. In thus presenting the grounds of my own views in reference to this subject, I propose to consider somewhat in detail Rev. xxi. 1, to xxii. 5, and observe, that though I have confidence that the Lord has taught me, I would nevertheless walk humbly before Him, and wait upon Him for grace, that, if mistaken on any point, I may judge aright the statements of those whom he may make use of to correct my wanderings and lead me into His truth. Well has your correspondent said, " It is better to be an enquirer, than hastily or wrongly to decide, without the full support of the word of the Lord."
Commencing with Rev. 21:9, to 22:5, the description of the HOLY JERUSALEM, as being first in order of fulfillment, we have, in verses 24 to 27 (chap. 21), a glimpse, as it were, of the earth when it will stand in connection with this holy city: " The nations of them which are saved shall walk in the light of it;, and the kings of the earth do bring their glory and honor into it; and the gates of it shall not be shut at all by day, for there shall be no night there; and they shall bring the glory and honor of the nations into it; and there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb's book of life."
Having thus glanced at the condition of the earth, let us consider the Holy Jerusalem. After the statement, " having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal" (21:11), the first thing described is THE "WALL." "And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are of the twelve tribes of the children of Israel" (ver. 12); "and the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb" (v. 14). Further particulars are given as to the position of the gates, and of the street, by which I understand the interior of the city. "The street of the city was of pure gold, as it were transparent glass" (ver. 21), whilst the "Lord God Almighty and the Lamb are declared to be the Temple of it" (ver. 22). Of the glorious things here spoken of this City of God, I can say but little, feeling my own ignorance; but on the face of this description is stamped stability,-purity,--preciousness. In the wall, and the gates of it, I see the antitype of the Aaronic priesthood, connected as it was, dispensationally, with the ministry of angels (see Heb. 2; Acts 7:53). The Aaronic priesthood, for the time when it was exercised, constituted the way to God; and the ministry of angels in connection with it, the medium both of blessing and judgment, as proceeding from God to man. The wall set forth in vision that which in the millennial period of the earth's history will take the place of the latter; whilst the gates set forth that which will take the place of the former. The wall of a city excludes evil, that is, evil from without (earthly cities have evil within; but in the Holy Jerusalem there will be none). The gates of a city also exclude evil; but, in addition, admit that which has " right to enter;"-the office of the sons of Aaron, in their dispensation, like the gates of a city, met both these requirements, they stood between the worshipper and God; they were to preserve the sanctity of the tabernacle and of the holy things-the "patterns of the things in the heavens," by excluding all that was unfit to approach-all that was unclean: it was by them that the offerings of the worshippers were offered, and except through them there was no approach to God; thus, as regarded the patterns of the things in the heavens, they were the gates. In the announcement that the city " had twelve gates, and at the gates twelve angels, and names written thereon which are the names of the twelve tribes of the children of Israel" (ver. 12), I see the future position of the nation of Israel (the twelve tribes) when they shall become a kingdom of priests during the Lord's millennial reign (Deut. 19:6; Isa. 61.6); and in that of verse 14, " The wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb," the result of the labors of the twelve apostles, or a portion of it, manifested in the millennial state. It should be borne in mind, that the mission of the twelve apostles was strictly to Israel, though afterward extended, by special revelation, to the gentiles (Acts 10); and that, shortly after it was so extended, it gave place to that dispensation which was committed to the apostle Paul; and that committed to the twelve being thus interrupted, still remains so, and will not be resumed until the present work of the Lord is completed; and when this is accomplished, the Lord's dealings in grace with Israel nationally will again proceed.. It follows, that, at the commencement of the millennium, the fruits of the dispensation committed to the twelve apostles, to say the least, may, and I believe will, consist of two classes, i.e., those who shall have passed through death and have become partakers of resurrection, and those who, having " endured to the end" of the great tribulation, shall be saved, and become partakers of earthly blessing. To the minds of some, it may appear inconsistent to suppose that the nation of Israel, in blessing on the earth, will be the gates; and the fruits of the dispensation of the twelve apostles in resurrection glory, and blessing, will form the wall of the city, or a part of it: to me, however, it does not appear so, inasmuch as I conceive that office is that which is more especially pointed at here-the ministry of each when happily the heavens and the earth shall be thus connected together. But this may appear more clear presently.
In the passage under consideration, there seems to be maintained a marked distinction between the city and the wall. Compare ver. 10 with ver. 12, and see ver. 15, etc. A disregard of this distinction has led some to think that the city, the "bride" (Rev. 21), has an Israelitish character -in fact, to doubt whether it is the Church in glory. A more scrupulous regard to the letter of the word would show that it is the wall alone, and not the city, which has this Israelitish character; and the undoubted future position of the nation of Israel, as a kingdom of priests, seems to confirm this view of the matter. This difference between the city and the wall will be found worthy of prayerful attention.
But to return. It has already been said that it is one property of the wall of a city to exclude evil; and that this was effected of old by the ministry of angels: " The angel of the Lord encampeth about them that fear Him, and delivereth them" (Psa. 34:7). "God sent an angel unto Jerusalem to destroy it" (1 Chron. 21:15). (Read the remaining context.) "Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word" (Psa. 103:20; see also Acts 7:53, compared with Heb. 2:2). Other scriptures might be added; but these are sufficient to show the character of the ministry of angels as connected with the Mosaic dispensation; and probably also in a somewhat similar way with the present. But from Heb. 2:5, we learn, that, "unto the angels hath he not put in subjection the world to come." This marks a difference between the past and the future dispensations; and the passage goes on to teach, that the "world to come" is to be in subjection to man, - i.e., to the second Adam, the Lord Jesus Christ; and other scriptures reveal, that a portion of the redeemed will be associated with him in this reign. This indeed seems involved in the second of Hebrews; but elsewhere it is clear (Zech. 14:5; Jude 15,16 Rev. 2:26,27). It does not appear necessary to prove this to those most likely to read this paper. It may be said that the wall of a city does but exclude the evil, that is, the evil without; but much more was of old effected by the ministry of angels during the old dispensation, and will also be by the redeemed associated with the Lord in his reign; this is true; but in the wall we see only a portion of the redeemed in action, and this their office. Others will be spoken of in the course of the subject.
From the city of Rev. 21:10, etc., let us now turn to the city of Isa. 60,-" The city of the LORD, the Zion of the Holy One of Israel" (ver. 14). This chapter describes the future blessed position of the nation of Israel in the earth. It there appears as a city (and a city doubtless Israel will have, and a temple too: to bear this in mind may assist us). Comparing this city with the holy Jerusalem of Rev. 21:10, etc., it appears to correspond with the wall and gates only of the latter,-we seem to be led no farther; if so, then Israel is, in the one scripture, figured, so to speak, as a city; and in the other, which more fully develops the purpose of God, as a wall. From the one the Israelite in old time might have learned the future blessed position of his nation in the earth; and from the other we may learn that the nation of Israel, thus blessed, will form but a part of that wonderful redemption and medium of blessing between God and the earth which God himself will establish. The following portions arc striking as compared with Rev. 21 " Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee; and the sons of strangers shall build up thy walls," etc.; vers. 9, 10,-" Thy gates shall be open continually, they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and that their kings may be brought"; ver. 11,-" I will make the place of my feet glorious," etc.; read ver. 13 to 21; comp. Isa. 66:1, with the latter part of chap. lx. ver. 13. Let it be observed of this city, that it is described as receiving, not communicating, it will be the way of approach to God for the nations, and not the medium of communicating blessing to the nations. That the means of communicating blessing will also be through another portion of the redeemed, I trust we shall learn in considering,-
The CITY-the Bride-the Lamb's wife. " That great city, the Holy Jerusalem, descending out of heaven from God, having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal" (Rev. 21:10,11). " And the city lieth foursquare; the length is as large as the breadth; and he measured the city with a reed, twelve thousand furlongs. The length, and the breadth, and the height of it are equal" (ver. 16). "And the street of the city was pure gold, as it were transparent glass" (ver. 21). The description is continued to the end of ver. 5 of chapter 22. Much of this description is rather of the circumstances of the city than, of the city itself: circumstances of blessing even beyond conception; as it is written, " eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him; but God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God" (1 Cor. 2:9,10). Still " we see through a glass darkly." Whether Jerusalem, blessed in the earth, be the wall of this city or not, it will have its temple; but the beloved apostle " saw no temple" in the holy Jerusalem-for " the Lord God Almighty and the Lamb are the temple of it; and the city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof; and the nations of them that are saved shall walk in the light of it; and the kings of the earth do bring their glory- and honor into it; and the gates of it shall not be shut at all by day; for there shall be no night there; and they shall bring the glory and honor of the nations into it"(ver. 22-26). The approach of the worshipping nations will be through the priesthood of Israel; hence the gates are again mentioned as the way of approach, and evil will be utterly excluded (ver. 27). In that which follows, we see displayed that which we failed to find in the wall or gates, namely, a stream of blessing flowing from God to man-" A pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits,....and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see his face; and his name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign forever and ever" (22:1-5). And we learn that the servants of God here mentioned, shall " see his face, and shall reign forever and ever." We shall, I think, not hesitate to conclude that they are the most favored portion of the redeemed; that blessed company redeemed " out of every kindred, and tongue, and people, and nation," mentioned in chap. v.; and comprising the four living ones, and four and twenty elders (chap. 5:8-10). This, connected with what we are taught by various scriptures, shows that they will thus be connected with the earth, and I believe, will in some way be the means of communicating blessing to it: thus, the promise in Psa. 110 will be fulfilled; " The LORD hath sworn, and will not repent; Thou art a priest forever after the order of Melchizedek." Such will be our blessed Lord; and the Church will be united with him in the blessing.
A few words here on the Melchizedek priesthood may not be out of place; the character of the Aaronic priesthood has already been spoken of as constituting a way to God, but the Melchizedek, or everlasting priesthood, has a much more extended character; it not only receives from man, but communicates to him, and even judgment inflicted is placed in close connection with it.-Observe its character; " And Melchizedek king of Salem brought forth bread and wine; and he was the priest of the Most High God; and he blessed him, and said, Blessed be Abram of the Most High God, possesssor of heaven and earth; and blessed be the most High God, which hath delivered thine enemies into thine hand; and he gave him tithes of all" (Gen. 14:18-20). The truth contained in this short scripture is unfolded to us in the epistle to the Heb. 5:10,11; 7:1, etc. The Melchizedek priesthood, is perfect and unchangeable, comprehending all that the will of God has ordained to stand between Himself and the earth. That judgment forms part of the exercise of the Melchizedek priesthood, or is at least closely connected with it, may be gathered, in addition to the scriptures which directly speak of it, from the analysis given of the words " Melchizedek king of Salem. "First being by interpretation King of Righteousness, and after that also King of Salem, which is King of Peace" (Heb. 7:2). As to the union of a portion of the redeemed with the Lord in his peaceful reign, scripture need hardly be referred to to prove it; but it should also be remembered that they will act with Him in His righteous reign (Rev. 2:26 to 29, etc.) That God formerly used the ministry of angels to work out His own purposes (usually designated Providence) toward man and probably still does so, has already been said, and I believe that the Cherubim (Ezek. 1) are generally understood to set forth that ministry; with this I agree, and believe also that in the book of Revelations, in the vision of the four living creatures, John saw a portion of the redeemed exercising similar ministry. This vision I understand will not be fulfilled until after the resurrection spoken of in 1 Thess. 4:16,17, has taken place, which being after the Lord has left His Father's throne his enemies will be made His footstool; and whatever may then be the actings of His grace, or to whatsoever extent they may reach, it will nevertheless be the day of His wrath (Psa. 110:5;102) When these things shall come to pass the world will no longer be in subjection to angels but to man-to Jesus Christ-to the second Adam, and in concert with Him the four living ones are presented in the book of Revelations as acting, and we no longer read of the cherubim as in. Ezek. 1 These things will commence the period of judgment which must precede the millennial reign. " Melchizedek Melchi-Salem " comprehends both; first being by interpretation King of Righteousness, and after that also King of Salem, which is King of Peace.
As to the NEW HEAVENS AND NEW EARTH, and the time of the change taking place, I agree with that which our brother has expressed, in respect to Rev. 20:11, etc., being after the close of the millennium, and that chap. 21:1-5, is descriptive of the blessing which will succeed the judgment of the great white throne; that is, it is descriptive of the new heavens and the new earth-the post-millennial state. The expression " no more sea," I have been accustomed to regard as literal: I do not feel that we can consistently do otherwise, at least, if we receive the words " heaven" and. " earth" in the same verse in a literal sense; and 2 Peter 3:7-13, shows that we ought so to receive them. It is true that in chap. 17:15, " the waters " that the apostle saw are explained to be " peoples, and multitudes, and nations, and tongues"; but, in addition to waters not necessarily being the sea, I do, not see how that explanation can be made to apply here, especially as in Isa. 60:6, the word is used in a happy sense of those to whom it is applied" The abundance of the sea shall be converted unto thee," and if figurative of the Gentiles in Rev. 21, would leave no sea to be converted.
I would now consider the first part of our brother's query-" Is the change of the heavens not synchronous with that of the earth?" the remaining part of it having been already met. His thought seems to be, that during the millennium the holy city, having descended out of heaven from God, will remain in the present heavenlies (this may be so; but if what has been advanced be correct; a portion of it, if we include the wall and gates, and he appears not to have excepted them, will be upon the earth). I would again refer him to 2 Peter 3 " The heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men" (ver. 7). " The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" (ver. 10). " Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat" (ver. 12). These scriptures seem to me decisive on the point, and to leave no room to doubt that the change of both will be at the same time. Probably a part of our brother's difficulty may consist in the question-" If the holy Jerusalem descends into the heavens that are, before the change referred to, how can, they afterward be burned up?" It may be as well to meet this, whether we have sufficient light to solve it or not. My own feeling is, that it may be removed to safety, or otherwise preserved by the power of God. Now without pretending to decide, the former seems probable, inasmuch as the apostle appears to have witnessed two descents, namely, that in Rev. 21:2, and that in ver. 10, and the latter the first to be fulfilled. The same difficulty arises as to the inhabitants of the earth; but in this case we have not any revelation that I know of; though we know that God will preserve His own redeemed, and there we may well leave it, not seeking to be wise above that which is written, but using diligence to become acquainted with all that is revealed:
In comparing the two visions, which we may call that of the new Jerusalem (ver. 2), and that of the holy Jerusalem (ver. 10), the differences between them should be noticed; such, for instance, as the following: " prepared as a bride adorned for her husband," " the bride, the Lamb's wife"; and our brother has remarked of the latter that it is a walled city, but this is not said of the former. I merely suggest this for the consideration of others.
Ver. 3 and 4 seem to indicate that there will be an everlasting distinction between the heavens and the earth; and that, even when the whole work of redemption is accomplished, when our blessed Redeemer " shall see of the travail of his soul and shall be satisfied," there will still be the heavenly and earthly portions of the redeemed family, making one glorious creation, in which God's " dear Son" will have the pre-eminence: " For by Him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities or powers, all things were created by Him and for Him" (Col. 1:16).
In conclusion, if anything need be said upon the importance of this subject, I would add, that I believe it is of vast importance, not only in point of knowledge,-as such it ought to have a practical effect on our souls,-but being " written for our learning," it is our duty to study it with prayer for the Holy Spirit's teaching. Nor is this all; for how often do we find that it is in man's ignorance of such scriptures as these that error has established its strongholds, by giving forth a pretended explanation, and finds its security from contradiction in the fact, that there are few or none able to resist the evil by an appeal to the truth. I desire, however, to guard my brethren against the thought that what I have said is dogmatically asserted; but as an enquirer in the prophetic field, I have endeavored to state the convictions and thoughts of my own mind, and to those who may read I would say, " Prove all things, hold fast that which is good."
E. B.
[The Editor does not put his sanction on the above paper, by inserting it in " THE PRESENT TESTIMONY." There are many points in it which, as matters of interpretation, are more than questionable; but as nothing on the face of it affects fundamental truth, and as it is presented in avowed subjection to Scripture, it is left to the judgment of the reader.-Ed.]
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" If ye loved me, ye would rejoice, because I said, I go to the Father"-here the Lord counts upon the highest tone of feeling, the unselfishness which He only can give.
The question of sin was settled at the first corning of Christ the question of blessedness will be settled when He comes again.
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Cain, Balaam, Corah-the genealogy of the spirit of apostasy.
In Revelation, when all the testimony is gone through, the heart of the Church is turned from the testimony to Rim that testifieth, with the promise, " Surely I come quickly"-and she answers, " Even so, come, Lord Jesus." Blessed things are promised, but He Himself is the object of her desires.
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The Christian may say, I want nothing before God, I have Christ there; and God would repudiate anything more. I know that God has accepted the person and blood of His Son. God rests there, and there I rest, and have nothing now to do but to seek to glorify Him by my life down here.
In Rev. 22 the Church is taught to say, "Let him that is athirst come." She is brought into the place of Christ in this (for it was He who first said, "Let him that is athirst come"), and speaks in His name, because the Spirit is there.
There is no difference, as regards acceptance, between Paul and us, but a great difference as to reward of service.
Fragments
In the grand day, when all give honor, etc., to the Lamb, if a heart be true to the glory of Christ, what will be the intrinsic happiness of having all glory given to Him who has loved us.
We know Christ is dishonored here, and therefore long for the time when He shall be thoroughly honored here.
In that coming day-others--all nations of the earth-will know, by the visible demonstration of the glory displayed in us, the truth of the confession of the Church, which now seems fanatical to the world, that the Father hath loved us as He hath loved Him.
Fragments
"All fullness" is not in Christ, as a stranger at an inn, coming in and going out; but it pleased the Father that it should dwell and remain in Him.
When they were crying Hosanna to Christ, and occasion of joy furnished to Him, yet he wept over the city, and spoke words of compassion, but broken and imprisoned with sighing and sorrow, " Oh if thou knew, even thou!" Now what compassion must be in Him, when his compassion had such an edge! Joseph's compassion is nothing to His, He having take a man's heart to go along with the saints to heaven, sighing, weeping, mourning, "tempted in all these as we are, but without sin" (Heb. 4:15).
Fragments
He that believeth, hath the Son: grace and Christ cannot be separated.
"Honor me before the people," was cold comfort to Saul, when the prophet told him God had rejected him.
Joseph's bowels were upon action, and busy, when his brethren saw no such thing, even when he was accusing them as spies, and dealing roughly with them.
"The waters saw thee, O God, the waters saw thee, they were afraid " (Psa. 77:16). So saith he "Winds, blow not; seas, rage not; fire, burn not; lions, devour not; sun, move not; clouds, rain not; devils, hurt not; waters, overwhelm not; sword, destroy not;" and they all obey.
Fragments
There is this difference-If I deal much with duties, and urge them on the conscience, I shall, if that be all, insensibly reduce the standard. If I present Christ to the soul, and plead His claims with the heart, I shall raise the standard.
The first of these different methods will, I believe, be made apparent in lower and higher measures of devotedness and service.
Besides, the mind, generated by the first, will be an inferior material to that produced by the second; it will not be the seat of the same light, freedom, and affection.
God will stand justified in the conscience of every single individual on the face of the earth, just as He did in the conscience of Adam in Gen. 3.
All may charge and accuse Him, and lay the fault and the blame at His door, as Adam did; but not one, any more than Adam, can have courage in the conscience to come out and boldly -without hesitation, to His face, tell Him so. All these bear witness, against themselves, and for God; for this cowardice in the conscience bespeaks the common universal guilt.