The city of York had been on my mind for some months, and I had often looked to the Lord in
prayer about it. I was returning home one day from Scarborough, and had about three hours to
wait at York. As I walked over the bridge, I lifted up my heart in prayer, and asked the Lord, if
it were His will that I should preach the Word there, to give me a congregation that day. Whilst
I was in prayer, I met a great crowd turning down by the castle. The Lord said, "Follow this
crowd." I found there was going to be a funeral of some Roman Catholic dignitary. We walked
on until we came to a large shed. The rain fell at this moment, and the people rushed in and filled
the shed. I felt it was the Lord’s will I should stand in front of the shed. I took out my Bible and
read the words, "Blessed are the dead which die in the Lord." A very large company gathered in
front. Some hundreds heard the word with marked attention. The Roman Catholics seemed to
think I was one of themselves, and, crossing themselves, came very close. I was led to dwell first
on the blessedness of those who now fall asleep in Christ. I did not refer to the special time to
which this text applies; but, as a general fact, how blessed is the soul that departs from this scene
to be with the Lord. I then showed that the Word did not say, "Blessed are they that die in the
Roman Catholic church, or in the Protestant churches, but IN THE LORD." This caused rather
a flutter, and then even greater attention, whilst I endeavored to shew from Scripture, what it was
to be "in the Lord."

As I closed, a man asked me, in a distinct, clear voice, that was heard by all, "Do I understand
you to say, that a man may know in this world that he is saved, and that he has eternal life?" This
question, and the answer, appeared to have great effect on many, as I showed from Scripture that
it was the privilege of all believers, to know that they were "justified from all things," and had
peace with God. For the Word says, "Be it known unto you, therefore, men and brethren, that
through this Man is preached unto you the forgiveness of sins; and by Him all that believe are
justified from all things." If we believe God, how can we doubt what He says:"Be it known unto
you"? Other Scriptures were quoted, and just as I finished my answer, the head of the funeral
approached us, being about two hours behind time. Let us not say this was very strange; it would
not be so at all if we walked more in faith.

How many (particularly among the young), both in our worship and prayer meetings, are never
heard exercising their God-given privilege of audibly responding from their hearts, "Amen." ("So
let it be.") What a loss is theirs! What a chill to the one who, offering worship to the Lord as the
mouthpiece of the assembly, hears no "Amen" at the conclusion of his giving of thanks! Think of
thanks being given for the precious emblems of the body and blood of the Lord Jesus Christ, with
only here and there a hearty "Amen."

I have known instances of men taking their seats after prayer, with inward anguish, wondering
what they had said amiss in prayer, as they heard no responsive "Amen"; to learn later that it was
the custom. How sad!

Brethren, let us read once again in I Cor. 14:16, "Else when thou shalt bless with the spirit, how
shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he
understandeth not what thou sayest?" It was the custom then; it should be the custom now. How
it would change our meetings to greater spirituality, solemnity and blessing.

"And all the people said, Amen" (I Chron. 16:36).

The Bible must be read, and read again and again as a whole; and one grand reason why many
make so poor a use of it is that they cherish favoritism so much as to neglect the greater part of
Holy Writ. And those who teach are apt to have their favorite texts, so that it fares ill with the
Bible among both teachers and taught. I do not say that God does not bless the most partial use
of His Book; but I am sure that it will most amply repay every Christian who reads it as a whole.

Let me assure you that the best recipe against infidelity is thus to read the Bible. How many of
those who disbelieve it have so read it? That they have read parts of it I can suppose, as well as
those who have feebly endeavored to upset their statements. But it is a rare thing to meet with
souls that read all the Bible with a spirit of faith. Many read it as a duty or religious task. By such
a study can one thus expect to enter in and enjoy it? There is a numerous class of persons who get
through the Bible in a year, or something of that kind; but this is far short of what I am now
urging. Seek to understand the Bible:it is only possible by faith. There is no other way. Not by
understanding do we believe, but by faith we understand, as well as set to our seal that God is
true.

FRAGMENT
Nothing lies beyond the reach of prayer except that which lies outside the will of God.

"Who then is a faithful and wise servant, whom his lord hath made ruler over his household to
give them meat in due season?" (v. 45). It is not a question of evangelizing here, but of care for
the household. The principle of trading outside with the Master’s gifts will come by and by (chap.
25:14, et seq.); but here the great thing is that, as the Lord loves His saints ("whose house are
we") so He makes much of faithful or faithless service within that sphere. For I need not say that
faithfulness to the Lord involves no denial of the ministry He provides. Ministry when real is of
God; though the mode in which it is exercised is often, wrong and unscriptural. Ministry is not
Jewish, but characteristic of Christianity. But it is a thing very apt to lose its true character.
Instead of being Christ’s servants in His household, many sink into the agents of a particular body.
In such a case it always flows from the church or denomination. Real ministry is from Christ and
Him alone. Therefore the apostle Paul says he was the servant or bondman of Jesus Christ; never
deriving his mission from the Church or being responsible to it for his work. The gospel and the!
Church were the spheres of his service (Col. 1); but its giver and his Lord was Christ Himself
exclusively. It appears to me that this is necessary, in order that ministry should be recognized as
divine; and nothing but divine ministry is owned in Scripture, nor should be by God’s people now.
This, then, is the first thing our Lord insists on, that the faithful and wise servant whom the Lord
makes ruler over His household be found doing His work, caring for what is so near to Christ.
It is a most painful proof of the low state of the Church in these days that such service is regarded
as "waste" of precious ointment. So completely have even God’s children fallen from the thought
of true ministry that they think it idleness or proselytism to attend to those that are within. Why
not preach to those without, say they, and seek to bring such to the knowledge of Christ? But this
is not the first thing our Lord presses. The "faithful and wise servant" had to do with those within;
his object was to give them their meat in due season; and the Lord pronounces that servant
blessed. "Blessed is that servant whom his lord when he cometh shall find so doing." Others might
raise questions as to the servant’s title; but He simply says, If I find you "so doing," blessed are
you. The great point is to be doing His will. It is not title or position, but doing the work which
the Lord wishes to be done.

But now comes the other side of the picture:"But and if that evil servant shall say in his heart,
My lord delayeth his coming; and shall begin to smite his fellow-servants, and to eat and drink
with the drunken" (vers. 48, 49). There you have the great danger of the professed servants of
Christ in this world. First, wronging the fellow-servants by assuming an arbitrary place. Authority
is right where it is exercised under obedience to Christ. No change of circumstances or condition
alters the truth that the Lord remains Head of the Church, and raises up servants at all times to
carry out His wishes with authority. But here it is man’s will, where the servant takes the place
of the Master, and begins to smite his fellow-servants. Secondly, along with that, there is evil
communication with the world. It is not said that he is himself drunken; but there is association
with the world. "Evil communications corrupt good manners." Where the thought of the Lord is
gone, ministry loses its true character. There will be oppression towards those within, and evil
commerce with those without. "The lord of that servant shall come in a day when he looketh not
for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his
portion with the hypocrites:there shall be weeping and gnashing of teeth" (vers. 50, 51). It
supposes that the servant still pursues the same course, and is found there when the Lord

comes_his heart thoroughly with the world. He began by saying in his heart, My Lord delayeth
His coming. This is far more than wrong thoughts about the coming of the Lord, which some
saints might hold without this Scripture applying to them. If there were, on the other hand,
persons professing to look for the Lord’s coming and acting as if they did not believe it, they are
much more like the servant saying in his heart, My Lord delayeth His coming. What the Lord
judges is not a mere mistake or doctrinal blunder; but it is the state of the heart_content that
Christ should stay away. If we are desiring something great and of esteem among men, how can
we say, "Come"? His coming would spoil all our schemes. We may talk about the Lord’s coming
and be learned about prophecy; but the Lord looks at the heart and not at the appearance. Let the
profession be ever so loud or high, He sees where souls cleave to the world and do not want Him.

We are all enjoying the beautiful summer time, which for most of us includes vacation time, and,
in general, more outdoor living. Let us think of it also as a most favorable time for spreading the
Gospel. Let us covet the blessing assured to those "that sow beside all waters" (Isa. 32:20).

The sense of the great mercies and compassion of God to us finds its answer in, among other
ways, doing "the work of an evangelist." One most worthwhile means of doing this, which,
because it does not require the ability to speak, can be done any time and in any place, is the
prayerful use of gospel tracts.

It does not seem to be done as much by believers as it used to be, partly perhaps because the Devil
has enlisted tract work in his own cause, bringing it into a measure of disrepute on that account;
and also because, more than ever, the general attitude of one’s relationship with God and the Lord
Jesus is considered to be on a "hands off" basis. "I have my religion, and you have yours," is a
common retort when being given a tract; "don’t force yours on me." Then too, there is not as
much encouragement perhaps in this work through the fellowship of others as there once was. Yet
many can testify to the blessing and help received by the reading of a tract. Just a short time ago,
a friend related to the writer the instance of a man being brought under conviction and led to
accept Christ as Saviour through the reading of a tract which our friend gave him when passing
by. Let us not lose sight of the great and marvelous truth that God, in His» longsuffering, "not
willing that any should perish," is yet working (John 5:17; 16:7-11) by His Holy Spirit in men’s
hearts. A tract read may just meet the present exercised state and condition of someone, clear up
a difficulty, and bring that one to decision. We know that God is working today, in grace and
mercy; we may not know where. Hence, our service is a "work of faith," no less than a "labor
of love," and is sustained by "hope."

So let us be stirred afresh to our privileges in this line, not forgetting that there is "wrath to
come," from which Christ has mercifully delivered us; and that "time is short," as the apostle
pressed on the Corinthian saints.

"He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with
rejoicing, bringing his sheaves with him" (Psa. 126:6).

When I respectfully asked a lady if she had peace with God, she replied, "I believe that very few
persons attain to that." This was a serious mistake, for "peace with God" is not taught in Scripture
as being dependent on our experience, or on our attainments in any sense, but wholly "through
our Lord Jesus Christ" (Rom. 5:1). It is not founded on what we are, or have done, or may do,
but on what He has done, who "was delivered for our offences, and was raised again for our
justification" (Rom. 4:25).

Others, when asked if they had peace with God, have replied, "Yes, for I feel so happy!" as if it
were a question of feeling; so that, if afterward from any cause they feel unhappy, they would
doubt their salvation, and have no sense of peace with God. Such, though perhaps unknown to
themselves, are making feelings the ground of peace as to their eternal salvation instead of the
work of Christ and the Word of God. It never says in Scripture that we are justified by feelings,
but by faith, believing God’s testimony to the Lord Jesus Christ, and His finished work as set forth
in His Word.

Scripture does say that we have "joy and peace in believing" (Rom. 15:13), so that happy and
joyful feelings accompany believing. But the mistake of many is that they look at the work of the
Spirit within for peace instead of at the work of the Son of God entirely outside themselves, and
at Himself, their unchanging righteousness, now on the Father’s throne. Such never can enjoy
settled peace, for we are changeful and our feelings go up and down, while H* abideth faithful.

As has often been said, the work of the Spirit in us gives us no title to glory, most blessed as that
work is; but it is the precious blood of Christ through which we have been redeemed and through
which peace has been made. There is no other way of approach to God, no other shelter from
judgment, no other ground of forgiveness of sins and peace with God, than the blood of Christ.

It is clearly then a mistake to look at what we experience of the Spirit’s operation in us as the
ground of peace, though it may be true as a fact, that the conviction and distress, and it may be
darkness, which the soul goes through is by the Spirit teaching us that in us_that is, in our
flesh_dwells no good thing (Rom. 7:18). This often proves to be very profitable ‘hi the end, by
turning the eye, in faith, wholly to the Lord Jesus Christ, for righteousness and acceptance before
God. Scripture never says we have peace with God through anything whatever that we discover
within us, but always turns us to the blood of Christ as the ground of our justification, to Christ
Himself as the object of faith, to believing God’s testimony to the value of that blood as the only
way of having peace, and to the unchanging Word of God as our infallible authority for it (Rom.
5:1-11).

It is appalling to think of how many we meet and talk with who have no idea of peace with God,
but on the contrary are going on with a false peace, fast asleep in carnal security. Because
conscience is quiet, they think all is right; but a quiet conscience is very different from a purged
conscience_a conscience purged by the blood of Christ (Heb. 9:14).

A religious life and the conscientious fulfillment of duties, some say, must ensure a happy future.

But it is not so; for while good works follow faith in the Son of God, yet to trust in works or
duties or religious ordinances for eternal salvation is a fatal delusion, a crafty snare of Satan’s,
and a soul-destroying trap. We are plainly told, ‘Tor by grace are ye saved through faith; and that
not of yourselves:it is the gift of God:not of works, lest any man should boast" (Eph. 2:8,9).
And again, "Therefore we conclude that a man is justified by faith without the deeds of the law"
(Rom. 3;28). Nothing can possibly be clearer, or more decided; yet what a common thing it is,
when a man has the eternal importance of his soul’s salvation brought home to his conscience, to
have the reply, "HI try," or "I hope to do better," or "I’m going to turn over a new leaf’; thus
plainly showing he has entirely missed the salvation of God.

The true secret of settled peace with God is founded on the precious fact that God, instead of justly
banishing us from His presence forever, loved us even "while we were yet sinners"; yea, so loved
us that Christ God’s Son died for us.

Peace, then, springs from God, "the God of peace," and is founded entirely on the atoning work
of Christ in His death and blood shedding on the cross. There is no other foundation of peace, for
Scripture plainly says that we are justified by His blood, and that He has "made peace through the
blood of his cross" (Col. 1:20). But more than that, He not only bore our sins, suffered for our
sins, died for our sins, and we died with Him on the cross, but in resurrection He triumphed over
death and the grave, annulled the power of Satan, and was righteously exalted to the right hand
of God as Man, because He fully glorified God about our sins on the cross. Thus, as Man, and
for us, He is in the glory of God, glorified and seated on the throne of the Majesty in the heavens,
having gone in there by virtue of His own blood. And as what He suffered on the cross was for
us, and He was thus righteously entitled to glory as the righteous One, He is, for all whom He
suffered, now "the righteousness of God."

The grace of God not only came out to us in the cross and met us in our sins, but divine goodness
has also "made" that exalted Man in the glory "unto us righteousness" (2 Cor. 5:21). So that He
who knew no sin, was not only made sin for us, and was the sin-bearer for us, but we have
become the righteousness of God in Him. Thus Christ in the glory is our unchanging
righteousness; yes, blessed be God, He has made Him to be unto us righteousness, "even the
righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe"
(Rom. 3:22). Oh, the unutterable goodness and mercy of God! The infinite value of His work on
the cross can never change; the eternal value of it is always before God, and the believer is always
in the perfect acceptance of Christ, and an object of divine favor.

This peace becomes deepened in the soul, as the new relationships into which we are brought, and
the new standing given us in Christ Jesus, are understood. The fact of being a child of God now,
through faith in Christ Jesus_ an object of the Father’s constant care and love as such_ expresses
a relationship which is unchanging in its character, and involves the going on to our perfect
conformity to the image of the "Son. When we know that we are loved by the Father as He loved
Jesus (John 17:23), and have received the Spirit of adoption to make it known to us, it causes
settled peace to occupy our hearts. We enjoy the goodness and love of God; and, it may be, are
lost in wonder, love and praise.

"Hence, through all the changing seasons,
Trouble, sorrow, sickness, woe,
Nothing changeth God’s affection,
Abba’s love shall bring us through."

But if we become worldly, careless in our walk, and neglect prayer and reading of the Word of
God, the Spirit dwelling in us will be grieved, and our spiritual senses will be dulled; so that our
hearts, before we are aware of it, glide into that which the Lord has forbidden, and we shall not
enjoy the presence of God, but become unhappy. This neglect may call for the Father’s discipline,
and though the work in which our peace is founded never changes, such will not be abiding in the
Saviour’s love. Nothing changes His love to us,, but our enjoyment of it is another thing. How
can we be happy, if we are walking in a path of disobedience? Did He not say, "As the Father
hath loved me, so have I loved you"? But did He not add to this, "If ye keep my commandments,
ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love"
(John 15:9,10)?

Happy are those whose daily heartfelt utterance is_

"I hear the words of love;
I gaze upon the blood;
I see the mighty Sacrifice,
And I have peace with God.”

In order that the mind of Christ may be formed in us, the apostle presents Christ before us as our
perfect Pattern. In Philippians 2:5-11, we have a touching presentation of the lowliness of mind
that was expressed in Him in His marvelous journey from Godhead glory to the cross of shame.
Let us note, the force of the passage is to present not simply the downward path He took, but the
lowly mind which marked Him in taking the path.

First:Christ is presented as "being in the form of God." No man could pretend to describe the
form of One "whom no man hath seen or can see"; nevertheless we are told what was the mind
of Christ while yet in the form of God. His mind was so set upon serving others in love that He
thought not of Himself and His reputation but "made Himself of no reputation," and laid aside the
outward form of God_though never ceasing to be God.

Second:He exhibits the lowly mind by taking "the form of a servant." Not only does He serve,
but He assumes the form that is proper to a servant.

Third:still further does He express the lowly mind by the particular form of servant He assumed.
The angels are servants, but He passed the angels by. He was made a little lower than the angels
and took His place "in the likeness of men." He passed by the higher form of servant to take the
lower. He was made "in the likeness of men":a word that surely implies manhood in its full
constitution_spirit, soul, and body; though, be it remembered, not manhood in its fallen
condition.

Fourth:still further is the lowly mind expressed in Christ; for when "found in fashion as a man.
He humbled Himself." He did not take occasion by "being found in fashion as a man" to exalt
Himself amongst men according to the natural thought of His brethren, who said, "If Thou do
these things, shew Thyself to the world" (John 7:3,4), but He humbled Himself. He did not claim
His rights as a man.

Fifth:yet further He expresses the lowly mind by becoming "obedient." He might have become
a man and commanded, but He takes the place of obedience. This implies the laying aside of
individual will, to do the will of another.

Sixth:then again the lowly mind is seen by the measure of His obedience, for He was "obedient"
even "unto death." This was more than obedience, in obedience He gave up His will; in death He
gave up His life.

Seventh:finally, His lowly mind is expressed in the death that He died. There are many forms of
death, but of all the deaths that man can die, He died the most ignominious of deaths_"the death
of the cross." This was more than an ordinary death; for while in going to death a man gives up
his life, in going to the death of the cross a man gives up, not only his life, but his reputation
before men. Thus it was with the Lord. In going to the death of the cross, such was His lowly
mind_so truly did He ignore self_that He gave up His reputation before men and "was numbered
with the transgressors."

The path of Christ furnished a continual feast to heaven.

"Upon the first day of the week let every one of you lay by him in store, as God hath prospered
him, that there be no gatherings when I come" (I Cor. 16:2).

The text before us refers, no doubt, to a certain collection for the poor at Jerusalem, and may
seem, and has seemed, to many on this account, to speak simply of what was suited to a particular
occasion, and not at all of an habitual custom to be observed. There is just so much truth in this
as to make the deception easy; and yet it is but a deception. Why observe the first day of the
week? Why break the bread then rather than at any other time? Why break it so often as once a
week? There is no law about any of these things:nothing more than what might seem a casual
statement of what the disciples at such a place did at such a time. Here, in fact, people have found,
and find, occasion to object, and will find. The Christian has no positive law about such things
as these. The thing God values is not enforced observance of rites and days, but a heart that prizes
opportunities of service and the privileges of His love. For such, there is guidance and
encouragement:he who requires more is not in the spirit to serve or to enjoy.

For surely these words, as all else in Scripture, are "written for our learning." They are not mere
records of the past, but the voice to us of the Living One, present with us as with those in the
apostle’s days. We are by grace Christians as they were. In all the principles which govern our
path eighteen hundred years can make no difference.

And the word before us is no mere arbitrary or reasonless injunction. It contains principles of very
great importance, which bear upon our spiritual life, which we cannot without loss neglect, and
that a loss which it would be hard to estimate. He who has forbidden idle words, Himself speaks
none. It is my purpose now to show, as He enables me, how great significance there is in these.

For those to whom this epistle came, it is plain that there was a direct apostolic injunction, leaving
much indeed to the conscience of the individual, but bringing him face to face with his
responsibility before God; making him view it also in the light of the grace shown him. "Upon
the first day of the week"_the day in which Christ rose again from the dead for our
justification,_he was to consider how God had prospered him, and estimate what would be a
proportionate return to Him, such as would manifest his sense of the divine goodness shown him.
How healthful a thing to be brought to consider this, and to be called in a practical way to show
at what we value the grace that has visited us!

Is it too much to express a fear that many and many a child of God never does face seriously his
accountability in this way? and that few there are indeed who habituate themselves to such a
reviewing again and again of benefits received, and of response invited to? In a loose way it may
be easy to say, "We give what we can afford"; but who without such a reckoning with himself,
seriously carried out, Can undertake to say what he can afford? And how profitable this
summoning before one, from time to time, of receipts and expenditure, in view of our
stewardship! What sort of a steward is he who keeps no particular account?

The question must be thus raised, not merely, How much have I in hand out of which to lay by

for Him to whom all belongs; but rather, How does He who looks upon all my life here as
elsewhere view it all? Would I have Him the Auditor of all these accounts,_the income and the
outgoing? What a time for these questions, the day of rest and quiet in His presence, the day of
remembrance of my Lord’s immeasurable outlay, giving Himself a ransom for my soul!

Seriously this is to be weighed and decided. Am I giving (not what others give, not what many
would think right, or perhaps a great deal; but) to please Him really,_what with an honest,
upright, and thankful heart I can put into His hand, and count upon Him to receive at mine?_a
hand anointed with the blood of sacrifice?

Seriously,_not hastily; not under sudden impulse:"that there be no gatherings when I come." Yet
how much the apostle’s presence might quicken the spirit of giving among them! How much in
the present day is known to depend upon the presence and exhortation of some one of recognized
power and influence, and the oratorical appeal to human sensibilities? All this the apostle
disclaims. For it he substitutes the power of the divine presence, and the deliberate purpose of
heart derived from realization of God’s wondrous grace. The common mode to-day shows, alas!
wise calculation, if the amount of a collection from a promiscuous audience be the thing under
consideration. We may reckon upon the stirring of man’s emotional nature under outside influence
brought to bear upon him. He to whom the earth belongs, and the fullness of it, values but the
fruit of His own Spirit in the heart of him" who is a worshiper in truth.

This laying by week by week is not, then, the response merely to some appeal pressingly urged,
and affecting me emotionally; but the effect of recognized principle, and a heart weighing things
in the presence of God. And this alone is the true guard against being betrayed by mere emotion,
while it will leave us only the more open to be affected by every holy and right one.

The casual appeal, moreover, may easily find one really unprovided, if we have not, as a matter
of principle, taken care to make provision.

Little by little, with constant and steady increase, we may easily come to possess what, except in
this way, would be entirely beyond us. And this without exhaustion or distress. Men pay easily
in regular, small installments what in one sum, apart from this, they would never have competency
for. And the apostle has in mind, as he tells the Corinthians elsewhere, that they shall not be
burdened. On the other hand, on this very account, how many small sums, thought little of
because small, slip away from us in mere self-indulgences, which in the aggregate would be an
amount to startle us, or, put into the treasury, might be a matter of how much thankfulness to
God!

At the best, he who gives casually gives fitfully, and in general scantily enough, even though often
he may be lavish. On the other hand, the store laid by from week to week soon makes itself felt
as a call to wise economy. The Lord’s fund is to be managed and dispensed in the sense of
stewardship, which it will surely foster in the soul. It will not be then the question merely how to
relieve some need which is at hand, and which looks perhaps on this account larger or more
imperative, than it really is, but how to put out what is intrusted to us in the best possible way.
The wisdom that is from God will in this way come to be habitually sought more also, and surely

found.

A store, such as we are speaking of, instead of being reserved for casual demands upon it, comes
itself to demand channels for its outflow. Instead of merely being sought by the occasion, we
should become seekers of it. And having tasted the joy of this, the heart becomes enlarged:" he
which soweth bountifully shall reap also bountifully"_or, as the word is, "in blessing."
Enlargement of heart will surely find enlarged opportunities. Active sympathies will become
practical activities. And to him that is with God, God’s power will manifest itself. This will be
found a path on which if one has truly entered, there will be no turning back; one of those ways
in which men go from strength to strength. But how few have entered it!

The tithes in Israel were not all that God demanded from His people of old. The rest of the
sabbatic years was another large demand upon a faith in which He would have them practiced.
Beside all this, there were various offerings upon special occasions, while voluntary offerings
were encouraged beyond these. How poor, in comparison with all this, is in general the scale of
giving among Christians! a mere fraction out of superfluity often, and in no recognized proportion
at all! An uncertain, intermittent, dribbling out from a half-choked spring. The very freeness of
the giving_"every man as he is disposed in his heart"_taken as a permission for withholding
even! with no account made of what this speaks of the heart that can thus abuse God’s precious
grace; no consideration given to the balancing truth so solemnly urged by the apostle, "But this
I say, He which soweth sparingly shall reap also sparingly,"_no care about the harvest in this
field!

Brethren, has God need of us and our money? "If I were hungry, I would not tell thee," He says.
Yet this is of divine grace to the heart that God is attracting to Himself,_as to the woman of
Samaria from the lips of love incarnate, "Give me to drink!" What answer shall the bride give to
the voice of her Beloved when He seeks the pleasant fruits of His garden? Have we given Him
His answer_fitting answer? Or when shall we give it Him?

My persuasion is, that if we would be really right with God, we must return to the apostolic rule
in this matter. And also that in proportion as we do return heartily to it, we shall find how God
has cared for us also, in seeking this from us. The voice of another dispensation still speaks to us:
"Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me
now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you
out a blessing, that there shall not be room enough to receive it."

FRAGMENT
There is a contrast well worth noticing between John 17 and Rev. 12. In the former, Christ, the
Intercessor and Supporter of His own, is heard speaking to His Father about His disciples. In the
latter, Satan is exposed as "the accuser of our brethren . . . which accused them before our God
day and night" (v. 10).

What a difference there is between the thoughts of Christ and of Satan concerning a believer!
Further, what a difference between those of Christ and of the world about a believer; yes, and
even between Christ’s thoughts and those of the believer himself!

Two things are essential to the nurture and maintenance of a fresh and healthy state of soul in the
believer:the reading of the Word, and prayer. We cannot afford to neglect either the one or the
other if we desire that our hearts and lives may answer to the grace bestowed upon us. If the
reading of the Word be neglected, there will be the danger of our prayers becoming the expression
of mere natural desires instead of "intercession according to the will of God." We need to have
our desires for even spiritual blessings formed in the atmosphere of the Word, in fellowship with
the Lord Himself, and by the power of the Spirit; where this is lacking, and the more earnest the
soul is, the more danger will there be of a zeal that is not according to knowledge.

An opposite danger on the other hand is that the reading of the Word without prayer tends to a
spirit of intellectual ism, ending in a cold, barren state of soul in which there is neither power nor
joy, but abundance of spiritual pride. There is nothing more deadly to spiritual vitality than to
have the mind occupied with divine truth while the heart and conscience remain strangers to its
power; and this is sure to be the case just in proportion) as prayer is neglected. There can be no
sure and more certain sign of a low, unhealthy state than the absence of prayer, and there can be
no better proof that a man is "filled with the Spirit" than to know that he gives himself
"continually to prayer."

Let us consider Him, our blessed Example and Pattern. He commenced, carried on, and ended
His ministry with prayer.

We read of Him praying at the time of His baptism (Luke 3:21). Again, "And he withdrew
himself into the wilderness, and prayed" (Luke 5:16). "He went out into a mountain to pray, and
continued all night in prayer to God" (Luke 6:12). "He was alone praying" (Luke 9:18). "He took
Peter and John and James, and went up into a mountain to pray" (Luke 9:28). "He was praying
in a certain place" (Luke 11:1). "He . . . kneeled down, and prayed" (Luke 22:41). "He prayed
more earnestly" (Luke 22:44). Finally, at the very close of His perfect and obedient life, amidst
the agonies of the cross, He prays for His enemies (Luke 23:34).

Consider Paul, who has exhorted us to be followers of him, even as he also was of Christ. When
we think of his incessant labors, involving great hardship and difficulty too, in connection with
the ministry of the Word, while pursuing at the same time, when necessary, his trade as a tent
maker, we almost wonder how he found any time for prayer. As we read his epistles, however,
it seems as though he did indeed "pray without ceasing." Out of many instances, see for example,
Eph. 1:16, Col. 1:9, 2 Thess. 1:11, 2 Tim. 1:3.

Remember the repeated exhortations of the Word:"Praying always with all prayer and
supplication in the Spirit, and watching thereunto with all perseverance and supplication for all
saints." "In everything by prayer and supplication with thanksgiving let your requests be made
known unto God." "I exhort therefore, that, first of all, supplications, prayers, intercessions, and
giving of thanks, be made for all men." "Continuing instant in prayer." "Continue in prayer, and
watch in the same with thanksgiving." "Brethren, pray for us." "Praying in the Holy Ghost."
"Pray without ceasing."

Think of the blessed results that have ever followed the expression of dependence upon God in
united or individual prayer. The Pentecostal baptism with the Holy Ghost took place at the close
of ten days spent in continued prayer and supplication. The disciples were filled with the Holy
Ghost, and made bold to speak the Word of God "when they had prayed" (Acts 4:31). The angel
of the Lord delivered Peter from prison in answer to the prayer which "was made without ceasing
of the church unto God for him" (Acts 12:5).

Scripture is full of instances of the prevalence of prayer. 2 Chron. 32:20 and Jas. 5:17,18 are
conspicuous examples. And, without doubt, when the history of the church is surveyed from the
Glory, it will be seen that every wave of blessing to saints and salvation to sinners has been
preceded by the effectual fervent prayers of many whose labors are better known in heaven than
on earth. Men and women like Epaphras (Col. 4:12), and Anna (Luke 2:37), who have prevailed
with God in their closets, and like Jabez (I Chron. 4:10), have had granted to them that which they
requested.

Again (and, beloved brethren, I would press this upon you with all the earnestness of which I am
capable) meditate upon the unspeakable need of the present moment. Look at the appalling
condition of the church of God. That which was the wondrous subject of His counsels long before
the world’s foundations were laid_destined to be the magnificent display of His glory to admiring
myriads of His unfallen creatures in ages yet to come_is even now, in spite of its ruin, the object
of His unceasing solicitude and His measureless love.

Oh, brethren, think of the Church! Torn asunder by a hundred factions; paralyzed by a practical
infidelity; stupefied by the deadening influence of an indifference to Christ, which is as general
as it is deplorable; bound hand and foot by tradition, organization, and human arrangement;
desolated by worldliness; and shorn of that heavenly aspect and beauty which is her own peculiar
portion, she nevertheless vaunts herself in the midst of her ruin, and is ready to say, with the
apostate whore, "I sit a queen, and am no widow.” Awful picture!

Then consider the state of individual souls. How few of those quickened by divine grace have
settled peace with God! How few are personally in the enjoyment of the liberty wherewith Christ
makes free! How many doubts and fears are entertained by God’s people, to their own loss and
His dishonor! Dear brethren, can we cease to pray?

Lastly, remember that God is gathering out His elect by the preaching of the Word, and ours is
the blessed privilege of interceding for the salvation of the lost. The consideration of the realities
of heaven and hell, a perishing world, a loving God, a waiting Saviour, and a world-wide gospel,
surely should constrain us to more prayer.

The word is, "Praying always," by which I understand that a believer, though not always in the
act, should always be in the spirit of prayer. His state is one of constant dependence, therefore,
his spirit should be that of constant prayer. But there are special seasons when, either alone or
with others, the soul turns aside from all else to have to do with God Himself, and pour out its
desires and requests to Him.

In conclusion, I would beseech you to seize every opportunity of thus continuing instant in prayer.

"While I was musing the fire burned"_literally! (See Psa. 39:3). My musings had been on "the
goodness of God,” and it was this goodness which recently spared us our home.

The goodness of God was first made known to us when we were in our sins, and it led us to
repentance (Rom. 2:4). Alas! that the hearts of men today so slowly respond to this goodness!

We who know Him can exclaim with the Psalmist, "Thou crownest the year with thy goodness"
(Psa. 65:11); and, amid all the varied circumstances of life, "the goodness of God endureth
continually" (Psa. 52:1). "Oh that men would praise the Lord for his goodness, and for his
wonderful works to the children of men!" (Psa. 107).

In Psa. 23:6, we have, as someone has said, the two sheep dogs, "goodness and mercy," following
us all the days of our life. With the Shepherd Himself going before us (John 10:4) and goodness
and mercy following us, we are well guarded and cared for. "Oh how great is Thy goodness!"
(See Psa. 31:19 and Zech. 9:17).

At the close of the great feast in Solomon’s day, he sent the people home "glad and merry in heart
for the goodness that the Lord had showed unto David, and to Solomon, and to Israel His people"
(2 Chron. 7:10).

"O Lord … let thy saints rejoice in goodness" as they review their pathway down here (n Chron.
6:41) "joyful and glad of heart for all the goodness that the Lord hath done" (See I Kings 8:66).

In our collective testimony, may we never forsake "the assembling of ourselves together" (Heb.
10:25), and surely "we shall be satisfied with the goodness of thy house" (Psa. 65:4). Thus shall
we be enabled to "abundantly utter the memory of" His great goodness (Psa. 145:7); and look
forward to the time when His people shall be satisfied with His goodness (Jer 31:14)_yea, we
shall be satisfied when we awake with His likeness (See Psa. 17:15).

May we ever delight ourselves in His great goodness! As we muse, may the fire burn, that we
may be burning and shining lights the little while He sees fit to leave us here.

"Wherefore also we pray always for you, that our God would count you worthy of this calling,
and fulfill all the good pleasure of his goodness, and the work of faith with power:that the name
of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our
God and the Lord Jesus Christ" (II Thess. 1:11,12).

"Take this child away, and nurse it for me, and I will give thee thy wages" (Ex. 2:9). The New
Testament tells us that "Whatsoever things were written aforetime were written for our learning"
(Rom. 15:4). With this in mind, may we "learn" as we consider some Old Testament scriptures;
and may we be stirred in our souls as to our responsibility toward those who have been committed
to our care!

The Lord said of Abraham, "For I know him, that he will command his children and his
household after him, and they shall keep the way of the Lord, to do justice and judgment; that the
Lord may bring upon Abraham that which he hath spoken of him" (Gen. 18:19). May we as
parents strive so to order our lives and our households, that our children will "keep the way of the
Lord."

There is much instruction in the Word with regard to parental responsibility; but it is only when
parents know the truth themselves that they will be able to teach their children. We read in Isa.
38:19 that "the father to the children shall make known thy truth." Along the same lines is the
statement in Deut. 6:6,7:"And these words, which I command thee this day, shall be in thine
heart:and thou shalt teach them diligently unto thy children, and shalt talk of them when thou
sittest in thine house, and when thou walkest by the way, and when thou liest down, and when
thou risest up." A constant testimony to the children will bear fruit. Likewise, Deut. 11:18,19 puts
upon the parents the responsibility of laying up the Lord’s words in their own hearts and souls,
and teaching them unto their children.

Moses said to the elders of Israel, "And it shall come to pass, when your children shall say unto
you, What mean ye by this service? that ye shall say, It is the sacrifice of the Lord’s passover,
who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and
delivered our houses" (Ex. 12:26,27). Similarly, we read in Deut. 6:20,21,23, "When thy son
asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the
judgments, which the Lord our God hath commanded you? then thou shalt say unto thy son, We
are Pharaoh’s bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand:. .
. and he brought us out from thence, that he might bring us in, to give us the land which he swore
unto our fathers."

The twelve stones taken out of the midst of Jordan and pitched in Gilgal were to be a sign among
the Israelites, that when their children asked their fathers in time to come, "What mean ye by these
stones?" they were to let their children know of the mighty hand of the Lord which dried up the
waters of Jordan; "that ye might fear the Lord your God for ever." See Joshua 4.

The Lord had promised to His servant David, "There shall not fail thee a man in my sight to sit
on the throne of Israel; so that thy children take heed to their way, that they walk before me as
thou hast walked before me (I Kings 8:25).

May God graciously grant to us all the needed wisdom to teach our children, and to so live before
them that they might learn aright the ways of the Lord.

Sometimes I compare the troubles which we have to undergo in the course of the year to a great
bundle of fagots, far too large for us to lift. But God does not require us to carry the whole at
once; He mercifully unties the bundle, and gives us first one stick, which we are to carry today,
and then another which we are to carry tomorrow, and so on. This we might easily manage, if we
would take only the burden appointed for us each day; but we choose to increase our troubles by
carrying yesterday’s stick over again today, and adding tomorrow’s burden to our load, before
we are required to bear it.

"Casting all your care upon him; for he careth for you" (I Peter 5:7).

The overnight rise to fame and fortune of the Beatles has made them the idols and objects of many
young people all over the world. It is difficult to pinpoint the specific feature which makes them
so attractive, but there can be no doubt that they have captured and express the sentiment of the
younger generation.

In the Saturday Evening Post, Aug. 8-15, 1964, the Beatles’ press agent said,

"It’s incredible, absolutely incredible," says Derek Taylor, the Beatles’ press officer. "Here are
these four boys from Liverpool. They’re rude, they’re profane, they’re vulgar, and they’ve taken
over the world. It’s as if they’d founded a new religion. They’re completely anti-Christ. I mean,,
I’m anti-Christ as well, but they’re so anti-Christ they shock me, which isn’t an easy thing. But
I’m obsessed with them. Isn t everybody? I’m obsessed with their honesty. And the people who
like them most are the people who should be outraged most. In Australia, for example, each time
we’d arrive at an airport, it was as if deGaulle had landed, or better yet, the Messiah. The routes
were lined solid, cripples threw away their sticks, sick people rushed up to the car as if a touch
from one of the boys would make them well again, old women stood watching with their
grandchildren, and as we’d pass by, I could see the look on their faces.

"It was as if some savior had arrived and all these people were happy and relieved, as if things
somehow were going to be better now."

Taylor paused and stuck a cigarette in his mouth. "The only thing left for the Beatles," he said,
"is to go on a healing tour".

Such brazen acclamations but remind the Christian of the words of John, "Even now are there
many antichrists; whereby we know that it is the last time [hour]" (I John 2:18). The Beatles are
self-confessed antichrists if their press agent be their spokesman in this matter. We are careful to
say, however, that Mr. Taylor’s statement, "I mean, I’m anti-Christ," does not lead us to believe
that he is the Antichrist of Scripture prophecy. This Antichrist will not "regard the God of his
fathers" (showing his Jewish background), "nor the desire of women" (hoping to bear the true
Messiah), "nor regard any god" (Dan. 11:37), but will shew "himself that he is God" (II Thess.
2:4). They do not appear to be anti-Christ in doctrinal teachings, because they have none, so far
as we know. Yet because actions speak louder than words what could be more against the Lord’s
meekness and gentleness, holiness and love, than their "rudeness," "profanity," and "vulgarity"?
No, dear reader, these are simply the most popular antichrists received today on every hand with
an enthusiastic welcome surpassing even that which dignitaries receive.

Mr. Taylor very candidly summed up their position, as it appears to this writer. What better
expresses God’s thoughts of their position than the inspired words of Paul hi Phil. 3:19, "whose
glory is in their shame"? Can there be any doubt that the world is all but ready for the one
speaking great swelling words of vanity? Is it not true that "the whole world lies in the wicked
one" (I John 5:19, J.N.D. Trans.) when it is presently groaning and travailing to bring forth the
Antichrist? Jesus said, when he (the Antichrist) comes in his own name, "him ye will receive"

(John 5:43).

May the Lord open the eyes of all His own to be delivered from "the plague of Beatles" and to
use the repellent of the "whole armor of God, that ye may be able to withstand in the evil day"
(Eph. 6:13). Be assured that the issue is more than music, but has with it the overtones of unholy
behavior and the undertones of antichrist. Surely "enemies of the cross of Christ" have no
attraction for those cleansed by His precious blood shed there.

May the redeemed of the Lord cleave all the more to Himself and make true melodies of praise
in .our hearts as we wait for the Son of God from heaven. But woe to those who will be swept
away in the clever delusion which will ensnare all but the very elect of that day. Yea, woe to those
who "received not the love of the truth . . . who believed not the truth, but had pleasure in
unrighteousness" (2 Thess. 2:10 and 12). Only the gospel of the grace of God can deliver from
the power of this world’s darkness, and let the light of the glory of God shining in the face of
Jesus Christ be seen by sinners today.

Remarks from "Recollections of J. G. Bellett", p. 63, 64.

His strong conviction that "the Church is a heavenly stranger" in the world kept him apart from
politics, while he yet carried out to the full the principle of subjection to the powers that be, and
was thankful for the protection of our English laws. While he took no part in politics he was by
no means indifferent to public events.

At a time when there was a great deal said about the abolition of capital punishment, he felt very
strongly against such a measure, because, as he said, when the government of the earth was
committed to Noah, the command was clear_"Whoso sheddeth man’s blood, by man shall his
blood be shed":and it was never abrogated.

The following extract from a letter written after the Crimean war is an index of his mind:

"I would acknowledge the blessings of peace. Surely we would rejoice that the sword is in the
scabbard again; but in all prayer or thanksgiving on these subjects, we must remember that it is
in the way of overruling and not in the way of governing, that the Lord now holds the nations of
the world in His hand. In millennial days it will be otherwise. Then He will govern and not simply
overrule.

We are to submit to Powers; but to share with them is not the Calling of the Church. She will sit
and share power when her Lord governs.

I see more to dread from peace than from war; for the world will get further opportunities to ripen
its superstitious and infidel thoughts, and prepare itself in its ecclesiastical and civil apostasies for
the judgments of the Lord."

A good deal of discussion has occurred over the meaning of the word, ATONEMENT:a word
to be found only in the Old Testament,* though the thought connected with the word is amply set
forth in the New Testament. Indeed, it can be truly said that only the word occurs in the Old
Testament but not the thing itself. That could not be known in connection with Jewish sacrifices,
which could never put away sin. Atonement itself is found only in the New Testament, for it is
known only in the atoning sacrifice of the Son of God on Calvary’s cross.

*The English word "atonement" occurs In one passage In the New Testament:Rom. 5:11.
Reconciliation, is the proper rendering in English of the Greek word here.

A great deal of talk has been made out of the meaning of the English word, AT-ONE-MENT,
treating it as no more than two parties coming to an agreement. If the English word were the exact
translation of the Hebrew word employed, then the meaning of the English
word_ATONEMENT_would be significant. As a matter of fact, this not being the case, we must
fix our attention on the meaning of the Hebrew word translated atonement in our Bible. The
Hebrew word employed is Kaphar, which means "to cover." It is only by the death of Christ, by
His atoning blood, that sin is covered and its consequences averted. So we read, "Blessed is he
whose transgression is forgiven, whose sin is covered." [Hebrew, Kasah] (Psa. 32:1). "Thou hast
forgiven the iniquity of thy people, thou hast covered [Hebrew, Kasah] all their sin" (Psa. 85:2).
Kaphar and Kasah both mean "to cover," "It is the blood that maketh an atonement [Hebrew,
kaphar] for the soul" (Lev. 17:11). How beautifully the New Testament answers to all this, "The
blood of Jesus Christ his Son cleanseth us from all sin" (I John 1:7).

Our first parents were covered by coats of skins, procured by the death of innocent victims, by
blood-shedding, typical of redemption. Noah’s ark was covered by pitch within and without, so
that it passed safely through the waters of judgment. The children of Israel were covered in their
tents when Balaam looked upon them, and, bidden to curse, could only bless_typical of the result
of the atoning sacrifice of Christ, when the believer is looked upon as blessed of God, which
blessing is forever his. God can be and is righteous in blessing the believing sinner. Let nothing
weaken our conception of the grand atonement of our Lord Jesus Christ.

FRAGMENT
"Let us also therefore, having so great a cloud of witnesses surrounding us, laying aside every
weight, and sin which so easily entangles us, run with endurance the race that lies before us,
looking steadfastly on Jesus the leader and completer of faith:who, in view of the joy lying before
him, endured the cross, having despised the shame, and is set down at the right hand of the throne
of God. For consider well him who endured so great contradiction from sinners against himself,
that ye be not weary, fainting in your minds." (Heb. 12:1-3, J.N.D. trans.).

Let it be remembered that no deliverance from law is deliverance from obedience or
commandments. I add "commandments," for it is not sufficient to be right; Christ’s authority must
be obeyed.

Obedience to God is the character of the Christian’s life, as it was of Christ’s.

"They are not of the world, even as I am not of the world." This sweeps away every principle of
conduct which cannot connect us with the world-rejected Christ.

Communion with God maintains two things:the sense of blessedness in His presence, and
separation from the world.

The whole principle of doing what we want to do is not Christian at all. Evil is always evil, no
matter who does it.

The same cross which connects me with God has separated me from the world.

When the blessing of God inspires us with confidence in ourselves, it is turned against us. …
When we are not before Him, our knowledge, our victories are snares, because they inspire us
with confidence in ourselves.

Our attention lately has been drawn to the Peace Corps; not so much by the fact of the doubling
of its annual appropriation from Congress, but rather because of the number of Christian young
people who are considering joining its ranks. Having examined Peace Corps literature, we propose
to state its position briefly and see if this is an appropriate service for the child of God.

The Peace Corps’ main objective is "to promote world peace and friendship by making available
to interested countries Americans who will:

1. Help the people of these countries meet their needs for trained manpower.

2. Help promote a better understanding of the American people on the part of the peoples served:
and

3. Help promote a better understanding of other peoples on the part of the American people."

(From "Peace Corps Facts," p. 2, emphasis ours.) Adult applicants from every walk of life are
selected, trained and placed in many foreign countries of the "free world." Their financial needs
in service are met by appropriate allowances, as well as by a readjustment fund to help them re-
enter private life when their two-year term of duty is finished.

The Peace Corps is only one of the scores of organizations which has the promotion of world
peace as its underlying aim. But we are sure of the futility of the repeated efforts of man to pick
off the fruits of sin without realizing what really produces them. What has caused the turmoil,
strife and trouble in and between the nations of the world today? Is it not sin? Yes! Sin entered
in by one man, Adam, through his disobedience to God. He passed on to all his progeny the
human nature, not innocent as he received it from his Creator, but fallen, in sin. It is man’s
enslavement to sin and Satan, and his motivating principles of the "lust of the flesh, and the lust
of the eyes, and the pride of life" (I John 2:16) that drive him to the distressing ends of depravity.

Surely, the Peace Corps’ program of help through "training" and "understanding" cannot remedy
the world’s ills one whit. Was there not a good understanding among all peoples of the earth when
"the whole earth was of one language, and of one speech" (Gen. 11:1)? Was there a shortage of
"trained manpower" when "they said, Go to, let us build us a city and a tower, whose top may
reach unto heaven" (Gen. 11:4)? Be assured that many of man’s united skills and abilities of the
past still baffle today’s technology! Can then the countless lesser breaches that have come in
between men and nations since Babel’s tower be remedied in any lasting way by any of man’s
peace efforts today? We believe it is all a delusion, and know that when at last they shall say
"Peace and safety; then sudden destruction cometh upon them, . . . and they shall not escape" (I
Thess. 5:3). God’s Word persuades us that the world will know nothing but continued strife until
the true Prince of Peace is on the throne here in the future reign of Christ.

Admirable though it may seem, Peace Corps is not God’s way of bringing peace. It seems to us
but a finger to plug the gaping hole, in the dike holding off disaster_or, but a sandbag on the

weakened dams attempting to restrain the floods of evil. However, God has not permitted evil to
go past the bounds He has set. The Holy Spirit is in the world "letting" or "hindering" "until he
be taken out of the way" (2 Thess. 2:7).

In the meanwhile, for the last two thousand years, God, "not willing that any should perish," has
delighted in sending forth the gospel of His grace. This gospel is to be proclaimed to all nations!
The Lord said to "teach all nations, baptizing them in the name of the Father, and of the Son, and
of the Holy Ghost:teaching them to observe all things whatsoever I have commanded you" (Matt.
28:19,20). The "corps" established of God did not begin with the act of Congress in 1961, but
with the word of a risen Christ before ascending to glory, and the following descent of the Holy
Spirit. These "corpsmen" are representatives of heaven, not of an earthly nation. They are
ambassadors of Jesus Christ instead of Uncle Sam. Their gospel is not one of "training,"
"understanding" or "westernization" but of reconciliation; beseeching men:"be ye reconciled to
God." God has given the gospel of Christ, which is the power of God unto salvation for
"obedience of faith among all the nations" (Rom. 1:5, J.N.D. trans.). They preach peace by Jesus
Christ, salvation by grace through faith, to all who obey God’s command to repent. Being justified
by faith the believers "have peace with God through our Lord Jesus Christ" (Rom. 5:1). What a
contrast between these "corps" and their messages! We are reminded that "my thoughts are not
your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher
than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" (Isa.
55:8,9). God’s way of taking "out of them (the nations) a people for his name" (Acts 15:14), is
by the gospel of His grace; gathering "together in one the children of God that were scattered
abroad" (John 11:52) and "bringing many sons unto glory" (Heb. 2:10).

Now, dear reader, which of these "corps" attracts your new nature in true service to God and your
fellows? Which truly holds the greatest opportunities for joy, experience, blessing, and the
commendation of the Lord? What will His "Well done" mean when He reviews your path and
each shall have his praise from God! We pray that the Lord will swell the ranks of His own
"corps" by those believing bondslaves of the Prince of Peace. May they launch out in true faith
and confidence in the One they serve.

"How shall they hear without a preacher? and how shall they preach, except they be sent" (Rom.
10:14,15)?

"Now I send thee,
to open their eyes,
and to turn them from darkness to light,
and from the power of Satan unto God,
that they may receive forgiveness of sins,
and inheritance among them which are sanctified
by faith that is in" Christ Jesus (Acts 26:17,18).

Won’t you respond with Isaiah, "Lord, . . . Here am I; send me." (Isa. 6:8)?

No doubt the Pope’s recent visit to this country has met with extremely varied reaction here and
abroad. We remind our reader that it is not our place to breathe anathemas on him or those
concurring in this visit. We are rather reminded of the words of John Newton some two centuries
ago. "I have read of many wicked popes, but the worst pope I ever met with is Pope Self." May
it be our constant occupation to have the Lord Jesus Christ enthroned in our hearts. Having the
Spirit of adoption we cry, "Abba, Father," not "Pope (Father) Self."

As far back as Exodus 25:8, Holy Writ records "And let them make Me a sanctuary that I may
dwell among them."

The Jews had seen the glory of God from Mount Sinai (Exodus 20:19) and had said to Moses,
"Speak thou with us." God had spoken; His glory had been seen, but, though the people had said
that they would do what the Lord had said and be obedient, God could not dwell in their midst
unless His glory could be maintained. So soon after promising to be obedient, they sinned
grievously in seeking to displace Him with gods of gold.

In the tabernacle we see the glory of God about the ark, behind the veil. The blood upon the lid
of the ark (the mercy seat) tells the wondrous story of how God was able to dwell in the midst of
His people. Not only is redemption from the penalty of sin accomplished, in type, by the blood
shed and placed on the mercy seat, but also by the blood sprinkled before it. Provision is also
made for the daily cleansing of the people. The priesthood was instituted, and man could be in the
presence of God because of the advocacy of the high priest. "If any man sin we have an Advocate
with the Father, Jesus Christ, the Righteous" (I John 2:1).

Relationship having been established between the Father and us, the children, the blood maintains
this relationship before God. But in Exodus 19:4-6, we see that glory is to be maintained by
remembering how we have been brought out of bondage, how we are to obey His voice and live
as a peculiar people, and lastly how we shall be a kingdom of priests to Him. These thoughts are
connected with communion which depends to a very large extent on us. Remembering our
salvation, tends to keep us humble and gives glory to God. This in turn helps us to realize that we
are a peculiar treasure, and energizes us, to live in the exercise of our priestly functions, both
toward God and toward man, and to give glory to the Worthy One.

This thought is expanded for us in I Peter 2:5,9, and Hebrews 13:15,16. As "holy" priests,
believers enter the "holiest" and offer up spiritual sacrifices acceptable to God by Jesus Christ,
and as "royal" priests, they do good and communicate, for with such sacrifices God is well
pleased. So believers work out their own salvation "with fear and trembling" (Phil. 2:12), having
a constant carefulness in their dealings with others (force of Greek) and God is glorified.

If an Old Testament saint, one of God’s earthly people, was to be so careful, how much more
responsible are we, who have the Holy Spirit dwelling in us, as well as with us. We should be
better able to seek His glory, bear His shame, keep His Word and love His Name. That Holy
Spirit is here to testify of Him, to take of the things of Christ and show them unto us. "He shall
teach you all things_" (a) "bring all things to your remembrance" (John 14:26)_the Gospels; (b)
"guide you into all truth" (John 16:13)_the Epistles; (c) "show you things to come" (John
16:13_the Revelation. The Holy Spirit thus is to glorify our blessed Lord, according to His Word
in John’s Gospel and other portions.

In John’s Gospel, our blessed Lord said, (chapter 17) "I have glorified Thee on the earth." Thus
the glory of God is seen as being upheld by all three Persons of the Godhead, and the priesthood

here as serving to keep us nigh in communion, all tending to the same end. With the blessed Lord
before us as "the chiefest among ten thousand" (a standard bearer), His Person as seen leading
amid the "soldiers of the cross", His footsteps being followed, how can we ever forget what the
Word says, Whose we are and Whom we serve?

God grant unto His beloved people to remember His Person, His Presence and His Promise, "Be
content with such things as ye have, for He hath said I will never leave thee nor forsake thee"
(Heb. 13:5). Christ is All. We have Christ. What can we want more?

VI. In the first 12 chapters of Acts, PETER and the twelve are prominent; while in the remainder
of the Book, PAUL fills the scene as a worker.

Peter was minister of the circumcision; Paul, of the Gentiles and of the assembly. To Peter and
the twelve was given the care of "as many as received Him" in Israel; while Paul should go unto
the nations (Gal. 2:9) and have "the burden of all the assemblies" (2 Cor. 11:28, J.N.D. Trans.).

"The apostles’ doctrine" (Acts 2:42), details of which are not left with us, gave character to the
assembly in the beginning, when all was Jewish; but when the Gentiles had been admitted, their
equal standing with believers of the circumcision established, and thus a settled condition reached
for the age, God gave through Paul, in fourteen inspired Epistles, the full revelation of His whole
purpose in the assembly, wherein is made known "the all various wisdom of God."

Our failure today is simply departure from apostolic teaching as seen in Pauline epistles; our
responsibility is to return to it, carrying it out with those who are willing to do so.

VII. Acts is an "exodus," a "going forth" from LAW to GRACE.

The first verse of the Book connects it with Luke’s Gospel. Our Lord’s doings and teachings there
recorded took place while He was "a minister of the circumcision" (Rom. 15:8), "made under the
law" (Gal. 4:4), which He had come to fulfill.

On the cross all the claims of the law were fully met; so Paul can declare, as he does in the
synagogue (Acts 13:39), "And by Him all that believe are justified from all things, from which
ye could not be justified by the law of Moses."

Yes, Paul went into the synagogue and preached; but the synagogue was never the same
afterward. His message, if received, would deliver all in the synagogue from a law which could
not justify, and link them with a Saviour in Whom is justification. What need, then, for the
continuation of the synagogue? God had something else_even the assembly.

And this brings us to observe an important distinction between the two:those in the synagogue
were occupied with the shadows, looking forward to a redemption which their entire company
must keep out of their reach; the assembly is occupied with Himself, Who has accomplished
redemption. The one is a company desiring salvation, professedly at least; the other a company
enjoying salvation.

Legalism dies hard, however. The message of free grace was contested then, as now. Ignorant
zeal for the law shut Israel out of the very righteousness she claimed to be working for (Rom.
10:3). Even so, those zealous of the law would fasten it upon justified Gentiles (Acts 15:5). But
there, in the very center of Judaism, the matter was settled (Acts 15:19-29); "ye are not under
the law, but under grace" (Rom. (6:14). Would that all who name the Name of the Lord might
really believe this glorious truth!

VII. Up to this time_in the four Gospels_the word "disciple" or "disciples" occurs over 230
times; in the Acts it is found about 30 times, confined to the first 21 chapters; and’ thereafter is
never again used in the Bible. The Epistles, in which Christian position is set forth and the
doctrine of
the assembly unfolded, never call us disciples.

May we not learn from this that, while we must remain, to the end of our earthly journey,
"learners" (as the word "disciples" signifies), yet our calling involves other names which carry
us beyond this one in intimacy, privilege, and responsibility?

Take, for instance, the word "saints" (holy ones). We are saints by calling (Rom. 1:7; I Cor. 1:2);
we are to conduct ourselves "as becometh saints" (Eph. 5:3). Surely, this fits well with Hebrews
6:1 (J.N.D. Trans.), where we are seen "leaving the word of the beginning of the Christ" and
going on to what belongs to "full growth." So Peter would tell us (2 Pet. 3:18) to "grow in grace,
and in the knowledge of our Lord and Saviour Jesus Christ"; referring us, however, to Paul’s
epistles (vv. 15-16) for material beyond that given to him.

IX. JOHN THE BAPTIST, forerunner of the Lord, is referred to frequently in the Gospels. He
is also mentioned in the early part of Acts. But after chapter 19 of the transition Book, he and his
baptism are never heard of again in Scripture.

Seven times is John’s ministry brought before us in Acts. Its nature and purpose are clearly
indicated. He preached "the baptism of repentance to all the people of Israel" (Acts 13:24); in
John 1:31 he declared, speaking of our Lord, "I knew Him not:but that He should be made
manifest to Israel, therefore am I come baptizing with water."

Some today would take us to John’s baptism as being the great need, for power and holiness, at
the present time. Not so; his work was Jewish; it was timed_was exercised and belonged before
add up to the time of the manifestation of the Messiah in ministry. (John 3:28-30).

It looked forward to the first advent work of Christ; "saying unto the people, that they should
believe on Him which should come after him, that is, on Christ Jesus" (Acts 19:4).

It pointed to the day of Pentecost, when the One to Whom the Baptist bore witness baptized with
the Holy Ghost (Acts 1:5; I Cor. 12:13).

It anticipated our Lord’s second advent, when He shall also baptize with fire (Matt. 3:11-12; Acts
1:5).

John’s work has been finished, and that without doing any miracle (John 10:41). And as God
moves out among the Gentiles, in the Book of Acts, He emphasizes the temporary, preparatory,
transitory nature of the Baptist’s ministry, and then drops it, leaving us occupied altogether with
the One "mightier than I," to Whom he so faithfully testified. Who could desire to go back to
John’s period and position, from the height of Christian position and assembly privileges? See
Acts 18:24_19:7.

X. Let us note some interesting facts concerning the Spirit in Acts. In the Gospels He came upon
the holy Person of our Lord, at His baptism, no preparatory sacrifice being necessary.

In Acts 2, consequent upon our Saviour’s work and exaltation, He came upon the waiting
company of believers, who thereupon were constituted "one body." Peter’s message on that day
assured exercised Jewish souls that upon identifying themselves with the Name of Jesus Christ
they too would "receive the gift of the Holy Ghost" (Acts 2:38).

When Samaria received the Word of God, the oneness of God’s people must be manifested, even
between Jerusalem and Samaria,, which had been rival centers, beyond the power of Judaism to
overcome. The Spirit was not given to Samaritan believers then, until the two apostles from
Jerusalem came and laid hands on them, after praying (Acts 8:14-17).

In Acts 10, the Spirit was given to Gentile believers, to the great surprise of Hebrews present, six
of whom were Peter’s witnesses, which fact settled the question with his brethren at Jerusalem
(Acts 11:15-18), and was of prime importance in the later conference concerning the status of
Gentiles who believed (Acts 15:7-9).

In Acts 19:1-7, Paul ministered to twelve men at Ephesus, whose need was to be brought over
from, John’s baptism into Christian position. Today no believer starts on the other side of the
cross; hence, every one has the Holy Spirit immediately upon believing (Rom. 5:5; 8,9).

It is to be noted that in each of these cases, the Spirit’s coming was definitely testified by means
of tangible evidences _they saw, heard, etc. And in Acts, apostolic ministry was employed,
which is no longer with us. We need to beware of the fanaticism sometimes found associated with
extravagant claims as to "Holy Ghost manifestations," often resting entirely on subjective ground
and requiring that we accept the claimant’s own interpretation of alleged experiences. The Word,
submitted to in the power of the Spirit, will protect us alike from fanaticism on the one hand and
rationalism on the other, both of which are dread enemies_though in opposite ways_of true
Christian experience.

In closing, let us note that we are today where Acts leaves us, in several important respects:

Our blessed Lord was then, and is now, in heaven, waiting.

The Holy Spirit was then, and is now, on earth.

The Jews were then, and are now, blinded in part, rejecting their Messiah-King.

The Gentiles were then, and are now, undelivered, awaiting Israel’s ministry, yet to be realized
when they receive Him.

The truth of God was then, and is now, going:forth.

Souls were then, and are now, being saved through the Gospel. What is the reader’s condition in

this respect_ saved, or unsaved? "Believe on the Lord Jesus Christ and thou shalt be saved, thou
and thy house" (Acts 16:31, J.N.D. Trans.).

The assembly was, and is yet, on the earth, united to its Head in Heaven, indwelt by the Spirit,
blessed with privileges, enriched by gifts, responsible to maintain a proper testimony and order
until He come. Where is the reader, in view of such a revelation and such an obligation?

The Greek word metokos as it appears in Scripture, according to G. V. Wigram’s "The
Englishman’s Greek Concordance of the New Testament," is given below:

Luke 5:7 "they beckoned unto (their) partners" Heb. 1:9 "oil of gladness above thy fellows" Heb.
3:1 "partakers of the heavenly calling" Heb. 3:14 "we are made partakers of Christ" Heb. 6:4
"were made partakers of the Holy Ghost" Heb. 12:8 "whereof all are partakers"

The English words used then in translating the word metokos are partner, fellow, and partaker.

Young, in his "Analytical Concordance of the Bible," associates with metokos the meaning of
"holding along with." Now it would seem consistent that in all of the Scriptures quoted above
wherein metokos is used, this word has the same meaning; namely, holding along with, or
companionship_ especially as to fellowship in working together. This meaning is easily seen to
be consistent with the sense of every one of the above verses. In Bagster’s "The Englishman’s
Greek New Testament," metokos is translated companions in Heb. 3:14. May the reader study
all of the above passages, and he will see how easily companions) fits in with the sense of each
verse.

Now contrast the above with the usage of the Greek word koinonos, the meaning of which Young
gives to be "one having in common." It is striking that the list of meanings given for words
beginning with koinon, such as koinoneo, koinonia, koinonikos, includes communicate, to
communicate, communication, communion; thus, to have in common. Some Scriptures in which
we find the word koinonos are:

Matt. 23:30 "would not have been partakers with them"

1 Cor. 10:18 "they which eat of the sacrifices (are) partakers"

2 Cor. 1:7 "as ye are partakers of the sufferings"

1 Peter 5:1 "a partaker of the glory that shall be revealed"

2 Peter 1:4 "ye might be partakers of the divine nature"

The usage of koinonos in the above Scriptures conveys the same consistent thought if we take the
translation to be "in communion with," or "communicant(s)," it being understood that this speaks
of closest identification with "common-union" or "co-union." As it pertains to identification with
the divine nature in 2 Peter 1:4, it refers to eternal life in the believer, never to depart from him.
Moreover, because it is a divine nature which the born again saint possesses, he looks forward
with assurance to that future day of full manifestation in the "redemption of our body."

It would appear then that there is a significant difference between the meanings associated with
the two Greek words, metokos and koinonos.

With regard to the Lord, the former refers to a going along with, or working with the Lord_even
miracles_through the power of the Holy Spirit. Examples of such fellowship in Scripture even
by unsaved souls are:Balaam (Num. 23 and 24), who blessed the children of Israel (by God’s
overrule) when he would have cursed them; Judas Iscariot (Matt. 10:1), one of the twelve, who
was given power to cast out unclean spirits, and heal all manner of sickness and disease; and
Simon the sorcerer (Acts 8:9-24), who believed Philip and wondered after the miracles and signs
which were done, went along with them certainly, but when he sought to buy the gift of God with
money, was told that he had no "part nor lot in this matter:for thy heart is not right in the sight
of God."

A passage which illustrates the important difference in meaning between related forms of these
two Greet words is given in Heb. 2:14, quoted from the New Translation by J. N. Darby:"Since
therefore the children partake of blood and flesh, he also, in like manner, took part ire the same,
that through death he might annul him who has the might of death, that is, the devil." The first
partake in the above Scripture is kekoinoneke; whereas the second took part in is meteske. Mr.
Darby offers a very interesting and enlightening footnote on the above passage, in which he states,
in part:"I cannot doubt that there is an intended difference in kekoinoneke and meteske, which
is in the force of the words indeed themselves. Kenoinoneke is a common equal sharing; they were
koinonoi of the nature. He took a part in it; got a share or took a share. Meteko, is always
something which is supposed, or might be, outside myself, but which I take, or take a part in.
Koinonos is a joint participation in that which belongs to me or to known fellowship. … In 1 Cor.
9:10, the reaper is to get a share in the sower’s hope; so in 10:17, the fact of ‘partaking’ is
metekomen:in vers. 10:17, 21, 30, the ‘taking part’ was to prove them koinonoi, which exactly
makes the difference; we were koinonoi in flesh and blood, Christ meteske. . . . The word does
not say how far the taking share went. . . ." The above words, meteske, metekomen, and meteko,
are all related to metokos.

Recognizing the primary importance of discerning the mind of the Spirit in Scripture through the
context of the passage, and not in the meanings associated with isolated Greek words, it is
nevertheless perceived that, in the above case, there is an important (and Spirit-intended)
difference in the usage of these two Greek words apart from (though consistent with) the context
of the passage in which they are used. It is of special importance and significance in Heb. 2:14,
since this passage declares the fact of our Lord’s truly becoming a man (took a share in blood and
flesh) without it being implied that it was to the extent that He took a share in man’s fallen nature,
which we know is man’s common lot from Adam. Of course, this distinction between Jesus’
perfect man-|hood and the sin-tainted manhood of the sons of Adam by nature is made clear in
Heb. 4:15:". . . tempted in all things in like manner, sin apart."

Metokos then, as concerned with believers, is used to convey the thought of companionship with
Christ, and a taking share, for example, in the practical way of service_which is accomplished
outside of ourselves but_in varying ways, through the exercise of Spirit-imparted, differing, gifts
from Christ. The general exhortation to believers unto practical service is given in Rom. 12:1:"I
beseech you therefore, brethren, by the compassion of God, to present your bodies a living
sacrifice, holy, acceptable to God, [which is] your intelligent service" (J.N.D. trans.). The
varying aspect of such service displayed by each member is brought out further on in the same
chapter:"But having different gifts, according to the grace which has been given to us, whether
[it be] prophecy, [let us prophesy] according to the proportion of faith; or service, [let us occupy
ourselves] in service; or he that teaches, in teaching; . . ." (Rom. 12:6-8).

In Heb. 12:8 metokos is used in connection with the partaking of chastisement from the Lord of
which all believers partake certainly, although to varying degrees depending upon our individual
spiritual needs. Although partaking of chastening from the Lord is necessary for every one of His
children, yet the chastening itself is something "outside myself but which I take a part in," as Mr.
Darby points out with regard to meteko.

In contrast, koinonos, as it is used in Scripture, brings in the thought of union in the closest
way_a joint participation (with others), or common identification, in that which is our own in
known fellowship, and not something that is partaken of outside of ourselves. It carries the
meaning "in communion with,’1 "communicants," or "having in common." The similarity in
sound, especially, of these words and koinonos is readily seen. An inseparable link is suggested
by this word, as though made of the same material or interwoven. Water and oil may run down
hill together, thus both partaking of the influence of gravity, and they are both liquids too (having
that quality in common), but they do not mix because they are not of the same substance. Only
a vigorous stirring can cause them to appear to be one uniform substance, but, left to stand, they
soon separate and the oil rises to the top.

According to Young’s "Analytical Concordance of the Bible," there are, beside the two
mentioned, ten Greek words having various shades of meaning, yet all translated in the Authorized
Version as partaker(s). This is unfortunate since the shades of meaning in the Greet are then lost.
It is especially valuable to be able to distinguish intended differences such as in the use of metokos
in Heb. 6:4, where we have instruction as regards the true condition of unbelievers who are
"partakers of the Holy Ghost" only in the sense of the seed that ". . . fell upon stony places, where
they had not much earth:and forthwith they sprung up, because they had no deepness of earth:
. . . and because they had no root, they withered away" (Matt. 13:5,6). Although the correct
meaning of the passage in Heb. 6:4 is discerned by paying careful attention to the context, it is
an added help to know that there is a distinction in the Greek between partakers as used here and
partakers as used in, for example, 2 Pet. 1:4.

One can see the importance of discerning the mind of the Spirit in passages such as Heb. 6:4,
because the enemy, the Devil, with great subtlety, seek to rob the believer of his assurance that
he is eternally secure in Christ, and make him doubt or modify the simple and clear teaching of
such passages as John 5:24:"Verily, verily, I say unto you, he that heareth my word, and
believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is
passed from death unto life."

Both the present possession of eternal life, and the positive assurance that he will not come into
condemnation are simple, clear, blessed truths that belong to the believer, and are conveyed in our
Saviour’s own matchless words:"hath," "shall not," and "is passed." Even the wrong thought that
the believer may "take himself out of grace to be lost" is completely done away by Christ’s own
words:"shall not come into condemnation." To those who say, "I can walk away from grace and
be lost," Christ answers that the believer "shall not."

Are we to believe God or men?

"I will give thee the treasures of darkness."Isaiah 45:3
I will give thee the treasures of darkness,
The peace earth cannot give;
I will give thee joys unending,
A sweet pure joy that shall live.

I will give thee the treasures of darkness.
The depth, oh, who can know?
I will open up things that are hidden,
That only in darkness can show.

I will give thee the treasures of darkness.
Bright stars in the sky shall shine.
Things which only alone and in secret,
I will show thee and make them thine.

I will show thee the treasures of darkness,
Which in brightness thou canst not see;
The sweetness of hidden riches,
That only are found in Me.

I will show thee the treasures of darkness;
Oh soul, as you travel life’s way,
Share with others who know not these treasures;
Point to these the shining way.

"It" . . . What? The atoning work, the propitiatory sacrifice, the perfect work of the Son of God.
That by which alone God can save from wrath; the work for sin, for guilt, for ruin, for cleansing.
That which makes nigh, which brings to God, which makes peace, which gives a divine title to
heaven, which perfects the conscience, which reconciles to God; on which every blessing is
founded, which has satisfied the claims of the throne of God, which has glorified God by the
settlement of the question of Sin.

"Is" . . . Not will be, not may be, not may possibly take place; not in the future, not even in the
present, but in the past. It was true 1900 years ago, and leaves no room for a present work to be
wrought, nor anything in the future to be performed. It "is" done once, and forever.

"Finished" . . . Complete, accomplished, perfected; nothing to add, nothing to make up; no tear
to shed, no sighs to heave, no feelings or experiences essential. The work is finished; all is settled;
claims all met; debts all paid; God glorified; sin atoned for; justice satisfied.

"It Is Finished." . . . Blessed words! The dying utterance of a dying Christ. "It is finished";
sinner, there is life for you in those words. There is salvation for you in those words. There is
forgiveness and cleansing from sin for you in those words. Those three words contain fulness of
redemption, fulness of blessing and future glory to be revealed. They are the expressions of the
completeness of the work that form the basis_the ground_of all God’s dealings toward you. "It
is finished", are words which contain the truth of what has made heaven sure to you, with its joys,
its glories, its pleasures. Oh, you will need an eternity to understand their deep and precious
meaning. It will only be as you gaze upon the Lamb who was slain, and think of His decease
which He accomplished at Jerusalem, that that divine utterance will unfold its depth the more to
your wondering soul.

Reader, have you trusted your all upon this matchless work of grace and love?

God is not unaffected by this condition. He has His eye upon His servant, and will care for him.
One of the lessons of the way is to get hold of how God can stoop, and delights to stoop, to
arrange the little things for His servants. Alas! how distrust of the One whom we serve_distrust
of the interests of His heart in us and in His people_thrusts its way often times before the soul.
Who would have thought of the blessed God preparing a cake, baking it, filling the cruse, and then
sending His angel to that poor, weary, depressed servant of His, to tell him of what He had ready
for him! Such is the heart of Him whom we serve. And Elijah eats and sleeps, and again is
aroused by the angelic watcher to eat again. (How God lingers near us, so to speak.) "And the
angel of the Lord came again the second time, and touched him, and said, Arise and eat; because
the journey is too great for thee" (I Kings 19:7).

Oh, to be able to detect the "cake baked on the coals." There it is preparing, when the poor weary
heart only requests "for himself that he might die." God’s answer is in substance, Not yet, Elijah,
nor at all. The "chariot of fire, and the horses of fire" are My way for you.

"The journey is too great for thee." He who cares for us has provided the sustenance. He who
alone knows the need of the way meets it. Be assured there is. the "cake baked on the coals" and
the cruse of water for the depressed servant, and as we partake we gain strength. Cannot the
servant who reads this bear witness? And so it ever is. "And he arose, and did eat and drink, and
went in the strength of that meat forty days and forty nights unto Horeb the mount of God."

To derive blessing, in a practical way, from the study of prophecy, one must enter into it in a right
spirit; even the spirit of Him who wept over Jerusalem, when contemplating its fixed and settled
doom. The end of this present evil age, out of which we have been rescued by Jesus giving
Himself for our sins, according to the will of God and our Father, is fearfully portrayed in the
scripture of truth. To study this profitably, there is needed a preparation of soul. Intensive study
of the final development of evil often tends to self-complacency, harshness of judgment or legality.

The great professing body of Christendom is to be cut off because it has not continued in the
goodness of God. The safeguard of Christians, therefore, is continuance in the goodness of God.
Then they are able to exercise spiritual discernment as to the principles of evil, and to find that
there is nothing manifested in the close, the beginning of which is not marked by the Holy Ghost
as already working when there was apostolic power both to discern the evil and to provide the
safeguard. When the apostle Paul opens to Timothy the perils of the last days, he solemnly charges
him before God and the Lord Jesus Christ to "preach the word," "do the work of an evangelist."
The apostle Peter closes the exposure of the awful ungodliness of the last days, with this
safeguard:"grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." And
Jude, testifying of the fearful manifestation of evil in turning the grace of God into lasciviousness,
thus guards the saints:"But ye, beloved, building up yourselves on your most holy faith, praying
in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus
Christ unto eternal life." Now, all these forms of evil are viewed by the Holy Ghost from the
place of that blessed grace in which God had set the Church; and, therefore, to see them aright
we must get into that place, and then we shall be able to detect in many more trivial evils the same
principles working, the fruit of which will fully ripen in the actual close.

The prophets of old were protesters against the corruptions of their day; but we see from the
sacred Word that they needed previous discipline of God in their own souls, lest they should
protest with any measure of self-complacency; also that they might fully justify God in His
judgment on the evil. The vision of the glory of Jesus to Isaiah made the prophet feel that he
himself was a man of unclean lips, and that he dwelt in the midst of a people of unclean lips. He
would not have been a suited instrument to go and blind his countrymen, had he felt himself better
than they were. The prophet must feel that he, himself, was simply spared by the grace of God,
and as deserving of the judgment as his countrymen. It was needed for Daniel, the "greatly
beloved," to have his comeliness turned into corruption, that he might understand what should
befall his people in the latter day. Ezekiel and Hosea had to go through most painful and revolting
discipline, in order to lead Israel into a realization of the baseness into which they had sunk in the
estimation of God.

It may, indeed, now be God’s method to discipline His servants by special circumstances, in order
to train them to study the future "aright. But the special, peculiar training is a conscience exercised
before God. It is the habit of the soul which leads it into the presence of God in order to judge
things there. "The spiritual man judgeth all things." And however fearful may be the crisis of evil,
the soul exercised before God can discern in itself principles which, if unrestrained by the grace
of God, would lead to it. Hence the soul becomes more rooted in grace; experiences more

consciously what a debtor it is to grace. And, in this manner, the firmest protest against evil
becomes linked with personal lowliness. And while there is increasing thankfulness for the
promise of being kept from the hour of temptation, which is to try all that dwell upon the earth,
there is real self-judgment of the evil principles which are to be manifested in the crisis, and
sympathy and intercession for those who are blindly helping it on.

I believe the way of God to enable us to meet the growing evil of the last day is practically to
unfold to us the deeper resources of His grace because the study of evil by itself is most injurious
to the soul. The recognition of the faithfulness of God, of the abiding presence of the Holy Ghost
in the Church, and of the untouched blessings of the Church, in Christ, notwithstanding all which
has failed here, will lead us further outside the camp to Jesus, bearing His reproach. And thus
shall we be in principle, in position, and in spirit, enabled to take our place in "the wilderness,"
and from thence to learn the "MYSTERY, BABYLON THE GREAT, THE MOTHER OF
HARLOTS AND ABOMINATIONS OF THE EARTH," and at the same time to take our place
on "a great and high mountain," thence to survey the graces and glories of "the bride, the Lamb’s
wife."

Sometimes I compare the troubles which we have to undergo in the course of the year to a great
bundle of fagots, far too large for us to lift. But God does not require us to carry the whole at
once; He mercifully unties the bundle, and gives us first one stick, which we are to carry today,
and then another which we are to carry tomorrow, and so on. This we might easily manage, if we
would take only the burden appointed for us each day; but we choose to increase our troubles by
carrying yesterday’s stick over again today, and adding tomorrow’s burden to our load, before
we are required to bear it.

"Casting all your care upon him; for he careth for you" (I Peter 5:7).

A doctor known to a friend of mine always took tracts with him wherever he went. For years he
was a sower, and didn’t know that even one grain of his good seed had taken root and grown. The
sowing only, and not the reaping, seemed to be for him. He became discouraged, and was tempted
to give up his apparently useless work. But still he felt that he must not until he got his discharge
from his Lord. He would just pray specially for some sign of approval, in the spirit of the
psalmist:"Show me a token for good." (Psalm 86:17). If the distributing of tracts was God’s work
for him, his desire was:"Let Thy work appear unto Thy servants." (Psalm 90:16).

Not long after this, a woman spoke to him one day.

"You don’t know me, Doctor?"

"No, I certainly don’t."

"But I know you. Some time ago you gave me a tract. I was an alcoholic then, and my house was
a mess, but I’d like you to come with me and see it now."

He agreed, and went with her to her home, and found it clean and neat. He learned that she had
taken the Lord as her Saviour and was now a Christian. She had passed on to her husband the
gospel tract that he had given her, and together they had gone to hear the gospel of eternal life
through believing in Jesus Christ, and both were now earnest happy believers.

The doctor felt this to be such an answer to prayer, and was so encouraged that he has never given
up tract distributing.

So don’t be discouraged. You may not see, nor know of any results, but you can believe. The
principle of John 13:7 may very well apply, "Jesus answered and said unto him, *What I do thou
knowest not now; but thou shalt know hereafter’."

"Behold, I come quickly:hold that fast which thou hast, that no man take thy crown" (Rev. 3:11).

Hold Fast The Truth! though error robe
Itself in garments fair;
"Christ crucified," and "raised again,"
Thy hope for Heaven declare.

Hold Fast Thy Trust! though days are dark,
The sun all lost to view;
Behind the darkest cloud is still
God’s wide expanse of blue.

Hold Fast Thy Faith! though tested long
Pray on; with patience wait;
Know all God’s promises are sure,
His answers ne’er too late.

Hold Fast Thy Hope! Lift up thy head;
At hand, the Bridegroom’s cry;
Earth’s weary moaning soon will cease;
"Redemption draweth nigh."

Hold Fast Thy Love! when wounded most,
Throw open wide thy heart,
And ask the Spirit of all love
His fullness to impart.

Hold Fast! Hold Fast! though fierce the fight,
Thy Lord is looking down;
Perplexed and tried, risk not the prize,
Let "No Man Take Thy Crown!"

This is the plain word of God to all, without exception, who come to Christ; who believe in Him.
Having been brought to see our need as sinners, and to trust in Jesus, we enjoy the full blessing
of God. "Blessed are all they that put their trust in him." Faith believes it just because God says
it, and the feelings follow. The good news fills the soul with joy unspeakable and full of glory.
When self has been silenced, and the word of God allowed its right place in the heart, the believer
enters in measure into the very joys of heaven. The precious word of God will not be truer there.
Therefore, we ought to know our blessing now as perfectly, though not so fully, as we shall when,
enthroned and crowned in glory.

Before this happy condition of soul is enjoyed, self, or the flesh, must be judged, broken, and
mortified. This needed work of self-judgment must begin with conversion, and never cease while
we are here. It is founded on the work of the cross. There God judged the sin of our nature, and
our many actual sins (Rom. 8:3; Heb. 9:28; I Pet. 2:24). We should have the same thoughts of
sin and self, and Christ and the cross, as He has.

FRAGMENT
The sense that we are nothing makes us glad to forget ourselves, and then it is that Christ becomes
everything to the soul.

This is a day of unparalleled achievement in almost every avenue of human endeavor. Men boast
of accomplishments in. this century which pale all their doings in the six millenniums of human
history. One of the results of these achievements and the resulting international competition is an
intense emphasis on education. From, "Operation Head-Start" for pre-kindergarten children to the
post-graduate levels and continuing adult education, the emphasis on education cannot be unfelt
by many in our "Great Society." The educational standards of the past generation are judged
greatly inadequate in today’s world of change.

As to the changes going on about us today, "President Vernon R. Alden of Ohio University noted
that the biggest change will be in what men know. In a single day modern man now undertakes
enough research to fill seven complete sets of the Encyclopedia Britannica. Robert Oppenheimer
estimates that half of all the knowledge we have today was acquired over a period of ten thousand
years. The remaining half has been acquired in the last fifteen_" (Christianity Today, p. 29, Aug.
27, 1965). We might question the letter’s own, knowledge as to four of the ten thousand years
mentioned, yet, we do not challenge his judgment as to the present rate of the acquisition of
knowledge.

It is solemn to note that this vast increase in knowledge is accompanied by the redoubled efforts
of "higher criticism" and modern scholarship to discredit the only sure and unchanging thing in
this whole scene_the Word of God. The first aspiration to greater knowledge was accompanied
by bringing God’s Word into question. The serpent said to Eve, "Yea, hath God said, Ye shall
not eat of every tree of the garden?" "And when the woman saw that the tree was . . . to be
desired to make one wise, she took of the fruit thereof, and did eat. . ." (Gen. 3:1,6). In our
Lord’s day He pronounced "Woe" upon the lawyers, who, under the guise of greater learning and
diligent study, had "taken away the key of knowledge. . ." (Luke 11:52). God’s Word is that "key
of knowledge" to which they gave little heed. The Pharisees also had invented shortcuts past its
plain moral obligations (Matt. 15:5) and ignored its weightier matters_"judgment, mercy, and
faith" (Matt. 23:23). It is no new thing then, that we in our own times should find similar efforts
to repudiate the Bible.

We feel a word of caution is therefore in order to the many among God’s flock who are involved
in either teaching or studying in educational institutions today. We urge that all precepts and
principles that are taught be weighed in the balances of the sanctuary. The Word of God must be
the reference Book by which to compare that which is set forward as truth in the schools. Most
schools avowedly give the Bible little place in forming their thoughts and teachings. Hence the
Christian should not be surprised if he meets a measure of conflict and contradiction. Instead of
one’s faith being subverted by this infidelity, we would encourage all who are the Lord’s to use
such occasions to testify to the "grace and truth" come by Jesus Christ and to not be "ashamed of
the testimony of our Lord" (2 Tim. 1:8). Peter wrote, "But sanctify the Lord God in your hearts:
and be ready always to give an answer to every man that asketh you a reason of the hope that is
in you with meekness and fear" (1 Peter 3:15).

We encourage children of God to seek the Lord’s guidance in deciding their course of study,

"working … the thing which is good." We do believe that there is much instruction available that
is profitable in training and disciplining the mind as well as imparting factual information.
Educational training also develops natural abilities which might otherwise lie dormant. In addition
to these abilities, whether natural or acquired, our Lord gives spiritual gifts, pictured by the talents
of Matthew 25. The trading with these is what will merit our Lord’s "Well done" when He comes.
All our study and preparation should be with this end in view.

Many work long and hard to attain scholastic achievement and degrees signified by Latin phrases
and initials; cum laude, A.B., B.S., Ph.D., etc. But what effort is put forth toward the A.U.G.
degree? Those initials stand for "approved unto God." In this pursuit we are counseled to "give
attendance to reading" and to study to receive God’s approval "rightly dividing the word of truth"
{2 Tim. 2:15). "Meditate upon these things; give thyself wholly to them:that thy profiting may
appear to all" (1 Tim. 4:15).

The Apostle Paul, as an example, showed a good knowledge of the Old Testament which we
believe was the result of much Spirit-led study on his part. God also imparted much to Paul by
revelation, which no amount of study could have acquired. But we cannot believe he exempted
himself from the need of study. When near the end of his life, in prison and ready to be offered
(or poured out as a libation or drink offering), he yet asked Timothy to "bring … the books," no
doubt for his own study, and "especially the parchments" to use perhaps for writing letters to the
saints (2 Tim. 4:13). From Festus’ remark to Paul during an earlier imprisonment, "much learning
doth make thee mad" (Acts 26:24), we might judge that diligent study characterized him. Paul was
also acquainted with writings of certain Greek poets as well as Cretan prophets (Acts 17:28, Titus
1:12) from which, no doubt, he gained insight in being "all things to all men" (1 Cor. 9:22). "And
this I do for the gospel’s sake," said Paul (1 Cor. 9:23). Does the reader also pursue his course
"for the gospel’s sake"?

John wrote that "there are also many other things which Jesus did, the which, if they should be
written every one, I suppose that even the world itself could not contain the books that should be
written" (John 21:25). But we are not swamped with endless volumes. God has given one Book
of Books to unfold His mind and heart of love in the completed Scripture. The Spirit of truth has
also been given to teach us all things. To us this is a grand unchanging foundation and blessed
relief when contrasted with the endless volumes of learning being amassed by men today. Perhaps
this is what Solomon referred to when he admonished his son "of making many books there is no
end; and much study is a weariness of the flesh." Is it not like men to fill the world with books
of which there is no end and a) weariness in their study? And yet there is only one subject and one
glorious Person worthy of such coverage. Still, the world could not contain the books if they were
written. The one Book God has given is inexhaustible, which makes this admonition all the more
needed and timely. "Study to show thyself approved unto God, a workman that needeth not < to
be ashamed, rightly dividing the word of truth" (2 Tim. 2:15).

"And this I pray, that your love may abound yet more and more in full knowledge and all
intelligence, that ye may judge of and approve the things that are more excellent, in order that ye
may be pure and without offence for Christ’s day, being complete as regards the fruit of
righteousness, which is by Jesus Christ, to God’s glory and praise" (Phil. 1:9-11, J.N.D. trans.).

"For the arms of our warfare are not fleshly, but powerful according to God to the overthrow of
strongholds; overthrowing reasonings and every high thing that lifts itself up against the
knowledge of God, and leading captive every thought into the obedience of the Christ" (2 Cor.
10:4,5, J.N.D. trans.).