THE MAN AFTER THE FLESH.

Chapter 1. THE STATE OF THE PEOPLE. Continued from December number.

When once God lays hold of an instrument, working upon the heart as well as the mind, He will doubtless continue to make use of it. So Samuel not only received the first message, of judgment upon Eli's house, but was made the channel of God's resumed relationship with the people. '' The Lord appeared again in Shiloh:for the Lord revealed Himself to Samuel in Shiloh, by the word of the Lord." What an honor-to be vised of God, after ruin had come into the very household of the priest. And is it not true that at this day, God passes by all pretentious officialism which has departed from Him, to reveal to babes the things hidden from the wise and prudent? The childlike, obedient spirit, which can say, "Speak Lord, for Thy servant heareth," will have a message.

Nor will the humble instrument fail of recognition, though the careless and thoughtless may mock. The Lord let none of his words fall to the ground; what he said came to pass, and his message commanded a respect which could not be withheld. The words spoken to Jeremiah are also appropriate to him:"Say not, I am a child:for thou shalt go to all that I send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces; for I am with thee to deliver thee, saith the Lord. Behold I have put My words in thy mouth" (Jer. 1:7-9). No need to fear the face of man when one has seen the face of God. The weakest is as the mighty when he has the words of God on his lips. Let us remember this in these days, and faint not because of our feebleness. The Lord will let none of His words fall to the ground, though spoken by faltering lips.

We have seen now the state of the people. The mass, weak, prone to wander, and, without the strong hand of restraint, lapsing into carelessness and idolatry; the priestly family degenerated into senile feebleness and youthful profligacy; but, in the midst of all this, a feeble, prayerful remnant who still count upon God, and obtain His recognition. This remnant finds expression, in God's mercy, through the gift of prophecy, raised up by Him as a witness against the abounding apostasy, and the channel of His dealings with the people. Sad and dark days they were, but just the time for faith to shine out brightly and to do valiantly for the Lord.

Chapter 2. THE CAPTIVITY IN THE PHILISTINES' LAND. (1 Sam. 4:)

As has been frequently noticed, the enemy who could successfully attack the people of God, represent in a spiritual way their state, or the natural consequence of their state. Throughout Judges we find various enemies, assailing different parts of the nation and at different times. At one time it is the Moabites on the East; at another, Jabin king of Hazor on the North. The first suggests carnal profession, and the second rationalism. The last enemy spoken of in Judges was the Philistines. Samson, last, strongest and feeblest of the judges fought against them during his life-when he was not having associations with them. He did much, in an indefinite way, to keep them from completely bringing the people into bondage, but never wrought a thorough deliverance. He died in captivity, and though he slew at his death more than he had in his life, he left them still practically unconquered.

These are the enemies that confront Israel during the priesthood of Hophni and Phinehas, and all through the reign of Saul. So we must see afresh what they represent in a spiritual way. Living in the territory which rightly belonged to Israel-their own land-they stand for that which is closest to the people of God without being really such. They drifted into the land – exemplifying their name, "wanderers,"-along the shore of the Mediterranean sea, the short way from Egypt. For them there was need neither of the sheltering passover, the opened Red Sea or Jordan's flow arrested. They stand thus for the natural man intruding into the things of God.

That this has been done in its full measure by Rome, none can question. She has taken possession of the heritage of God's people, and settled there as though it belonged by right to her, giving her name to the entire Church, or claiming to be "the Church," just as Palestine, the whole land, got its name from these Philistines. Rome with its profession, its ritualism remains the great enemy which menaces the inheritance of the saints. It is to be feared that Protestantism, like Samson, has but feebly dealt with this adversary, and too often adopted its principles to be a true and victorious deliverer from it. They still remain in probably greater vigor than ever, ready to make fresh inroads and to lay waste more of the land of God's people.

But Rome as a system appeals to man's carnal nature. It may be said that all mere carnal, formal religion is Rome in principle. At any rate, doubtless, the Philistines stand for all that is of nature in the things of God. Any carnal trafficking in unfelt, unrealized truth is but the intrusion of the flesh-mere Philistinism. This explains the constant tendency toward ritualism, and so toward Rome. Nor will this cease till the "mother of harlots" gathers back her children, representing apostate Christendom, after the removal of the Church to heaven. Rome will again be supreme.

A state of the people like that which we have been tracing, with its carnal and corrupt priesthood and no power to act for God, would be just suited for the degradation now imminent. Indeed in Hophni and Phinehas we see but Philistines under another name. God will show His people outwardly where they are inwardly. How often in the individual soul, and in the Church at large, are the outward sins but the expression of a state of heart which has long existed.

We are not told the occasion of the conflict here, whether there was some fresh inroad of the enemy, some additional imposition of tyranny, or whether in fancied strength the people arrayed themselves against them. This last would almost seem likeliest from the language, "Israel went out against the Philistines to battle." "Pride goeth before destruction," and self-sufficiency is ever the sign of an absence of self-judgment. Many times do God's people go out to do battle against a spiritual foe in a state of soul which would make victory impossible, which it would really compromise God's honor were He to give it. This is why it is absolutely imperative that there should be the judgment of self, before there can be a true warfare against outward foes.

But one defeat is not enough to teach the people their need, and the folly of their course. Four thousand fall before the enemy, and surely this should have brought them on their faces in confession and prayer to know the reason of this defeat. Had they waited upon God, they would soon have learned the reason, and doubtless have been spared the further loss of the next battle. But evidently they think nothing of their own condition, and the only remedy they can think of is truly a Philistine one. They will have something outward and visible brought along which will quicken the failing courage of the people, and strike terror into the hearts of their enemy. It does both, for when the ark is brought into the camp, a great shout is raised by Israel, and the Philistines are smitten with fear.

The ark had led them to victory before. It had gone before them in the wilderness, "to search out a resting-place"; it had stopped Jordan for them to pass over, and had led them about Jericho till its walls fell. Naturally they think of it as the very throne of God, and substitute it, in their minds, for God Himself.

But God is holy, and can never be made to link His name with unholiness. The ark was His resting-place in Israel, but He cannot be forced to countenance sin. So His ark can no more overthrow the enemy than Israel could previously. The hosts of Israel are overthrown, Hophni and Phinehas are slain, the ark is taken captive, and carried in triumph and placed in the house of Dagon, thus giving the glory of the victory to the idol.

What food for solemn thought is here. No outward privilege, no past experiences of God's presence, no correctness of position or doctrine can take the place of reality of soul before God. None can ever say they have a claim upon God because of any thing except Christ Himself laid hold of, and presented in true self-distrust and brokenness, with real, true judgment of all in the life that would dishonor the Lord.

This is the meaning of "Ichabod," the glory has departed. It refers to the ark, the glory of God's manifest presence; but this can only abide among a broken, self-judged people. In a real sense, we have the Spirit of God always abiding with us, but if that is allowed in the heart or life which grieves Him, all outward and manifest approval of God ceases. He will permit the badge of His presence to be removed. Persons will lose the joy of the Lord individually, and the candlestick of collective testimony be removed, if God's warnings fail to bring His people into their true place. Let us ponder this lesson, remembering that none have a claim for permanent recognition, but only as God's holy presence is not dishonored.

Poor Eli ! he had died long before, so far as service for God was concerned. His lesson is written large and clear. May we have grace to learn it. The way to "Ichabod "is careless weakness when God's honor is involved. He bears patiently, but there is a limit to His forbearance, and when there is "no remedy," He must allow the due results of His people's weakness, folly and unfaithfulness.

(To be continued.)