What I desire to say briefly on this subject is to those who are subject to God and to His word. All others view and use marriage as they do all other blessings_to gratify their own pleasure, even as the beasts which eat, drink, and enjoy life without a thought of accountability to Him who has made the provision.

To you especially, my dear young brothers and sisters who naturally and rightly contemplate marriage, do I address my words. It is the most important of all earthly events in a man’s or a woman’s life, for it is something they cannot undo, which binds them until death, which throws them together in such intimate relations that they must either sweeten or embitter each other’s existence, and which entails circumstances no less far-reaching than the endless age of eternity.

How soberly and dignifiedly, therefore, we should approach it! A pretty face is a pretty thing, but how vain to be governed in such a sober matter by a pretty thing. Earthly goods and social position have their value here, but how base and degrading to let them control such a serious act.

"Marriage is honorable in all" (Heb. 13:4). It is God who created it (Gen 1:27), and who instituted it (Gen. 2:24); and lest, because of the higher and better things which our Lord brought in, it should be presumed that He would look down upon marriage, He attends a marriage in Cana of Galilee (John 2), and thus sets His seal upon it.

We need therefore not be ashamed of it, though we forget not that there are higher things, endowed with superior honor, for "there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake" (Matt. 19:12). They refused marriage, like Paul and others, to devote themselves more undistractedly to the service of God (I Cor. 7:32-35).

Since marriage is of divine establishment, let us bring God into it. Let us not treat it as a matter in which we simply consult our pleasure, our fancy, or our profit. Dare you, dear young friend, launch out on such a voyage without making God your counselor? Dare you link yourself in such a tie with one who is not a child of God? "What concord hath Christ with Belial? or what part hath he that believeth with an infidel?" (2 Cor. 6:14, 15) What an awful "yoke" that binds together an heir of God and a despiser of Christ. It would seem that if the heart were at all right it would make such a union utterly repulsive.

Again, even among ourselves who are fellow-heirs of the glory of God, how dare you make your own prayerless choice? Even among the children of God there are many who would not be suited to each other in such a tie. Who knows each one to the depths but God? Who understands fully the temperament that will match mine _ that will be able to bear patiently with my own faults, or be a corrective to my tendencies, and thus help me on in my desire to live for Christ here? How many make a fair show at the start, but turn out miserably? Who knows all this, and who can shield me from the host of evil but God my Father? It is not enough, therefore, to have the approval of fathers and mothers and friends, valuable and even needful as that is for our happiness; their love is tried, but their wisdom is not far-reaching enough. The God who has created the ordinance must needs have the first and chief place in it if it is to be blest in all its length and breadth.

Oh, what mercy that even if in our lightness and the folly of ignorance and youth we have not given Him that place, His love to His dear children is such that, though we must reap what we have sown, He will yet turn all to our final blessing and profit. When our lion will is rent, honey is found in the carcass (Judges 14:8,9).

But let me warn you in one thing; you will not find in marriage a perfect thing. Not that God did not make it perfect, but man has fallen since, and his fall has spoiled everything. The apple may still be sweet, but a worm is in it. The rose has yet its fragrance, but thorns grow with it. Willing or unwilling, everywhere we must read the ruin which sin has brought in.

So let no one dream of those wonderful people which a diseased imagination can picture. The most godly men and women have their weaknesses and their failings; and though such be easy to bear where there is genuine love, they have to be borne. People who have fed on novels and fanciful ideas, and who have been disappointed in their own course, especially silly women, may make you think that because you have something of that sort to bear as well as to be borne with, you are one of their heroes or heroines who were unhappily married, and therefore great martyrs. Such are not your friends. Turn again to God, your best, your constant friend. Let Him speak to you:"Wives, submit yourselves unto your own husbands, as unto the Lord. . . . Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it" (Eph. 5:22-29). Mark, He does not say, Wives, demand of your husbands that they love you; nor, Husbands, demand submission from your wives. No, for this at once would be the opposite of the grace under which we are, which never claims but gives, and finally gets its claims by ever giving. Let, then, "every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband" (Eph. 5:33); and they cannot fail to enjoy all the sweets which marriage can give in the ruined creation through which we are passing. God will be with such, and where God is there is the best of everything. There will be no "skeleton" in that house. Trials and difficulties there may, there will be, for they are an absolute necessity for our development in Christ; but where God is, there is the spirit of love, of unity, of mercy, of forgiveness, of compassion and tenderness. Sweet life of companionship yet guaranteed to us in passing through a world so full of misery! Truly "godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (I Tim. 4:8).

FRAGMENT Realizing the solemn nature of the initial step they will take in the united life to which they will commit themselves, a couple, thinking of marriage, will seek the fellowship and prayers of the assembly of God on their behalf. Thereby, they openly confess that in their new relationship their joint desire is to receive divine help that they may walk together in the fear of the Lord (their Lord), in obedience to His Word, and in the furtherance of the glory of His Name. "The Lord saith . . . them that honor Me I will honor" (I Sam. 2:30).

There are two kinds of imitators:imitators of God and imitators of the works of God’s servants. The first, all saints are to be:"Be ye therefore imitators of God, as beloved children" (Eph. 5:1 JND). God has presented Himself as a model for our imitation and in such a way that we cannot fail to understand. In His blessed and perfect Son as Man we have One who has left us an example that we "should follow His steps." Christ is the Object before us; to imitate Him is our life-work, and to do this we are to be occupied with Him. In result, "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory" (2 Cor. 3:18).

When his people are before us, it is not them, but their faith we are to imitate:"considering the issue of their [conduct], imitate their faith" (Heb. 13:7 JND). In Acts 19 we have an account of mere imitation, without any faith. Godless Jews use the names of Jesus and Paul to conjure with merely to gain fame and power:"We adjure you by Jesus whom Paul preacheth" (Acts 19:13). The satire of the satanic spirit is striking:"Jesus I know, and Paul I know; but who are ye?" (v. 15).

Satan does not recognize sham power. While this is true in its fullest sense for the unsaved, there is a lesson for all of the children of God. We hear, for example, of an evangelist who is gifted with the power of presenting the truth in a bright attractive way, and we try to imitate him only to find the power and brightness have all gone. On the other hand, a fellow-Christian is walking on the waters calmly and surely, and we step forth only to sink (Matt. 14:29). These, and numerous other cases, only show us that faith is an individual thing_ that we must imitate none and follow the Lord only. What a relief, if one has perhaps been trying to imitate his brother in Christ, to come down from the stilts, to lay aside Saul’s armor (I Sam. 17:38,39), and to trust the Lord for himself; to let Him work by His Spirit in His own blessed way, using us as His instruments according to His will. Efforts cease, and now, instead of a colorless imitation, there is power. God would use every one of us, but often He is hindered by the fact that we want to be used as others are. Consequently we often remain idle and silent, or, worse yet, are but as sounding brass. May not this explain why many are silent in meetings? They can talk freely and easily enough socially, but in the meeting their lips are sealed it seems, because they may not speak so well as others _ their prayers may not be so well expressed! How common! Oh, away with such thoughts! Let us be more simple, willing to be used in a small way if only He use us. Thus God’s assembly would be refreshed by thousands of channels (which are now choked and dry), pouring forth the living water fresh from the fountain.

FRAGMENT In proportion as we do not care to communicate to others the "sound words" (2 Tim. 1:13) which we have received (from the Scriptures), we shall find their power over our own souls diminish and their sweetness for us also.

Titus 2:11-15 contains a remarkable summary of Christianity, not exactly of its dogmas, but as a practical reality for men. Grace has appeared. It has appeared, not limited to a particular people, but to all men; not charged with temporal promises and blessings, but bringing salvation. It comes from God to men with salvation. It does not expect righteousness from men; it brings salvation to those that need it. Precious and simple truth, which makes us know God, which puts us in our place according to the grace which has overcome every barrier in order to address itself, in the sovereign goodness of God, to every man on the earth!

Having brought this salvation, grace instructs us perfectly with regard to our walk in this world in relation to ourselves and to other men and to God. Renouncing all ungodliness, and all lusts that find their gratification in this world, we are to bridle the will of the flesh in every respect and to live soberly; we are to acknowledge the claims of others and to live righteously; we are to own the rights of God over our hearts and to exercise godliness.

But our future also is enlightened by grace. It teaches us to wait for the "blessed hope and appearing of the glory of our great God and Saviour Jesus Christ" (JND trans.).

Grace has appeared. It teaches us how to walk here below and to expect the appearing of the glory in the Person of Jesus Christ Himself. And our hope is well founded. Christ is justly precious to us. We can have full confidence of heart in thinking of His appearing in glory, as well as the most powerful motive for a life devoted to His glory. He gave Himself for us to redeem us from all iniquity, and to purify for Himself a people who should belong to Him as His own possession and who should be zealous_according to His will and His nature_ of good works.

This is what Christianity is. It has provided for all_the past, the present, and the future, according to God. It delivers us from this world, making of us a people set apart for Christ Himself, according to the love in which He gave Himself for us. It is purification, but a purification which consecrates us to Christ. We belong to Him as His peculiar portion, His possession in the world, animated with the love that is in Him, in order to do good to others and bear testimony to His grace. This is a precious testimony to that which Christianity is, in its practical reality, as the work of the grace of God.

With respect to the conduct of Christians toward the world, grace has banished violence and the spirit of rebellion and resistance which agitates the heart of those who believe not, and which has its source in the self-will that strives to maintain its own rights relative to others.

The Christian has his portion, his inheritance, elsewhere; he is tranquil and submissive here and ready to do good. Even when others are violent and unjust toward him, he remembers that once he was the same himself. This is a difficult lesson, for violence and injustice stir up the heart; but the thought that it is sin, and that we also were formerly its slaves, produces patience and piety. Grace alone has made the difference, and according to that grace are we to act toward others.

"One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple" (Psalm 27:4).

We often hear the expression "heavenly." Well, no person can be "heavenly" unless he lives in heaven. The fact is, we all have too much of a tendency to put off heaven until we die. We think of it as the place where God is and where Christ is, and it is the resource for us when we leave this world, when we leave our bodies behind us. When we cannot live any longer here, we go to heaven. Or, it may be, if you advance a little upon that, when a person has everything blighted and ruined down here, and there is not a single thing left, then he turns to heaven. It is like a person taking refuge from the storm and, when the storm is over, coming out again to enjoy the things around. Is that the case with you and me, beloved friends? That is the natural tendency of our hearts. We have very poorly, if at all in our souls, the thought of continuously abiding in that wonderful place where God is free to express Himself in all the infinite fullness of His love to us. He does not express Himself to us here. He gives us His care, His sympathy, His help, His cheer, His solace; He takes us by the hand, and leads us along the way, every step of the journey:but He does not express Himself to us here. He does there_ that is the difference. That is what I feel we lack, every one of us, in these days_a more habitual dwelling in the house of the Lord.

You may depend upon it, we should be a different kind of people altogether if we dwelt there by faith. Dwelling is not visiting there, not running there for shelter out of the storm, but knowing it as home, with all the joys of home. Do you know what these joys are? Home! we are not driven there through sheer necessity, but drawn by its attractiveness. What do you know of the attractions of that blessed One who is up there? We have not a mere doctrine or theory, but a divine, living, adorable, blessed, transcendent Person for our affections. We know a Person who has an attractiveness peculiar to Himself and one who throws this attractiveness and blessedness and beauty connected with Himself around the affections of my heart. I am not, as I said, driven by mere necessity from all the things that are round about me here, but I am attracted by the beauties and blessedness and glories of that scene where Christ is everything to God, and where God delights to express Himself in all His fullness. There is the place I long more to dwell in, to live in, to abide in; that is the place I desire to know as my home, and that is the one thing the Psalmist speaks of here. To me, it is a beautiful instance of the expression of this divine life in a person_the life of God:"One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life."

Now I see all this in its perfection in Christ as a man. We get it in that beautiful passage, "No man hath ascended up to heaven, but He that came down from heaven, the Son of Man" _ who was in heaven. Is that it? No. "[Who] is in heaven" (John 3:13). Take Him as a Man (He was the mighty God, the Creator and Preserver of all things, as well)_as the perfect Man, He who walked that magnificent, blessed, shining pathway that we have traced out for us in the gospels, and which, by the Holy Ghost, we can read and think over and delight in. Was it not this continuous, blessed, wonderful communion, with all that belonged to that blessed place from whence He came, that so marked His way? As He said, "I know whence I came, and whither I go." There was all that blessed distinctiveness and separateness about His walk here. Is there, in our measure, that about us? Are we like people who know where we are going? Is that the thing which day by day is telling itself out in your business, in your home, in your social life, in your families? What I am speaking of is a practical thing. It goes down into the most minute circumstances of our daily life. There is to be this blessed testimony stamped upon it, that "I dwell in the house of the Lord." What sort of people should we be if there were that distinctiveness? about us, and divine satisfaction and rest!

May that be true of us which is expressed in the lines of the hymn:

"We are but strangers here, we do not crave A home on earth which gave Thee but a grave; Thy cross has sever’d ties which bound us here, Thyself our treasure in a brighter sphere." This is the real truth:Christ our treasure in heaven, and only His cross on earth. The glory is the place of our treasure, and the cross defines our path on earth. May our hearts be encouraged to press on; it is only for a little while. The darkest moment is that immediately preceding the dawning of the day.

The feature on Balance in this issue has to do with reading the Word and prayer_than which, perhaps, we may have no greater need. In the corruption that has practically overwhelmed Christendom now (which Jude, in his epistle, so thoroughly exposes) it is of first importance to be reminded of this:"But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost" (Jude 20). The diligent study of the Scriptures (our "most holy faith") is not to be relaxed, nor is prayer (with its expressed dependence, suitably humbling us), in spite of all the pressures, the discouragements, weakness, and indifference which are so prevalent. Rather, there is need, greater than ever, for studying the Word and praying. It is in view of such times that the Spirit of God in Jude presses this upon us.

When evil strives to engulf us, when it may seem that God is not answering our prayers, that they are apparently ineffectual, we are to pray. It is instructive and impressive to notice that prayer, in Scripture, is associated with real labor:"earnestly," "more earnestly," "fervently," "with fasting," "continually," "with all perseverance and supplication." Then, in the verse quoted from Jude, we are to pray "in the Holy Ghost." What care and heart-searching is called for, that what we pray for be spiritually intelligent, according to the mind of God.

Let us not be discouraged. Be assured that prayer is a most powerful force. Let us have confidence that our God does hear and answer our prayers in His own perfectly wise time and way.
"Just balances, just weights . . . shall ye have:I am the Lord your God" (Lev. 19:36).

WORD PRAYER

"But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost" (Jude 20).

"But we will give ourselves continually to prayer, and to the ministry of the Word" (Acts 6:4).

The first verse gives us the order for our personal growth and blessing. The second is the order in relation to others:for direction and power in service generally, and for the ministry of the Word. Both are inseparable for spiritual balance.

Have it Thy way, dear Lord,
For long I sought but mine,
Yet craved Thy help and blessing in a walk
That neither came from nor yet led to Thee.
But years have rolled around,
And softening, chastening time has crushed
The impetuous self that ever sought its own;
And now the deepest longing of my heart
Says, "But Thy way_have it Thy way,
Dear Lord."

Have it Thy way, dear Lord.
Be Thou the Author and the Finisher
Of all my works and walks and ways,
The inspiration of my every thought.
And let it ever be, Not I
But Christ within, without_
No hope, nor aim, but Thou its single source,
Its origin and end. Thou canst but bless
Thine own; and so I pray, "Have it Thy way,
Dear Lord."

The more we think of the Cross (we came to it as sinners needing it, but as Christians, reconciled to God, we can sit down and contemplate it), the more we see it is unique in the history of time. Divine glory, man’s sin, Satan’s evil, God’s power and love and righteousness, all were brought out and met there. Accordingly it is the immutable foundation of man’s blessing, and of everything that is good in heaven and earth. Then, when our souls are reconciled, we look at Him and learn of Him:"Take my yoke upon you, and learn of me; for I am meek and lowly in heart:and ye shall find rest." The Lord saw that the world had given Him up; there was no rest upon the earth. The Son of Man not only had no place to lay His head, but no place on earth to rest His heart any more than Noah’s dove found rest for the sole of her feet. "I looked for some to take pity, but there was none" (Psa. 69:20). Yet feeling this, it is just there He says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke . . . and ye shall find rest unto your souls" (Matt. 11:28,29).

FRAGMENT "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world" (Gal. 6:14).

Our readers are all, no doubt, very familiar with the beautiful passage in Philippians 2 which tells of the humility and lowliness and the subsequent exaltation of our blessed Saviour. It will be instructive to consider the circumstances which led the inspired apostle to pen these touching lines.

In chapter I of the Epistle to the Philippians, the apostle expresses thanks to God for the fellowship of the Philippian saints in the gospel (verses 3 to 5) and also notes their affection toward him (verse 7, JND translation). These things are summed up in the first verse of chapter 2:"If [or since] there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, …" Yes, all these things were evident in the Philippian saints and the apostle could well rejoice in them. But one thing was yet lacking:"Fulfill [or fill full] ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind" (verse 2). The spirit of love and fellowship which the Philippians displayed to Paul was evidently lacking toward one another.

There was strife and vain glory found among them, and so the exhortation is given:"In lowliness of mind let each esteem other better than themselves." Let us meditate upon these words and allow them to search out the thoughts and intents of our hearts. How contrary to the old nature, to self, is the thought that we should esteem others better than self. How often do our poor selfish hearts search out and magnify the weaknesses and failings of our brother just so that we might feel more at ease with our own faults.

The force of verse 3 has been expressed quite well by another writer:"When the heart is thoroughly lowly, walking with Christ, and delighting in Christ, he thinks himself a poor creature with nothing but the grace of Christ to think of, and never sees anything but defects in himself. . . . But when he looks at his brother, he sees all the grace Christ has poured unto him. What the Christian sees is Christ in his brother, and all the good qualities in him. … I detect the grace in my brother, and I do not see the evil at work in his heart; but I do see it in my own. … I see in my brother all the gentleness, graciousness, courage, faithfulness; and in myself all the defects. … It cannot be otherwise if the heart is [fixed] on Christ" (J. N. Darby, "The Book of Experience" in Collected Writings, Volume 27).

The Philippian saints were not getting along with one another. Thoughts of self-importance were hindering the outflow of love and grace to each other. And as long as we go on with the desire (whether conscious or unconscious) to make something of self_to promote self in the eyes of men_we will continually find (so it will seem to us) our brethren falling short of our own fancied spirituality.

How precious it is, then, to have the example of our Lord brought before us as the great secret of deliverance from these strivings of self. How much it is needed that each of us allow that mind which was in Christ Jesus to take hold of us. May we each have the mind of Him who "emptied Himself . . . humbled Himself" (Philippians 2:7,8, JND trans.). Blessed results will naturally flow from this:we will "think the same thing, having the same love, joined in soul" (verse 2)

A great mistake made by many Christians regarding prayer is that they bring to God only that which they consider important. This is really unbelief and self-confidence, and a forgetting of that word:"Without Me ye can do nothing." If we do not bring to God our little concerns, we attempt to bear them alone, only to prove our utter helplessness.

Then too, we too often make the distinction between temporal and spiritual affairs, thinking the latter are proper subjects for prayer, not the former. If we do not bring our temporal affairs into God’s presence, we fail to get His mind on them, and too often in this way let self-will have its way. For the root of all prayer is, "Thy will be done." If it is not God’s will, it could only be for our injury to have our prayers answered.

Are all our prayers answered? Yes, in God’s way. The most perfect and earnest prayer_that in Gethsemane_was answered, but "the cup" was not removed. Paul thrice prayed that the thorn in the flesh might be removed, and had an answer which left the thorn, but along with it a word which sweetened the trial:"My grace is sufficient for thee" (2 Cor. 12:9).

Do we watch for answers to prayer? Elijah did, and was not disappointed. How necessary this is_asking, and then waiting, and looking for the answer. This honors God. Nor must we forget another most important part of prayer_"with thanksgiving" (Phil. 4:6). Do we take our mercies without a word of thanks? How this must grieve our God! How selfish!

Lastly, for what are we praying most? Is it for greater practical likeness to Christ, fuller knowledge of self and of Him, a deeper insight into His Word? These, surely, are the great subjects which should engage much of our time in prayer both for ourselves and others.