“And Abraham said unto his eldest servant (a type of the Holy Spirit) of his house, that ruled over all that he had, ………. thou shalt go unto my country, (Mesopotamia) and to my kindred, and take a wife unto my son Isaac. ……Beware thou that thou bring not my son thither again.” Gen. 24:2,4,6.

Question— Why must Isaac, the risen son, remain exclusively in Canaan, and on no account to leave it?  

Answer — Isaac must remain in the place which is the well-known type of heaven; at least, during that transaction, the bridegroom abides only in Canaan. The Son of the Father, while the bride is being called, has no relation with the world, and is seen exclusively in heaven at the right hand of God …… We have not only been blessed with Him but with Him in heaven in the presence of God. Such is our blessing who are in the place whence He has been ignominiously cast out; and our blessing is in Him now, while He is on the right hand of God. During the Call of the Church, Christ sustains no direct relationship with the earth; He is simply the glorified Head on high . …. . It is in heaven, and only in heaven, that Christ is viewed in relation to the bride. It is from heaven that the Holy Ghost comes down; it is for the marriage supper of the Lamb in heaven that the bride is destined, and it is while the risen Bridegroom is in heaven that she is in process of being formed here below, before He comes to receive the saints to Himself and present them above.

First of all it may be well to define the term we use. What is mysticism?

It deals largely with ourselves, and our own state and apprehension of the truth. It is occupied not with divine realities themselves, but with how we become conscious of those realities, and of the way they work out certain results in us.

The Word of God deals with the state of His saints. It throws light upon the progressive work of the Spirit in our souls. All this truth, which we speak of commonly as subjective, is of great importance, and we do well to maintain it, firmly holding it in its true connection with the great objective realities themselves, since every action of the Spirit within us subjectively is in strict accord with the objective reality by which He works.

Mysticism, however, does not preserve the Scriptural order and balance as between these two sides of truth. In its eyes the subjective side appears so great that the objective realities are largely obscured. We say largely because it does not deny God’s revelation in Christ, nor the reality of the work He accomplished for us, nor that which He will yet accomplish for us at His coming again. It admits these things theologically, and then relegates them into the background of the picture in order that the foreground may be the more effectually occupied with the Spirit’s work within us. Consequently to the mystic this subjective side of things becomes the only thing worth consideration. The consciousness of the thing becomes in his thoughts virtually the thing itself. He talks therefore continually about his consciousness, his apprehension, his experiences; which is only another way of saying he is wrapped up in himself. He speaks of Christ, but views Him as the One who produces these impressions.

Nor is this all. If people could be found marked only by these characteristics, it is doubtful if the term “mystics” could be properly applied to them. The essence of mysticism lies in this, that the seat of authority is transferred in the mind of the mystic from the external ” Word of God” to the spiritual consciousness — the “spiritual man” — internal to themselves. Homage of quite an orthodox kind may be verbally rendered to the Scriptures, and yet they may be largely displaced. The spiritual conception of the mystic, who flatters himself that he is indeed a spiritual man, are all important to him. He soars above and beyond the Scripture. Its letter he disdains, even if he does not speak against it. It has little or no restraining effect upon the flights of his imagination. He quotes it of course, but only as supporting or illustrating or adorning his own conceptions of truth.  His conceptions become the primary things on which the main emphasis must be laid. Scripture must be interpreted in the light of those conceptions, and its words become of secondary importance.

At the opposite pole to mysticism lies a cold orthodoxy devoid of power. It is sadly possible to insist correctly on all the great objective verities of the faith without much exercise of conscience as to a positive entrance upon these realities in the power of the Spirit of God. Truth may thus be stated and Scripture correctly expounded without the warmth of the love of the truth. In this frame of mind people seem to fear what is subjective and experimental in ministry as though it in some way robbed them of truth itself, instead of it being only calculated to divest them of an easy-going mental acceptance of truth and of the self- complacency which goes with it, and plunge them into genuine exercise of heart before God. In all this tendency there is something poor and shallow, and earnest souls are by it repelled.

Mysticism has about it an apparent profundity of thought and utterance. It promises a far greater depth of understanding, which is alluring, and especially to minds of a certain contemplative type, fundamentally disposed towards introspection and self-occupation. Though the present age is one of turmoil and shallow reasoning, mysticism still makes its voice heard, and by its very contrast offers certain attractions. Hence we believe a few words of warning may be profitable, especially, as its ultimate tendencies have always been towards not only indefiniteness of doctrine and statement, but to the maintenance of teachings quite foreign to and astray from the Word of God. As before, so again it has led to grave and fundamental error.

Once again we take up our meditations on the life of young King Solomon, in connection with privilege and responsibility. As we do so we come again to some of the lovely expressions made by his father David in this 29th chapter of 1 Chronicles, while giving out instructions for the establishing of Solomon as king in his stead, and the building of the palace, etc. In verse 17 David says, “I know”. What a difference there is between guessing, thinking, and KNOWING. The blind man in John 9 could say, “I know”, and, added to that, Paul says, “I know”, in I Tim. 1:12. We often hear one of these phrases; “I guess so” or “I think so”, but our God would not have us to be “guessers” or “thinkers”. He wants us to have and enjoy definitely the knowledge of Himself and the Son of His love, our Lord Jesus Christ.

‘Well, now, what does David know? Ah! my brethren, listen. “I know also, my God, that thou triest the heart, and hast pleasure in uprightness.”  yes, most certainly, “PLEASURE IN UPRIGHTNESS”; that is, he has pleasure in those activities of ours which He sees and knows ”are done” with a sincere desire that His name may be honoured and glorified. And who knows better than He? He knoweth all things and so we cannot fool Him. Neither should we do or say things that will fool our brethren. “As for me, in the uprightness of mine heart”, ….. David had learned many lessons in his personal experience and therefore was in a position to give instruction and encouragement to one who was to take up where he was about to give up.

Knowing that this definitely is the principle on which our God works until His purposes are fulfilled, how grievous it is when those to whom we look fail and, so to speak, deny practically that which they have taught in principle. It was recently remarked, “If he is right now, then he was wrong for thirty odd years, and if he was right for thirty years, then he is wrong now”. Yes, and that is verily true, for the Word is like Himself — it is unchangeable. David willingly offered. He set the example and had the joy of seeing others do the same. So we are reminded of our blessed Lord, He “suffered for us, leaving us an example, that ye should follow His steps”. 1 Peter 2:21.

Then he goes on, in verse 18, with words which prove conclusively that he acknowledged the sovereignty, position, power, and relationship of our Lord. He expresses a desire for the people first and for Solomon second. What does he say? “Keep this forever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto Thee: And give unto Solomon my son a perfect heart, to keep Thy commandments, Thy testimonies, and Thy statutes, and to do all these things, and to build the palace, for the which I have made provision.

After this be says to the people, “Now bless the Lord your God”. And so they did, bowing their heads and worshiping. Then they offered their sacrifices unto the Lord, and did eat and drink before the Lord that day With GREAT GLADNESS. They made Solomon king the second time, and Solomon sat on the throne of the Lord. Notice carefully this expression — “The throne of the Lord”. In other words, in the place which the Lord had made for him. And in that place he prospered. And that can be our daily portion, and will be if we are putting our blessed Lord in His place. Then we will be found in our place, and there will be obedience and submission to those things which are taught in the Word, for our spiritual progress. Oh, what blessing can be ours! Read verse 25. We see now in the remaining verses the climax and recording of the reign of David, Solomon being firmly established as king in his stead.

There is nothing, perhaps, that draws out true praises from the heart of faith to the Lord (the only one who is truly worthy of it), more than when the soul finds himself broken before the Lord and in His presence, as, for instance, with Isaiah (Isa.6: l-5), Job (Job 42:5-6), and David, as we see in Psalm 39.

In this regard the title of this Psalm is strikingly appropriate, for it is “To the Chief Musician, even to Jeduthun (meaning “Let them give praise”), a Psalm of David”. And while it is “A Psalm of David” (the beloved), each one of us who know the Lord can appropriate it for ourselves. And how akin to our own experiences we find it to be.

Who is there amongst us who have not desired to take heed to our ways and the words of our tongue (verse 1), but can we say that our resolutions were always carried out? How often we learn our frailty and vanity  (verse 4 and 5) by the things that we do and say that we “would not”. (Romans 7:19). We find that “(the tongue is a fire, a world of iniquity” (James 3:6), and when argument with some enemy looms up before us, we would do well, as David did, to be “dumb with silence” (verse 2) and to hold our peace “even from good”. Instead, alas, how often we add fuel to the fire, instead of letting it die out. (Prov. 26:20).

David’s exercises of soul were not small. ln his dumb silence, he tells us, “My heart was hot within me, while I was musing the fire burned”. But notice, he still keeps his lips from speaking guile and lets his enemies speak on, while he only presents his trouble to the Lord.

And is it not interesting and instructive to notice how he does so? Verses 4—9 show us that while he knows the condition of every man (read verse 6), he occupies himself before the Lord only with his own frailty, weaknesses, and transgressions. He knew that without the Lord’s help and mercy he would be “the reproach of the foolish” (verse 8).He knew, too, the wicked could see the Lord’s chastening hand upon him, though only by way of fool-hardy criticism, instead of realizing God’s intended blessing from it. (Read Hebrews 12).

But David’s heart of faith knew the true hope God had given him (verse 7), and could say “My hope is in Thee”, though recognizing God’s consuming stroke upon him for correction, which he knew could go to such lengths as to result in fading beauty (verse 11).

Yet his heart was reached. To all this he could say “Selah” — “Stop and consider”. His chastenings were well worth considering. And so with his heart reached, he knew he could ask for and expect the Lord’s mercies. He does so and amidst his tears he begs the Lord to “spare me that I may recover strength, before I go hence, and be no more”, as far as this present life is concerned,(verses 12 and 13).How he wanted to be used of the Lord and to enjoy “the peaceable fruit of righteousness” after being properly exercised in his soul as to such personal dealing with the Lord that He alone knew were needful.

May each of us covet the spirit of brokenness and submission evident in David here and elsewhere in the Psalms.

R. Gerald Davis

FRAGMENT Love is the only power by which evil can be overcome. Most of the failings in our brethren could be overcome in this way, while they are only multiplied when we attempt to pluck them out by the roots. The same could be said of worldliness in dress, habits, or conversation. Often it is mere emptiness, which can be filled with the precious things of Christ, to the joy of the person who would resent as impertinence any attempt at setting him right.                               H. & F. 1893.

FRAGMENT In regard to Questions & Answers on page 58, I wish to add that when Rebecca was asked “Wilt thou go with this man?’* that “She said, I will go.” He (The Spirit of God) leads her home thru the wilderness a journey all across the desert, to be with him! to be with “Jesus Christ: whom having not seen, ye love; in whom though now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory”                                                                      1 Pet. l:7,8 (F.W.G.)

SUGGESTED GOOD TIMELY READING

The Call of The Bride, W.K. (also one by W.T.P.W.)

Limits of Discipline, S.R.

Lectures on The Church of God, W.K.

Nicodemus is introduced to us early in the Gospel of John, and we do not see the last of him until near the close. Three times in all he is spoken of, and it does not seem difficult to see an advance in each occurrence. The most familiar, and may we not say the most important, is when he first came to the Lord Jesus by night (Jno. 3) — apparently from timidity, the fear of man — and acknowledged, “Thou art a teacher come from God!” The Lord’s answer goes to the bottom: “Verily, verily, 1 say unto thee, Except a man be born again, he cannot see the kingdom of God.” It was no question of following a teacher, of acknowledging miracles, but the entire nature of man; he himself needs, must be, born anew, if ever he is to see or enter God’s kingdom — whether in its earthly display for Israel, or the heavenly home prepared for the Church and shared with other saints of former and later ages. How helpless, and in himself how hopeless, is man in face of this great necessity! And what infinite grace of the Lord to present along with this great fact of the cross, and life through the crucified One, provided in the love of God. John 3:16 is the fitting and divine companion to John 3:3. Thus Nicodemus is left with our Lord’s full testimony of his need and God’s provision for him, We do not know the immediate effect upon him, but we cannot fail to think it produced deep exercise and searching of heart.

We next see Nicodemus a member of the Sanhedrin, or council of rulers (Jno.7:50-52), where many of the Pharisees were seeking to make away with the blessed Lord. The opposition and enmity had been steadily increasing. Every act of power, every word of truth and of grace instead of softening their hearts, only made His enemies more determined to compass His destruction. Here at the Feast of Tabernacles, where His words of grace were so clear, and His testimony so unequivocal, they sent officers to arrest Him.. Returning without Him, the officers, in answer to the question, “Why have ye not brought Him?” reply, “Never man spake like this Man!” Again the Pharisees seek to put contempt upon Him: “Have any of the rulers, or of the Pharisees, believed on Him?” As though to answer their question, one of their own council speaks out, pleading at least for fair treatment for the Lord. And if they were willing to give a fair impartial examination of His acts and words, there would be but one result. Here at least Nicodemus comes out openly and claims the fairness which the law of God demanded when one was accused. He refuses to join in the persecution of one who was not proven guilty; may we not well believe he would have gone further and say  he knew He was innocent? But human and satanic hatred will not be denied. They must go on to the full accomplishment of their awful hatred. The holy Lord, to accomplish His Father’s will, does not use His divine power to thwart their wickedness indeed. He had come into the world to effect redemption by the sacrifice of Himself, and so goes to the cross without a murmur. Blessed Lord! Well could it be said of Him, “Having loved His own which were in the world, He loved them unto the end.” And so He goes on until the last prophetic word written of Him is accomplished, and He can say, “It is finished!” — finished all the predictions of His death, all the types and shadows, all the demands of a holy law broken by us; all that the glory of God required justly to let His infinite love and grace flow out to lost, guilty men. All was provided for this – all was finished.

But there, in the eyes of His enemies, is the lifeless body of One whom they branded as an imposter and a malefactor. It was the hour of apparent triumph, for Satan and his dupes. The world had its way. But just here at the time of the greatest darkness, the faith of Nicodemus shines out brightest. He, along with a rejected, crucified, lifeless Christ! By so doing, they proclaimed their faith in Him, and their separation from those who had rejected Him. And so may we not think of Nicodemus. as identified with the fragrant spices which he brought? Like Mary’s, the perfume was not only the tribute of love and devotion to die Lord, but a witness of a faith in Him which had at last shaken itself free from all fear of man, and in the darkest hour, apparently of the Lord’s defeat, proclaimed Him as the Victor, and offered the sweet savor of His victory as a worship and thank offering.

“For God is not the author of confusion, but of peace, as in all the churches of the saints”.

                                                                                                                                         1 Cor. 14:33.

B.C.G. – Chapter xiv., verse 33 is on the same line; we know that this is the chapter that regulates the ministry of the Church when it comes together. It is a sample case. After giving all these directions, he says the reason is, “For God is not the author of confusion, but of peace.” In all the churches it is the same. How could the apostle say this – how could he vouch for the various gatherings if this were not so? It is not but that gatherings may differ in their spiritual condition, but there was but one order maintained. There was but one centre; but one order of the assemblies coming together. So he can speak for all the assemblies of the saints. Now this is specially to be noticed, for I was challenged more than once across the sea, and have been this side, as to this expression which has been used, as to the “circle of fellowship.” A person said to me: I do not agree with what some of you American brethren say as to the circle of fellowship. Well, I said, if you can give us a better name to express a divine fact, we will be glad for any good name, because we know the name is but human but the thing is divine, and we do not want you, in objecting to the name, to do away with the thing. Here is a circle of fellowship — here is an order that the apostle can vouch for — that if you leave Corinth and go to Ephesus you will find it there too. So we have got to look into it to see what this order is. If we go to Ephesus, what ought we to do? We bear a letter from Corinth, we go to the same fellowship in Ephesus that we leave in Corinth; we are in the fellowship wherever it may be. Some people, for convenience or other reasons, do not put in their claim elsewhere, and they say they do not belong there for the time. That is not true. The day they land at the other place they belong there.

S.R. — Yes, and are under the discipline of that place – of the saints as gathered there. We, for instance, have been under the discipline of the assembly at Toronto for the last three days; subject to the discipline of the House of God as expressed in the assembly of Toronto of which for the time being we form part.

B.C. G. — In connection with that, then, if we had presented something here that the brethren were assured was a very evil thing, and they protested against it, and we still held to it, then the next thing, inasmuch as the order of the Church of God is but one, there should at once be an appeal made from us to those we came from. Why? because they are responsible — they sent us in a sense, or commended us; so that would stop any such mischievous notion as that we should deal with evil short and sharp and cut people off before those they came from have a full opportunity to identify themselves with the matter. If you are right in taking us up for something we have presented here, then the brethren, in deference to them should have an opportunity to act with you in all that is done.

F.J.E. — In connection with the circle of fellowship, would you say now that in view of the failure that has come in amongst those professing to be and actually gathered out to the Name of the Lord, that “circle of fellowship” is confined to those who are holding to the truth of God as it was accepted when the movement first took place?

B.C.G. — Certainly.

F. J. E. — That is to say, to take ourselves, for instance: Is it not confined to that “circle of fellowship” apart from other companies of those who are called brethren?

S.R. – Certainly. We cannot vouch for other people maintaining that which we do not know they are maintaining.

F. J. E. – If that is the case, we would say we are in the “circle of fellowship” on what ground? For what reason?

S.R. — To maintain the truth which we find in the Scriptures.

F.J.E. – Then that practically condemns the other circles.

S.R.— It does, unquestionably, brethren, and I do not believe we ought to have the slightest hesitation in saying that we are where we are by conviction, and that by God’s grace we maintain in love and lowliness, but with all firmness, our separate position as gathered to the Lord’s Name in subjection to His Word, and that we look on our dear brethren in the sects, and on our dear brethren who are not, but who are practically forming sections in that way, we look on them all alike, we test them all by the Word of God. Some have more truth; some have less truth, but none of them, for one reason and another – none of them can have that which commends them to us as being on the ground of God’s Word simply and only. The only way we can leave the ground we occupy is by conviction that it is wrong and unscriptural. That is the only upright and conscientious way that we can change our position — that is not according to God, and take a position that is according to God, whether it be with some other company or if we have to stand alone.

Ch. 1:2-7 inclusive (Bride)

Ch. 1:8-11 inclusive (Bridegroom)

Ch. 1:12-14 inclusive (Bride)

Ch. 1:15 inclusive (Bridegroom)

Ch. 1:16 to Ch. 2:1 inclusive (Bride)

Ch. 2:2 inclusive (Bridegroom)

Ch. 2:3-10 ends with “My Beloved spake unto me” (Bride)

Ch. 2:10 begins with “Rise up” to Ch. 2:15 inclusive (Bridegroom)

 Ch. 2:16 to Ch. 3:11 inclusive (Bride)

 Ch. 4:1-16 ending with “may flow out” (Bridegroom)

Ch. 4:16 “Let my beloved come….fruits” (Bride)

Ch. 5:1 (Bridegroom)

Ch.(5:2 ending with “knocketh” (Bride)

 Ch. 5:2 “Open to me” to end of verse (Bridegroom)

Ch. 5:3-8 Incl. (Bride)

 Ch. 5:9 (Chorus)

 Ch. 5:10-l6(Bride)

 Ch. 6:1 (Chorus)

 Ch. 6:2-3 Incl.(Bride)

 Ch. 6:4-9 Incl.( Bridegroom)

 Ch. 6: 10 (Chorus)

Ch. 6:11-12 (Bridegroom)

Ch. 6:13 ending with “look upon thee” (Chorus)

 Ch. 6:13 “What will ye see in the Shulamite?” (Other Virgins)

 Ch. 6:13 “As it were the company of two armies”(Chorus)

Ch. 7:1-9 Incl. (Bridegroom)

 Ch. 7:10 to Ch. 8:4 Incl. (Bride)

Ch. 8:5 balance of verse (bridegroom)

Ch.8:6-7:, Incl. (Bride)

 Ch. 8:5 ending with “upon her beloved” (Chorus)

 Ch. 8:8–9 Incl. (Chorus)

 Ch.8:lO-l2 Incl.(Bride)

Ch. 8:13 (Bridegroom)

Ch. 8:14 (Bride) I suggest, that in your Bible, you bracket these difference portions blue and red respectively, for bridegroom and bride.

The time came for two young eaglets to fly.

“Wake up!” the mother cried; but they were already clamouring with wide-open bills for their breakfast.

“Little ones,” she said, “what do you think is to happen today? You are to begin to fly.” They were quite delighted. Had they not watched their father and mother sailing through the skies, and did it not look most delicious? And they did it so easily; there was nothing difficult about it, certainly.

After breakfast, a long time was spent in pluming their feathers, when mother said, “Now, that will do.”

They all came to the edge of the rock on which their nest was built.

“Follow me,” cried the father, and he rose in the air. The mother followed, but the two young ones stayed sitting on the rock.

Mother came back. “Why do you not come?” she asked, “do as we do, and all will be well.” But was it enough to say, “follow me”? Must they find out how to do it themselves, or could she tell them?

“We were not ready,” they said.

“Come, then,” she answered, and flew, but still they did not come.

“Don’t you want to fly?” she asked.

“Yes, very much; we long to fly, but -“

The father scolded, the mother looked perplexed.

“Oh, mother, mother,” they cried; “you don’t mean us to throw ourselves down upon nothing!”

“On nothing?” asked the father 

.”Yes, father, on nothing; there’s nothing for us to fly on; we shall fall, and be killed.”

“What you call nothing is the air, the very thing that makes us able to fly.”

“But we can’t see it,” they said.

“No, and you never will see it, but you can feel it. Flap your wings, and you will feel it.”

So they flapped their wings; and one said, “I know what you mean, but it does not make me feel safe or happy, or ready to begin to fly on nothing.”

And the other said, “I don’t feel anything except my own wings!

What was to be done? They did want to fly; why were they so silly about not seeing, and not feeling? If they would only throw themselves down on what they called “nothing,” that very thing would hold them up, as they fluttered their wings, and carry them out of the shadow of the rocks and mountains into the glorious sunshine.

“Come,” said the mother, and she lifted them on her wings; but the little cowards made her promise not to drop them, and then they sailed with her in the air, and found out how lovely it was.

“Now you will try alone,” she said.

“No! no!” they cried, “not yet; take us again, and if you take us always, then we need not trouble to learn.”

“No, indeed!” said the father, “you idle little cowards, what are you afraid of? Fly, fly this minute! Fly because your father tells you to, and leave your seeings, and feelings, and nonsense alone. Fly, because I tell you to.” They turned to find their mother but she, brave bird, was hovering above, too fond of her little ones to let them lose the end of their creation by disobedience, and in another instant they were struggling and fluttering in the air, and then, as they flapped their wings, they found what they had called “nothing” was what saved and protected them.

It is a beautiful lesson in faith, the young eaglets learning to fly. Our wings are weak at first, but faith strengthens by use. Nor are we left to guide ourselves; our eye fixed on the Sun of Righteousness, He is our guide, and not only our guide, but our goal and our haven; for at the last we shall see Him “face to face,” and enter into the glory of His presence.

“As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketb them, beareth then on her wings; so the Lord alone did lead him, and there was no strange god with him.” Deut.32:11,12.

May we realize this royal independence of all but God, and learn how faith mounts up with wings as eagles by waiting on Him!

He giveth power to the faint; and to them that have no might he increaseth strength.                     Isaiah 4:29.

(Same-root word uses of redemption shown in italics)

“HE IS ABLE to SAVE COMPLETELY those that approach, to God thru him, ever living as he is to intercede for them.” Heb. 7:25 (W.K.)

“And lo, there was a woman, having a spirit of infirmity eighteen years, and was bent together,  and WHOLLY UNABLE to lift her head up ….. Jesus said to her, Woman, thou art loosed from thine infirmity . . . . and immediately she was made straight …. And this woman . . .. whom Satan hath bound, lo these eighteen years, ought she not to be loosed from this bond.” Luke 13:11,12,13,16. (W.K.)

“Who delivered us from the authority of darkness and translated us into the Kingdom of the Son of his love; in whom we have redemption, the forgiveness of sins.” Col. 1:14 (W.K.)

“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold …. but with the precious blood of Christ.” 1 Pet 1:18,19.

“By his own blood he entered in once into the holy place, having obtained eternal redemption for us. Heb. 9:12.

“This Moses whom they refused …. the same did God send to be a ruler and a deliverer.” Acts 7:35.

“Having a desire to depart to be with Christ; which is far better.” Phil 1:23.

“Even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” Rom. 8:23.

“Judge not…condemn not,.. forgive, and ye shall be forgiven. Give, and it shall be given unto you.” Luke 6:37,38) NOTE: Compare with the above such verses as Gal. 5:1 and Rom. 8:21 in respect to liberty and freedom. Ed.