,,notes ,,on ,,the ,,book ,,of ,,genesis4 ,things new and old4 ,,first ,,american ,,edition4 ,,philadelphia3 ,,henry ,,longstreth1 #accf ,,chestnut ,,street4 #ahfc4 ,,contents4 ,,page ,,chapter ,i4 #ac ,,chapter ,,ii4 #bi ,,chapter ,,iii4 #db ,,chapter ,,iv41 ,v4 #fd ,,chapter ,,vi4-,,ix4 #ij ,,chapter ,x4 #aae ,,chapter ,,xi4 #aah ,,chapter ,,xii4 #abc ,,chapter ,,xiii4 #adj ,,chapter ,,xiv4 #aea ,,chapter ,,xv4 #aeh ,,chapter ,,xvi4 #aga ,,chapter ,,xvii4 #aha ,,chapter ,,xviii4 #ahi ,,chapter ,,xix4 #aig ,,chapter ,,xx4 #bje ,,chapter ,,xxi4 #baj ,,chapter ,,xxii4 #bag ,,chapter ,,xxiii4 #bcj ,,chapter ,,xxiv4 #bce ,,chapter ,,xxv4 #bdh ,,chapter ,,xxvi4 #bea ,,chapter ,,xxvii4-,,xxxv4 #bef ,,chapter ,,xxxvi4 #cjj ,,chapter ,,xxxvii4-,l4 #cjj ,,chapter ,,xxxviii4 #cje ,,chapter ,,xxxix4-,,xlv4 #cjf ,,preface4 ,to all who love and relish the simple gospel of the grace of ,god1 ,i would earnestly recommend the following ,notes on the ,book of ,genesis4 ,they are characterized by a deep-toned evangelical spirit4 ,having had the privilege of reading them in ,,ms41 ,i can speak as one who has found profit therefrom4 ,man's complete ruin in sin1 and ,god's perfect remedy in ,christ1 are fully1 clearly1 and often strikingly1 presented1 especially in the earlier chapters4 ,to ,christ's servants in the gospel sound1 forcible statements as to what sin is and what grace is1 are deeply valuable in the present time1 when so much that is merely superficial is abroad4 ,the gospel of ,christ1 as perfectly meeting man's nature1 condition1 and character1 is comparatively little known1 and less proclaimed4 ,hence1 the numerous doubts1 fears1 and unsettled questions which fill the hearts and perplex the consciences of many of ,god's dear children4 ,until the soul is led to see that the entire question of sin and the claims of divine holiness were all and forever settled on the cross1 sweet1 quiet rest of conscience will be but little known4 ,nothing can meet the urgent cry of a troubled conscience but the one perfect sacrifice of ,christ2 offered to ,god for us1 on the cross4 ,for even ,christ our passover is sacrificed for us4 ,there1 and there alone it will find a perfect answer to its every claim2 because there it will find1 through believing1 all ground of doubt and fear removed1 the whole question of sin eternally settled1 every divine requirement fully met1 and a solid foundation laid for present1 settled peace1 in the presence of divine holiness3 ,christ delivered for our offences1 and raised again for our justification1 settles every thing4 ,the moment we believe the gospel1 we are saved1 and ought to be divinely happy4 ,he that believeth on the ,son hath everlasting life4 7,rom4 iv4 v42 ,john iii47 ,we see the greatness of ,god's love to the sinner in his judgment of sin in the person of his own dear ,son on the cross4 ,there ,god1 in perfect grace to us1 dealt with sin according to his infinite holiness and justice4 ,he went down to the depths of our ruin and all our sin1 measured it1 judged it1 and put it forever away1 root and branch1 by shedding the precious blood of the spotless ,victim4 ,he condemned sin in the flesh2 that is1 he there condemned the evil root of sin which is in our flesh1--our carnal nature4 ,but he also made an end of sins1--of the actual sins of every believer4 ,thus1 between ,god and ,christ alone the entire question of sin was gone into1 and finally settled on the cross4 ,simon ,peter said unto him1 ,lord whither goest thou8 ,jesus answered him1 ,whither ,i go thou canst not follow me now4 ,just as ,abraham and ,isaac were alone on the top of the mountain in the land of ,moriah1 so were ,god and ,christ alone1 amidst the solemnities and solitudes of ,calvary4 ,the only part we had in the cross was1 that our sins were there4 ,jesus alone bore the full weight of their judgment4 7,comp4 ,dan4 ix4 #bd2 ,rom4 viii4 #c2 #b ,cor4 v4 #ba2 ,heb4 ix4 #bf1 #bh47 ,whenever this blessed truth is learnt from ,god's own word1 and maintained in the soul by faith1 through the power of the ,holy ,ghost1 all is peace1 joy1 and victory4 ,it takes the believer completely away from himself1 from his doubts1 fears1 and questions4 ,and his eye now gazes on ,,one who1 by his finished work1 has laid the foundation of divine and everlasting righteousness1 and who is now at the right hand of the ,majesty in the highest1 as the perfect definition of every true believer4 ,with him1 with him alone1 the believer's heart is now to be occupied4 ,faith is fully assured that when ,god puts away sin1 it must be put away entirely2 that1 when ,jesus exclaimed1 ,,it ,,is ,,finished1 the work was done1--,god was glorified1 the sinner saved1 the whole power of ,satan completely destroyed1 and peace established on the most solid basis4 ,hence1 we find1 ,the ,god of peace brought again from the dead our ,lord ,jesus1 that great ,shepherd of the sheep1 through the blood of the everlasting covenant4 ,he was the ,god of judgment at the cross4 ,he is the ,god of peace at the opening grave4 ,every enemy has been vanquished1 and eternal peace proclaimed1 through the blood of his cross4 ,he was raised up from the dead by the glory of the ,father4 ,he rose in the power of an endless life1 and associates every believer with himself1 in the power of that life in resurrection4 ,having been cleansed by his blood1 they are accepted in his person4 7,see ,eph4 i4 #f2 ,col4 ii4 #aj2 #a ,john v4 #bj47 ,jesus1 having thus fully accomplished the work that was given him to do1 and gone up on high1 the ,holy ,ghost came down as a witness to us that redemption was finished1 the believer perfected forever and ,christ glorified in heaven4 ,the apostles then began to publish the glad tidings of salvation to the chief of sinners4 ,the subject of their preaching was1 ,jesus and the resurrection4 ,and all who believed on him as risen and glorified were immediately and eternally saved4 ,and this is the record that ,god hath given to us eternal life1 and this life is in his ,son3 he that hath the ,son hath life1 and he that hath not the ,son of ,god hath not life4 7#a ,john v4 #aa1 #ab47 ,there is no blessing outside of1 or apart from1 the ,,person ,,of ,,christ--,,the ,,heavenly ,,man2 for in him dwelleth all the fulness of the ,godhead bodily4 ,ever since that time1 ,god has been placing before the sinner1 in connection with his gospel1 a risen living ,christ1 as the ,,alone object of faith1 and the end of the law for righteousness to ,,every ,,one ,,that ,,believeth4 7,rom4 ,x47 ,when the eye is kept on this heavenly ,christ1 all is light1 joy1 and peace2 but if it be turned in on self1 and occupied with what it finds there1 and what it feels1 or with any thing whatever that may come between the heart and ,christ1 all will be darkness1 uncertainty1 and unhappiness in the soul4 ,oh1 how blessedly simple is the gospel of the grace of ,god6 ,the burden of its message to the lost sinner is1 ,come1 for all things are now ready2 the question of sin is not raised1--,grace reigns through righteousness unto eternal life by ,jesus ,christ our ,lord4 ,christ1 having perfectly satisfied ,god about sin1 the only question now between ,god and your heart is this3 ,are you perfectly satisfied with his ,christ as the alone portion of your soul8 ,this is the one grand question of the gospel4 ,christ has settled every other to the glory of ,god2 and now the ,father is going to make a marriage for his ,son1--to honor1 exalt1 and glorify him4 ,is your heart in full harmony with ,god's on this point8 ,work is not required at your hands2 strength is not needed2 fruit is not demanded4 ,god has provided every thing1 and prepared every thing4 ,it is all grace1--the pure grace of ,god4 ,only believe2 ,come1 for all things are now ready4 ,the marriage-supper2 the wedding-garment1 royal honors1 the ,father's presence1 fulness of joy1 and pleasures for evermore--all are ready1--ready now--ready to be revealed4 ,dear reader1 are you ready8 ,oh1 solemn question6 ,are you ready8 ,have you believed the message8 ,have you embraced the ,son8 ,are you ready to ,crown him ,lord of all8 ,the table is spread1 the house is filling fast3 yet there is room4 ,already you have heard the midnight cry1 ,behold the bridegroom cometh1 go ye out to meet him1 and they that were ,,ready went in with him to the marriage1 ,,and ,,the ,,door ,,was ,,shut4 ,be ye therefore ready also3 for the ,son of man cometh at an hour when ye think not4 7,matt4 xxii41 xxv42 ,luke xii41 xiv47 99 99 99 99 99 ,but ,i must now refer my reader to the ,notes themselves1 where he will find this most blessed subject fully1 frequently1 and pointedly stated1 and many other subjects of deep practical importance2 such as the distinctive position and perfect unity of the ,church of ,god2 real saintship2 practical discipleship2 sonship2 c41 c4 ,with the exception of the four gospels1 ,i suppose there is no book in the ,bible more deeply interesting than the ,book of ,genesis4 ,it comes to us with all the freshness of ,god's first book to his people4 ,the contents are varied1 highly instructive1 and most precious to the student of ,god's entire book4 ,these ,notes are again laid at the ,master's feet in earnest prayer that he would take them up and send them forth under the stamp of his own divine approval4 ,amen4 ,a4,m4 ,london4 ,,prefatory ,,note ,,to ,,the ,,fourth ,,edition4 ,i cannot suffer this ,fourth ,edition to go forth without an expression of heartfelt thankfulness to the ,lord for his goodness in making use of such a feeble instrumentality for the profit of souls and the spread of his own simple truth4 ,it is an unspeakable privilege to be permitted in any small degree to minister to the souls of those who are so precious to ,christ4 ,lovest thou me8444 ,feed my sheep4 ,such were the touching words of the departing ,shepherd2 and1 assuredly1 when they fall powerfully upon the heart1 they must rouse all the energies of one's moral being to carry out1 in every possible way1 the gracious desire breathed therein4 ,to gather and to feed the lambs and sheep of the flock of ,christ are the most exalted services in which any one can be engaged4 ,not a single honest effort put forth for the achievement of such noble ends will be forgotten in that day when the ,chief ,shepherd shall appear4 ,may ,god the ,holy ,ghost fill the heart1 anoint the lips1 and consecrate the pen of every servant of ,christ1 so that streams of pure and living truth may flow in every direction for the refreshment of all those who are on their way to glory4 ,c4,h4,m4 ,dublin1 ,may1 #ahfa4 ,,notes ,,on ,,the ,,book ,,of ,,genesis4 ,,chapter ,i4 ,there is something peculiarly striking in the manner in which the ,holy ,ghost opens this sublime book4 ,he introduces us1 at once1 to ,god1 in the essential fulness of his being1 and the solitariness of his acting4 ,all prefatory matter is omitted4 ,it is to ,god we are brought4 ,we hear him1 as it were1 breaking earth's silence1 and shining in upon earth's darkness1 for the purpose of developing a sphere in which he might display his eternal power and ,godhead4 ,there is nothing here on which idle curiosity may feed1--nothing on which the poor human mind may speculate4 ,there is the sublimity and reality of ,,divine ,,truth1 in its moral power to act on the heart1 and on the understanding4 ,it could never come within the range of the ,spirit of ,god to gratify idle curiosity by the presentation of curious theories4 ,geologists may explore the bowels of the earth1 and draw forth from thence materials from which to add to1 and1 in some instances1 to contradict1 the ,divine record4 ,they may speculate upon fossil remains2 but the disciple hangs1 with sacred delight1 over the page of inspiration4 ,he reads1 believes1 and worships4 ,in this spirit may we pursue our study of the profound book which now lies open before us4 ,may we know what it is to inquire in the temple4 ,may our investigations of the precious contents of holy scripture be ever prosecuted in the true spirit of worship4 ,in the beginning1 ,god created the heavens and the earth4 ,the first sentence in the divine canon sets us in the presence of him who is the infinite source of all true blessedness4 ,there is no elaborate argument in proof of the existence of ,god4 ,the ,holy ,ghost could not enter upon any thing of the kind4 ,god reveals himself4 ,he makes himself known by his works4 ,the heavens declare the glory of ,god2 and the firmament showeth his handy-work4 ,all thy works shall praise thee1 ,o ,lord4 ,great and marvellous are thy works1 ,lord ,god ,almighty4 ,none but an infidel or an atheist would seek an argument in proof of the ,being of ,one who1 by the word of his mouth1 called worlds into existence1 and declared himself the ,all-wise1 the ,almighty1 and the everlasting ,god4 ,who but ,god could create any thing4 ,lift up your eyes on high1 and behold who hath created these things1 that bringeth out their host by number2 he calleth them all by names1 by the greatness of his might1 for that he is strong in power2 not one faileth4 7,is4 xl4 #bf47 ,the gods of the heathen are idols1 but the ,lord made the heavens4 ,in the ,book of ,job 7chap4 xxxviii4-xli47 we have an appeal of the very grandest description1 on the part of ,jehovah himself1 to the work of creation1 as an unanswerable argument in proof of his infinite superiority2 and this appeal1 while it sets before the understanding the most vivid and convincing demonstration of ,god's omnipotence1 touches the heart1 also1 by its amazing condescension4 ,the majesty and the love1 the power and the tenderness1 are all divine4 ,and the earth was without form1 and void2 and darkness was upon the face of the deep4 ,here was1 in good truth1 a scene in which ,god alone could act4 ,man1 in the pride of his heart1 has since proved himself but too ready to interfere with ,god in other and far higher spheres of action2 but1 in the scene before us1 man had no place until1 indeed1 he became1 like all the rest1 the subject of creative power4 ,god was alone in creation4 ,he looked forth from his eternal dwelling-place of light upon the wild waste1 and there beheld the sphere in which his wondrous plans and counsels were yet to be unfolded and brought out--where the ,second ,person of the ,eternal ,trinity was yet to live1 and labor1 and testify1 and bleed1 and die1 in order to display1 in the view of wondering worlds1 the glorious perfections of the ,godhead4 ,all was darkness and chaos2 but ,god is the ,god of light and order4 ,god is light1 and in him is no darkness at all4 ,darkness and confusion cannot live in his presence1 whether we look at it in a physical1 moral1 intellectual1 or spiritual point of view4 ,the ,spirit of ,god moved upon the face of the waters4 ,he sat brooding over the scene of his future operations4 ,a dark scene1 truly2 and one in which there was ample room for the ,god of light and life to act4 ,he alone could enlighten the darkness1 cause life to spring up1 substitute order for chaos1 open an expanse between the waters1 where life might display itself without fear of death4 ,these were operations worthy of ,god4 ,god said1 ,let there be light3 and there was light4 ,how simple6 ,and yet how ,godlike6 ,he spake1 and it was done4 ,he commanded1 and it stood fast4 ,infidelity may ask1 ,how8 where8 when8 ,the answer is1 ,by faith we understand that the worlds were framed by the word of ,god1 so that things which are seen were not made of things which do appear4 7,heb4 xi4 #c47 ,this satisfies the teachable spirit4 ,philosophy may smile contemptuously at this1 and pronounce it rude ignorance1 or blind credulity1 suitable enough for an age of semi-barbarism1 but quite unworthy of men living in an enlightened age of the world's history1 when the museum and the telescope have put us in possession of facts of which the inspired penman knew nothing4 ,what wisdom6 ,what learning6 ,yea1 rather1 what folly6 ,what nonsense6 ,what total inability to grasp the scope and design of sacred scripture6 ,it1 assuredly1 is not ,god's object to make us astronomers or geologists2 or to occupy us with details which the microscope or the telescope lays before every school-boy4 ,his object is to lead us into his presence1 as worshippers1 with hearts and understandings taught and duly governed by his ,holy ,word4 ,but this would never do for the so-called philosopher1 who1 despising what he terms the vulgar and narrow-minded prejudices of the devout disciple of the ,word1 boldly seizes his telescope1 and therewith scans the distant heavens1 or travels into the deep recesses of earth in search of strata1 formations and fossils1--all of which1 according to his account1 greatly improve1 if they do not flatly contradict1 the inspired narrative4 ,with such oppositions of science falsely so called1 we have nothing to do4 ,we believe that all true discoveries1 whether in the heavens above1 in the earth beneath1 or in the waters under the earth1 will harmonize with that which is written in the word of ,god2 and if they do not thus harmonize1 they are perfectly contemptible in the judgment of every true lover of scripture4 ,this gives great rest to the heart in a day like the present1 so productive of learned speculations and high-sounding theories1 which1 alas6 in too many instances1 savor of rationalism and positive infidelity4 ,it is most needful to have the heart thoroughly established as to the fulness1 the authority1 the completeness1 the majesty1 the plenary inspiration of the sacred volume4 ,this will be found to be the only effectual safeguard against the rationalism of ,germany and the superstition of ,rome4 ,accurate acquaintance with1 and profound subjection to1 the ,word1 are the great desiderata of the present moment4 ,may the ,lord1 in his great grace1 abundantly increase in our midst both the one and the other4 ,and ,god saw the light1 that it was good3 and ,god divided the light from the darkness4 ,and ,god called the light ,day1 and the darkness he called ,night4 ,here we have the two great symbols so largely employed throughout the ,word4 ,the presence of light makes the day2 the absence thereof makes the night4 ,thus it is in the history of souls4 ,there are the sons of light and the sons of darkness4 ,this is a most marked and solemn distinction4 ,all upon whom the light of ,life has shone1--all who have been effectually visited by the ,day-spring from on high1--all who have received the light of the knowledge of the glory of ,god in the face of ,jesus ,christ1--all such1 whoever and wherever they may be1 belong to the first class1 are the sons of light1 and the sons of the day4 ,on the other hand1 all who are still in nature's darkness1 nature's blindness1 nature's unbelief1--all who have not yet received into their hearts1 by faith1 the cheering beams of the ,sun of righteousness1 all such are still wrapped in the shades of spiritual night1 are the sons of darkness1 the sons of the night4 ,reader1 pause and ask yourself1 in the presence of the ,searcher of hearts1 to which of these two classes do you1 at this moment1 belong4 ,that you belong to either the one or the other is beyond all question4 ,you may be poor1 despised1 unlettered2 but if1 through grace1 there is a link connecting you with the ,son of ,god1 the ,light of the world1 then you are1 in very deed1 a son of the day1 and destined1 ere long1 to shine in that celestial sphere1 that region of glory1 of which the slain ,lamb will be the central sun1 forever4 ,this is not your own doing4 ,it is the result of the counsel and operation of ,god himself1 who has given you light and life1 joy and peace1 in ,jesus1 and his accomplished sacrifice4 ,but if you are a total stranger to the hallowed action and influence of divine light1 if your eyes have not been opened to behold any beauty in the ,son of ,god1 then1 though you had all the learning of a ,newton1 though you were enriched with all the treasures of human philosophy1 though you had drunk in with avidity all the streams of human science1 though your name were adorned with all the learned titles which the schools and universities of this world could bestow1 yet are you a son of the night1 a son of darkness2 and1 if you die in your present condition you will be involved in the blackness and horror of an eternal night4 ,do not1 therefore1 my friend1 read another page1 until you have fully satisfied yourself as to whether you belong to the day or the night4 ,the next point on which ,i would dwell is the creation of lights4 ,and ,god said1 ,let there be lights in the firmament of the heaven1 to divide the day from the night2 and let them be for signs1 and for seasons1 and for days and years4 ,and let them be for lights in the firmament of the heaven1 to give light upon the earth3 and it was so4 ,and ,god made two great lights2 the greater light to rule the day1 and the lesser light to rule the night3 he made the stars also4 ,the sun is the great centre of light1 and the centre of our system4 ,round him the lesser orbs revolve4 ,from him1 too1 they derive their light4 ,hence1 he may1 very legitimately1 be viewed as an apt symbol of ,him1 who is soon to arise with healing in ,his wings1 to gladden the hearts of those that fear the ,lord4 ,the aptness and beauty of the symbol would fully appear to one who1 having spent the night in watching1 beholds the rising sun gilding1 with his bright beams1 the eastern sky4 ,the mists and shades of night are all dispersed1 and the whole creation seems to hail the returning orb of light4 ,thus will it be1 by and by1 when the ,sun of righteousness arises4 ,the shadows of night shall flee away1 and the whole creation shall be gladdened by the dawning of a morning without clouds1--the opening of a bright and never-ending day of glory4 ,the moon1 being in herself opaque1 derives all her light from the sun4 ,she always reflects the sun's light1 save when earth and its influences intervene4#a ,no sooner has the sun sunk beneath our horizon than the moon presents herself to receive his beams and reflect them back upon a dark world2 or should she be visible during the day1 she always exhibits a pale light1 the necessary result of appearing in the presence of superior brightness4 ,true it is1 as has been remarked1 the world sometimes intervenes2 dark clouds1 thick mists1 and chilling vapors1 too1 arise from earth's surface1 and hide from our view her silvery light4 ,now1 as the sun is a beautiful and an appropriate symbol of ,christ1 so the moon strikingly reminds us of the ,church4 ,the fountain of her light is hidden from view4 ,the world seeth him not1 but she sees him2 and she is responsible to reflect his beams upon a benighted world4 ,the world has no other way in which to learn any thing of ,christ but by the ,church4 ,ye1 says the inspired apostle1 are our epistle1 444 known and read of all men4 ,and again1 ,forasmuch as ye are manifestly declared to be the epistle of ,christ4 7#b ,cor4 iii4 #b1 #c47 ,what a responsible place6 ,how earnestly should she watch against every thing that would hinder the reflection of the heavenly light of ,christ1 in all her ways6 ,but how is she to reflect this light8 ,by allowing it to shine upon her1 in its undimmed brightness4 ,if the ,church only walked in the light of ,christ1 she would1 assuredly1 reflect his light2 and this would ever keep her in her proper position4 ,the light of the moon is not her own4 ,so it is with the ,church4 ,she is not called to set herself before the world4 ,she is a simple debtor to reflect the light which she herself receives4 ,she is bound to study1 with holy diligence1 the path which he trod1 while down here2 and by the energy of the ,holy ,ghost1 who dwells in her1 to follow in that path4 ,but1 alas6 earth with its mists1 its clouds1 and its vapors1 intervenes1 and hides the light and blots the epistle4 ,the world can see but little of the traits of ,christ's character in those who call themselves by his name2 yea1 in many instances they exhibit an humbling contrast1 rather than a resemblance4 ,may we study ,christ more prayerfully1 that so we may copy him more faithfully4 ,the stars are distant lights4 ,they shine in other spheres1 and have little connection with this system1 save that their twinkling can be seen4 ,one star differeth from another star in glory4 ,thus will it be in the coming kingdom of the ,son4 ,he will shine forth in living and everlasting lustre4 ,his body1 the ,church1 will faithfully reflect his beams on all around2 while the saints individually shall shine in those spheres which a righteous ,judge shall allot to them1 as a reward of faithful service during the dark night of his absence4 ,this thought should animate us to a more ardent and vigorous pursuit after conformity to our absent ,lord4 7,see ,luke xix4 #ab-ai47 ,the lower orders of creation are next introduced4 ,the sea and the earth are made to teem with life4 ,some may feel warranted in regarding the operations of each successive day1 as foreshadowing the various dispensations1 and their great characteristic principles of action4 ,i would only remark1 as to this1 that there is great need1 when handling the word in this way1 to watch1 with holy jealousy1 the working of imagination2 and also to pay strict attention to the general analogy of scripture1 else we may make sad mistakes4 ,i do not feel at liberty to enter upon such a line of interpretation2 ,i shall therefore confine myself to what ,i believe to be the plain sense of the sacred text4 ,we shall now consider man's place1 as set over the works of ,god's hands4 ,all having been set in order1 one was needed to take the headship4 ,and ,god said1 ,let us make man in our image1 after our likeness2 and let them have dominion over the fish of the sea1 and over the fowl of the air1 and over the cattle1 and over all the earth1 and over every creeping thing that creepeth upon the earth4 ,so ,god created man in his own image1 in the image of ,god created he him3 male and female created he them4 ,and ,god blessed them1 and ,god said unto them1 ,be fruitful and multiply1 and replenish the earth1 and subdue it2 and have dominion over the fish of the sea1 and over the fowl of the air1 and over every living thing that moveth upon the earth4 ,my reader will observe the change from him to them4 ,we are not presented with the actual fact of the formation of the woman1 until the next chapter2 though here we find ,god blessing them1 and giving them jointly the place of universal government4 ,all the inferior orders of creation were set under their joint dominion4 ,eve received all her blessings in ,adam4 ,in him1 too1 she got her dignity4 ,though not yet called into actual existence1 she was1 in the purpose of ,god1 looked at as part of the man4 ,in thy book were all my members written1 which1 in continuance were fashioned1 when as yet there was none of them4 ,thus it is with the ,church1--the bride of the ,second ,man4 ,she was viewed from all eternity in ,christ1 her ,head and ,lord2 as we read in the first chapter of ,ephesians1 ,according as he hath chosen us in him1 before the foundation of the world1 that we should be holy and without blame before him in love4 ,before a single member of the ,church had yet breathed the breath of life1 all were1 in ,god's eternal mind1 predestinated to be conformed to the image of his ,son4 ,the counsels of ,god render the ,church necessary to complete the mystic man4 ,hence the ,church is called the fulness 7,greek3 pleroma7 of him that filleth all in all4 ,this is an amazing title1 and it develops much of the dignity1 importance1 and glory of the ,church4 ,it is too common to view redemption as bearing merely upon the blessedness and security of individual souls4 ,this is entirely too low a view to take of the matter4 ,that all which pertains1 in any way1 to the individual is1 in the fullest manner1 secured1 is1 blessed be ,god1 most true4 ,this is the least part of redemption4 ,but that ,christ's glory is involved in1 and connected with1 the ,church's existence1 is a truth of far more dignity1 depth1 and power4 ,if ,i am entitled1 on the authority of ,holy ,scripture1 to regard myself as a constituent part of that which is actually needful to ,christ1 ,i can no longer entertain a doubt as to whether there is the fullest provision for all my personal necessities4 ,and is not the ,church thus needful to ,christ8 ,yes1 truly4 ,it is not good that the man should be alone2 ,i will make him an help meet for him4 ,and1 again1 ,for the man is not of the woman2 but the woman of the man2 neither was the man created for the woman2 but the woman for the man4444 ,nevertheless1 neither is the man without the woman1 neither the woman without the man in the ,lord4 ,for as the woman is of the man1 even so is the man also by the woman2 but all things of ,god4 7#a ,cor4 xi4 #h-ab47 ,hence1 it is no longer the mere question whether ,god can save a poor1 helpless sinner1--whether he can blot out his sins1 and receive him in the power of divine righteousness4 ,god has said1 it is not good that the man should be alone4 ,he left not the first man without an help meet2 neither would he leave the ,second4 ,as1 in the case of the former1 there would have been a blank in the creation without ,eve1 so--stupendous thought6--in the case of the latter1 there would be a blank in the new creation without the bride1 the ,church4 ,let us1 now1 look at the manner in which ,eve was brought into being1 though1 in so doing1 we shall have to anticipate part of the contents of the next chapter4 ,throughout all the orders of creation there was not found an help meet for ,adam4 ,a deep sleep must fall on him1 and a partner be formed1 out of himself1 to share his dominion and his blessedness4 ,and the ,lord ,god caused a deep sleep to fall upon ,adam1 and he slept3 and he took one of his ribs1 and closed up the flesh instead thereof4 ,and the rib1 which the ,lord ,god had taken from man1 builded#b he a woman1 and brought her unto the man4 ,and ,adam said1 ,this is now bone of my bones1 and flesh of my flesh2 she shall be called ,woman1 because she was taken out of man4 7,chap4 ii4 #ba-bc47 ,looking at ,adam and ,eve as a type of ,christ and the ,church1 as scripture fully warrants us to do1 we see how that the death of ,christ needed to be an accomplished fact1 ere the ,church could be set up2 though1 in the purpose of ,god1 she was looked at1 and chosen in ,christ1 before the foundation of the world4 ,there is1 however1 a vast difference between the secret purpose of ,god and the revelation and accomplishment thereof4 ,before the divine purpose could be actualized in reference to the constituent parts of the ,church1 it was necessary that the ,son should be rejected and crucified1--that he should take his seat on high1--that he should send down the ,holy ,ghost to baptize believers into one body4 ,it is not that souls were not quickened and saved1 previous to the death of ,christ4 ,they assuredly were4 ,adam was saved1 and thousands of others1 from age to age1 in virtue of the sacrifice of ,christ1 though that sacrifice was not yet accomplished4 ,but the salvation of individual souls is one thing2 and the formation of the ,church1 as a distinctive thing1 by the ,holy ,ghost1 is quite another4 ,this distinction is not sufficiently attended to2 and even where it is in theory maintained1 it is accompanied with but little of those practical results which might naturally be expected to flow from a truth so stupendous4 ,the ,church's unique place1--her special relationship to the ,second ,man1 the ,lord from heaven1--her distinctive privileges and dignities1--all these things would1 if entered into by the power of the ,holy ,ghost1 produce the richest1 the rarest1 and the most fragrant fruits4 7,see ,eph4 v4 #bc-cb47 ,when we look at the type before us1 we may form some idea of the results which ought to follow from the understanding of the ,church's position and relationship4 ,what affection did not ,eve owe to ,adam6 ,what nearness she enjoyed6 ,what intimacy of communion6 ,what full participation in all his thoughts6 ,in all his dignity1 and in all his glory1 she was entirely one4 ,he did not rule over1 but with her4 ,he was ,lord of the whole creation1 and she was one with him4 ,yea1 as has already been remarked1 she was looked at1 and blessed in him4 ,the man was the object2 and as to the woman1 she was needful to him1 and therefore she was brought into being4 ,nothing can be more profoundly interesting as a type4 ,man first set up1 and the woman viewed in1 and then formed out of him1--all this forms a type of the most striking and instructive character4 ,not that a doctrine can ever be founded upon a type2 but when we find the doctrine fully and clearly laid down in other parts of the ,word1 we are then prepared to understand1 appreciate1 and admire the type4 ,the #hth ,psalm furnishes a fine view of man set over the work of ,god's hands3 when ,i consider thy heavens1 the work of thy fingers2 the moon and the stars which thou hast ordained3 what is man that thou art mindful of him8 and the son of man that thou visitest him8 ,for thou hast made him a little lower than the angels1 and hast crowned him with glory and honor4 ,thou madest him to have dominion over the works of thy hands2 thou hast put all things under his feet3 all sheep and oxen1 yea1 and the beasts of the field2 the fowl of the air1 and the fish of the sea1 and whatsoever passeth through the paths of the sea4 ,here man is looked at1 without any distinctive mention of the woman2 and this is quite in character1 for the woman is looked at in the man4 ,there is no direct revelation of the mystery of the ,church1 in any part of the ,old ,testament4 ,the apostle expressly says1 in other ages it was not made known to the sons of men as it is now revealed unto his holy apostles and prophets 7of the ,new ,testament7 by the ,spirit4 7,eph4 iii4 #a-aa47 ,hence1 in the ,psalm just quoted1 we have only the man presented to us2 but we know that the man and the woman are looked at under one head4 ,all this will find its full antitype in the ages to come4 ,then shall the ,true ,man1 the ,lord from heaven1 take his seat on the throne1 and1 in companionship with his bride1 the ,church1 rule over a restored creation4 ,this ,church is quickened out of the grave of ,christ1 is part of his body1 of his flesh1 and of his bones4 ,he the ,head and she the body1 making one ,man1 as we read in the fourth chapter of ,ephesians1 ,till we all come1 in the unity of the faith1 and of the knowledge of the ,son of ,god1 unto a perfect man1 unto the measure of the stature of the fulness of ,christ4 ,the ,church1 being thus part of ,christ1 will occupy a place1 in the glory1 quite unique4 ,there was no other creature so near to ,adam as ,eve1 because no other creature was part of himself4 ,so1 in reference to the ,church1 she will hold the very nearest place to ,christ1 in his coming glory4 ,nor is it merely what the church will be that commands our admiration2 but what the ,church is4 ,she is now the body of which ,christ is the ,head2 she is now the temple of which ,god is the ,inhabitant4 ,oh1 what manner of people ought we to be6 ,if such is the present1 such the future dignity of that of which we1 through ,god's grace1 form a part1 surely a holy1 a devoted1 a separated1 an elevated walk is what becomes us4 ,may the ,holy ,ghost unfold these things1 more fully and powerfully1 to our hearts1 that so we may have a deeper sense of the conduct and character which are worthy of the high vocation wherewith we are called4 ,the eyes of your understanding being enlightened2 that ye may know what is the hope of his calling1 and what the riches of the glory of his inheritance in the saints1 and what is the exceeding greatness of his power to usward who believe1 according to the working of his mighty power1 which he wrought in ,christ when he raised him from the dead1 and set him at his own right hand in the heavenly places1 far above all principality1 and power1 and might1 and dominion1 and every name that is named1 not only in this world1 but also in that which is to come2 and hath put all things under his feet1 and gave him to be the head over all things to the ,church1 which is his body1 the fulness of him that filleth all in all4 7,eph4 i4 #ah-bc47 ,,footnotes3 #a ,it is an interesting fact that the moon1 as viewed through a powerful telescope1 presents the appearance of one vast ruin of nature4 #b ,the ,hebrew word which is rendered builded in the margin1 is ,hebrew3 vayyven which the ,,lxx4 render by ,greek3 okodomesen4 ,a reference to the original of ,eph4 ii4 #bj1 #bb will show the reader that the words rendered built and builded together are inflections of the same verb4 ,,chapter ,,ii4 ,this chapter introduces to our notice two prominent subjects1 namely1 the seventh day and the river4 ,the first of these demands special attention4 ,there are few subjects on which so much misunderstanding and contradiction prevails as the doctrine of the ,sabbath4 ,not that there is the slightest foundation for either the one or the other2 for the whole subject is laid down in the ,word1 in the simplest possible manner4 ,the distinct commandment1 to keep holy the ,sabbath-day1 will come before us1 the ,lord permitting1 in our meditations on the book of ,exodus4 ,in the chapter now before us1 there is no command given to man whatever2 but simply the record that1 ,god rested on the seventh day4 ,thus the heavens and the earth were finished1 and all the host of them4 ,and on the seventh day ,god ended his work which he had made2 and he rested on the seventh day from all his work which he had made4 ,and ,god blessed the seventh day1 and sanctified it2 because that in it he had rested from all his work which ,god created and made4 ,there is no commandment given to man1 here4 ,we are simply told that ,god enjoyed his rest1 because all was done1 so far as the mere creation was concerned4 ,there was nothing more to be done1 and1 therefore1 the ,one who had1 during six days1 been working1 ceased to work1 and enjoyed his rest4 ,all was complete2 all was very good2 all was just as he himself had made it2 and he rested in it4 ,the morning stars sang together2 and all the sons of ,god shouted for joy4 ,the work of creation was ended1 and ,god was celebrating a sabbath4 ,and be it observed1 that this is the true character of a sabbath4 ,this is the only sabbath which ,god ever celebrated1 so far as the inspired record instructs us4 ,after this1 we read of ,god's commanding man to keep the sabbath1 and man utterly failing so to do2 but we never read again the words1 ,god rested3 on the contrary1 the word is1 ,my ,father worketh hitherto1 and ,i work4 7,john v4 #ag47 ,the sabbath1 in the strict and proper sense of the term1 could only be celebrated when there really was nothing to be done4 ,it could only be celebrated amid an undefiled creation1--a creation on which no spot of sin could be discerned4 ,god can have no rest where there is sin2 and one has only to look around him in order to learn the total impossibility of ,god's enjoying a rest in creation now4 ,the thorn and the thistle1 together with the ten thousand other melancholy and humiliating fruits of a groaning creation1 rise before us1 and declare that ,god must be at work and not at rest4 ,could ,god rest in the midst of thorns and briers8 ,could he rest amid the sighs and tears1 the groans and sorrows1 the sickness and death1 the degradation and guilt of a ruined world8 ,could ,god sit down1 as it were1 and celebrate a sabbath in the midst of such circumstances8 ,whatever answer may be given to these questions1 the word of ,god teaches us that ,god has had no sabbath1 as yet1 save the one which the #b;d of ,genesis records4 ,the seventh day1 and none other1 was the sabbath4 ,it showed forth the completeness of creation-work2 but creation-work is marred1 and the seventh-day rest interrupted2 and thus1 from the fall to the incarnation1 ,god was working2 from the incarnation to the cross1 ,god the ,son was working2 and from ,pentecost until now1 ,god the ,holy ,ghost has been working4 ,assuredly1 ,christ had no sabbath when he was upon this earth4 ,true1 he finished his work1--blessedly1 gloriously finished it1--but where did he spend the ,sabbath-day8 ,in the tomb6 ,yes1 my reader1 the ,lord ,christ1 ,god manifest in the flesh1 the ,lord of the ,sabbath1 the maker and sustainer of heaven and earth1 spent the seventh day in the dark and silent tomb4 ,has this no voice for us8 ,does it convey no teaching8 ,could the ,son of ,god lie in the grave on the seventh day1 if that day were to be spent in rest and peace2 and in the full sense that nothing remained to be done8 ,impossible6 ,we want no further proof of the impossibility of celebrating a sabbath than that which is afforded at the grave of ,jesus4 ,we may stand beside that grave amazed to find it occupied by such an one on the seventh day2 but1 oh6 the reason is obvious4 ,man is a fallen1 ruined1 guilty creature4 ,his long career of guilt has ended in crucifying the ,lord of glory2 and not only crucifying him1 but placing a great stone at the mouth of the tomb1 to prevent1 if possible1 his leaving it4 ,and what was man doing while the ,son of ,god was in the grave8 ,he was observing the ,sabbath-day6 ,what a thought6 ,christ in his grave to repair a broken sabbath1 and yet man attempting to keep the sabbath as though it were not broken at all6 ,it was man's sabbath1 and not ,god's4 ,it was a sabbath without ,christ1--an empty1 powerless1 worthless1 because ,christless and ,godless1 form4 ,but some will say1 the day has been changed1 while all the principles belonging to it remain the same4 ,i do not believe that scripture furnishes any foundation for such an idea4 ,where is the divine warrant for such a statement8 ,surely if there is scripture authority1 nothing can be easier than to produce it4 ,but the fact is1 there is none2 on the contrary1 the distinction is most fully maintained in the ,new ,testament4 ,take one remarkable passage1 in proof3 ,in the end of the ,sabbath1 as it began to dawn towards the first day of the week4 7,matt4 xxviii4 #a47 ,there is1 evidently1 no mention here of the seventh day being changed to the first day2 nor yet of any transfer of the ,sabbath from the one to the other4 ,the first day of the week is not the ,sabbath changed1 but altogether a new day4 ,it is the first day of a new period1 and not the last day of an old4 ,the seventh day stands connected with earth and earthly rest3 the first day of the week1 on the contrary1 introduces us to heaven and heavenly rest4 ,this makes a vast difference in the principle2 and when we look at the matter in a practical point of view1 the difference is most material4 ,if ,i celebrate the seventh day1 it marks me as an earthly man1 inasmuch as that day is1 clearly1 the rest of earth--creation-rest2 but if ,i am taught by the ,word and ,spirit of ,god to understand the meaning of the first day of the week1 ,i shall at once apprehend its immediate connection with that new and heavenly order of things1 of which the death and resurrection of ,christ form the everlasting foundation4 ,the seventh day appertained to ,israel and to earth4 ,the first day of the week appertains to the ,church and to heaven4 ,further1 ,israel was commanded to observe the sabbath day2 the ,church is privileged to enjoy the first day of the week4 ,the former was the test of ,israel's moral condition2 the latter is the significant proof of the ,church's eternal acceptance4 ,that made manifest what ,israel could do for ,god2 this perfectly declares what ,god has done for us4 ,it is quite impossible to over-estimate the value and importance of the ,lord's day1 7,greek3 he kyriake hemera17 as the first day of the week is termed1 in the first chapter of the ,apocalypse4 ,being the day on which ,christ rose from the dead1 it sets forth not the completion of creation1 but the full and glorious triumph of redemption4 ,nor should we regard the celebration of the first day of the week as a matter of bondage1 or as a yoke put on the neck of a ,christian4 ,it is his delight to celebrate that happy day4 ,hence we find that the first day of the week was pre-eminently the day on which the early ,christians came together to break bread2 and at that period of the ,church's history1 the distinction between the sabbath and the first day of the week was fully maintained4 ,the ,jews celebrated the former1 by assembling in their synagogues to read the law and the prophets2 the ,christians celebrated the latter1 by assembling to break bread4 ,there is not so much as a single passage of scripture in which the first day of the week is called the sabbath day2 whereas there is the most abundant proof of their entire distinctness4 ,why1 therefore1 contend for that which has no foundation in the ,word8 ,love1 honor1 and celebrate the ,lord's day as much as possible2 seek1 like the apostle1 to be in the ,spirit thereon2 let your retirement from secular matters be as profound as ever you can make it2 but while you do all this1 call it by its proper name2 give it its proper place2 understand its proper principles2 attach to it its proper characteristics2 and1 above all1 do not bind down the ,christian1 as with an iron rule1 to observe the seventh day1 when it is his high and holy privilege to observe the first4 ,do not bring him down from heaven1 where he can rest1 to a cursed and bloodstained earth1 where he cannot4 ,do not ask him to keep a day which his ,master spent in the tomb1 instead of that blessed day on which he left it4 7,see1 carefully1 ,matt4 xxviii4 #a-f2 ,mark xvi4 #a-b2 ,luke xxiv4 #a2 ,john xx4 #a1 #ai1 #bf2 ,acts xx4 #g2 #a ,cor4 xvi4 #b2 ,rev4 i4 #aj2 ,acts xiii4 #ad2 xvii4 #b2 ,col4 ii4 #af47 ,but let it not be supposed that we lose sight of the important fact that the sabbath will again be celebrated1 in the land of ,israel1 and over the whole creation4 ,it assuredly will4 ,there remaineth a rest 7,greek3 sabbatismos7 for the people of ,god4 7,heb4 iv4 #i47 ,when the ,son of ,abraham1 ,son of ,david1 and ,son of ,man1 shall assume his position of government over the whole earth1 there will be a glorious sabbath1--a rest which sin shall never interrupt4 ,but now1 he is rejected1 and all who know and love him are called to take their place with him in his rejection2 they are called to go forth to him without the camp bearing his reproach4 7,heb4 xiii4 #ac47 ,if earth could keep a sabbath1 there would be no reproach2 but the very fact of the professing church's seeking to make the first day of the week the sabbath1 reveals a deep principle4 ,it is but the effort to get back to an earthly standing1 and to an earthly code of morals4 ,many may not see this4 ,many true ,christians may1 most conscientiously1 observe the sabbath day1 as such2 and we are bound to honor their consciences1 though we are perfectly warranted in asking them to furnish a scriptural basis for their conscientious convictions4 ,we would not stumble or wound their conscience1 but we would seek to instruct it4 ,however1 we are not now occupied with conscience or its convictions1 but only with the principle which lies at the root of what may be termed the sabbath question2 and ,i would only put the question to the ,christian reader1 which is more consonant with the entire scope and spirit of the ,new ,testament1 the celebration of the seventh day or sabbath1 or the celebration of the first day of the week or the ,lord's day8#c ,we shall now consider the connection between the sabbath1 and the river flowing out of ,eden4 ,there is much interest in this4 ,it is the first notice we get of the river of ,god1 which is1 here1 introduced in connection with ,god's rest4 ,when ,god was resting in his works1 the whole world felt the blessing and refreshment thereof4 ,it was impossible for ,god to keep a sabbath1 and earth not to feel its sacred influence4 ,but1 alas6 the streams which flowed forth from ,eden--the scene of earthly rest--were speedily interrupted1 because the rest of creation was marred by sin4 ,yet1 blessed be ,god1 sin did not put a stop to his activities1 but only gave them a new sphere2 and wherever he is seen acting1 the river is seen flowing4 ,thus1 when we find him1 with a strong hand1 and an outstretched arm1 conducting his ransomed hosts across the sterile sand of the desert1 there we see the stream flowing forth1 not from ,eden1 but from the smitten ,rock1--apt and beautiful expression of the ground on which sovereign grace ministers to the need of sinners6 ,this was redemption1 and not merely creation4 ,that rock was ,christ1 ,christ smitten to meet his people's need4 ,the smitten ,rock was connected with ,jehovah's place in the tabernacle2 and truly there was moral beauty in the connection4 ,god dwelling in curtains1 and ,israel drinking from a smitten rock1 had a voice for every opened ear1 and a deep lesson for every circumcised heart4 7,exod4 xvii4 #f47 ,passing onward1 in the history of ,god's ways1 we find the river flowing in another channel4 ,in the last day1 that great day of the feast1 ,jesus stood1 and cried1 saying1 ,if any man thirst1 let him come unto me1 and drink4 ,he that believeth on me1 as the ,scripture hath said1 out of his belly shall flow rivers of living water4 7,john vii4 #cg1 #ch47 ,here1 then1 we find the river emanating from another source1 and flowing through another channel2 though1 in one sense1 the source of the river was ever the same1 being ,god himself2 but1 then1 it was ,god1 known in a new relationship and upon a new principle4 ,thus in the passage just quoted1 the ,lord ,jesus was taking his place1 in spirit1 outside of the whole existing order of things1 and presenting himself as the source of the river of living water1 of which river the person of the believer was to be the channel4 ,eden1 of old1 was constituted a debtor to the whole earth1 to send forth the fertilizing streams4 ,and in the desert1 the rock1 when smitten1 became a debtor to ,israel's thirsty hosts4 ,just so1 now1 every one who believes in ,jesus1 is a debtor to the scene around him1 to allow the streams of refreshment to flow forth from him4 ,the ,christian should regard himself as the channel through which the manifold grace of ,christ may flow out to a needy world2 and the more freely he communicates1 the more freely will he receive1 for there is that scattereth1 and yet increaseth2 and there is that withholdeth more than is meet1 and it tendeth to poverty4 ,this places the believer in a place of sweetest privileges1 and1 at the same time1 of the most solemn responsibility4 ,he is called to be the constant witness and exhibiter of the grace of him on whom he believes4 ,now1 the more he enters into the privilege1 the more will he answer the responsibility4 ,if he is habitually feeding upon ,christ1 he cannot avoid exhibiting him4 ,the more the ,holy ,spirit keeps the ,christian's eye fixed on ,jesus1 the more will his heart be occupied with his adorable ,person1 and his life and character bear unequivocal testimony to his grace4 ,faith is1 at once1 the power of ministry1 the power of testimony1 and the power of worship4 ,if we are not living by the faith of the ,son of ,god1 who loved us1 and gave himself for us1 we shall neither be effectual servants1 faithful witnesses1 nor true worshippers4 ,we may be doing a great deal2 but it will not be service to ,christ4 ,we may be saying a great deal1 but it will not be testimony for ,christ4 ,we may exhibit a great deal of piety and devotion2 but it will not be spiritual and true worship4 ,finally1 we have the river of ,god1 presented to us in the last chapter of the ,apocalypse4#d ,and he showed me a pure river of water of life1 clear as crystal1 proceeding out of the throne of ,god and of the ,lamb4 ,there is a river1 the streams whereof shall make glad the city of ,god1 the holy place of the tabernacles of the ,most ,high4 ,this is the last place in which we find the river4 ,its source can never again be touched1--its channel never again interrupted4 ,the throne of ,god is expressive of eternal stability2 and the presence of the ,lamb marks it as based upon the immediate ground of accomplished redemption4 ,it is not ,god's throne in creation2 nor in providence3 but in redemption4 ,when ,i see the ,lamb1 ,i know its connection with me as a sinner4 ,the throne of ,god1 as such1 would but deter me2 but when ,god reveals himself in the ,person of the ,lamb1 the heart is attracted1 and the conscience tranquillized4 ,the blood of the ,lamb cleanses the conscience from every speck and stain of sin1 and sets it1 in perfect freedom1 in the presence of a holiness which cannot tolerate sin4 ,in the cross1 all the claims of divine holiness were perfectly answered2 so that the more ,i understand the latter1 the more ,i appreciate the former4 ,the higher our estimate of holiness1 the higher will be our estimate of the work of the cross4 ,grace reigns1 through righteousness1 unto eternal life1 by ,jesus ,christ our ,lord4 ,hence the ,psalmist calls on the saints to give thanks at the remembrance of ,god's holiness4 ,this is a precious fruit of a perfect redemption4 ,before ever a sinner can give thanks at the remembrance of ,god's holiness1 he must look at it by faith1 from the resurrection side of the cross4 ,having thus traced the river1 from ,genesis to ,revelation1 we shall briefly look at ,adam's position in ,eden4 ,we have seen him as a type of ,christ2 but he is not merely to be viewed typically1 but personally2 not merely as absolutely shadowing forth the second man1 the ,lord from heaven1 but also as standing in the place of personal responsibility4 ,in the midst of the fair scene of creation1 the ,lord ,god set up a testimony1 and this testimony was also a test for the creature4 ,it spoke of death in the midst of life4 ,in the day that thou eatest thereof1 thou shalt surely die4 ,strange1 solemn sound6 ,yet1 it was a needed sound4 ,adam's life was suspended upon his strict obedience4 ,the link which connected him with the ,lord ,god#e was obedience1 based on implicit confidence in the ,one who had set him in his position of dignity--confidence in his truth--confidence in his love4 ,he could obey only while he confided4 ,we shall see the truth and force of this more fully when we come to examine the next chapter4 ,i would here suggest to my reader the remarkable contrast between the testimony set up in ,eden1 and that which is set up now4 ,then1 when all around was life1 ,god spoke of death2 now1 on the contrary1 when all around is death1 ,god speaks of life3 then the word was1 in the day thou eatest thou shalt die2 now the word is1 believe and live4 ,and1 as in ,eden1 the enemy sought to make void ,god's testimony1 as to the result of eating the fruit1 so now1 he seeks to make void ,god's testimony as to the result of believing the gospel4 ,god had said1 ,in the day that thou eatest thereof thou shalt surely die4 ,but the serpent said1 ,ye shall not surely die4 ,and now1 when ,god's word plainly declares that he that believeth on the ,son hath everlasting life1 7,john iii4 #cf17 the same serpent seeks to persuade people that they have not everlasting life1 nor should they presume to think of such a thing1 until they have1 first1 done1 felt1 and experienced all manner of things4 ,my beloved reader1 if you have not yet heartily believed the divine record1 let me beseech you to allow the voice of the ,lord to prevail above the hiss of the serpent4 ,he that heareth my word1 and believeth on him that sent me1 hath everlasting life1 and shall not come into condemnation2 but is passed from death unto life4 7,john v4 #bd47 ,,footnotes3 #c ,this subject will1 if the ,lord permit1 come before us again in the twentieth chapter of ,exodus2 but ,i would1 here1 observe1 that very much of the offence and misunderstanding connected with the important subject of the sabbath1 may be justly traced to the inconsiderate and injudicious conduct of some who1 in their zeal for what they termed ,christian liberty1 in reference to the sabbath1 rather lose sight of the claims of honest consciences2 and also of the place which the ,lord's day occupies in the ,new ,testament4 ,some have been known to enter on their weekly avocations1 simply to show their liberty1 and thus they caused much needless offence4 ,such acting could never have been suggested by the ,spirit of ,christ4 ,if ,i am ever so clear and free in my own mind1 ,i should respect the consciences of my brethren2 and1 moreover1 ,i do not believe that those who so carry themselves1 really understand the true and precious privileges connected with the ,lord's day4 ,we should only be too thankful to be rid of all secular occupation and distraction1 to think of having recourse to them for the purpose of showing our liberty4 ,the good providence of our ,god has so arranged for his people throughout the ,british ,empire that they can1 without pecuniary loss1 enjoy the rest of the ,lord's day1 inasmuch as all are obliged to abstain from business4 ,this must be regarded by every well-regulated mind as a mercy2 for1 if it were not thus ordered1 we know how man's covetous heart would1 if possible1 rob the ,christian of the sweet privilege of attending the assembly on the ,lord's day4 ,and who can tell what would be the deadening effect of uninterrupted engagement with this world's traffic8 ,those ,christians who1 from ,monday morning to ,saturday night1 breathe the dense atmosphere of the mart1 the market1 and the manufactory1 can form some idea of it4 ,it cannot be regarded as a good sign to find men introducing measures for the public profanation of the ,lord's day4 ,it assuredly marks the progress of infidelity and ,french influence4 ,but there are some who teach that the expression ,greek3 he kyriake hemera1 which is rightly enough translated1 the ,lord's day1 refers to the day of the ,lord1 and that the exiled apostle found himself carried forward1 as it were1 into the ,spirit of the day of the ,lord4 ,i do not believe the original would bear such an interpretation2 and1 besides1 we have in #a ,thess4 v4 #b1 and #b ,peter iii4 #aj1 the exact words1 the day of the ,lord1 the original of which is quite different from the expression above referred to1 being not ,greek3 he kyriake hemera1 but ,greek3 he hemera kyriou4 ,this entirely settles the matter1 so far as the mere criticism is concerned2 and as to interpretation1 it is plain that by far the greater portion of the ,apocalypse is occupied1 not with the day of the ,lord1 but with events prior thereto4 #d ,compare1 also1 ,ezekiel xlvii4 #a-ab2 and ,zech4 xiv4 #h4 #e ,my reader will observe the change in the second chapter from the expression ,god to ,lord ,god4 ,there is much importance in the distinction4 ,when ,god is seen acting in relation with man1 he takes the title ,lord ,god1--7,jehovah ,elohim27 but until man appears on the scene1 the word ,lord is not used4 ,i shall just point out three out of many passages in which the distinction is very strikingly presented4 ,and they that went in1 went in male and female of all flesh1 as ,god 7,elohim7 had commanded him2 and the ,lord 7,jehovah7 shut him in4 7,gen4 vii4 #af47 ,elohim was going to destroy the world which he had made2 but ,jehovah took care of the man with whom he stood in relation4 ,again1 that all the earth may know that there is a ,god 7,elohim7 in ,israel4 ,and all this assembly shall know that the ,lord 7,jehovah7 saveth1 c4 7#a ,sam4 xvii4 #df1 #dg47 ,all the earth was to recognise the presence of ,elohim2 but ,israel was called to recognise the actings of ,jehovah1 with whom they stood in relation4 ,lastly1 ,jehoshaphat cried out1 and the ,lord 7,jehovah7 helped him2 and ,god 7,elohim7 moved them to depart from him4 7#b ,chron4 xviii4 #ca47 ,jehovah took care of his poor erring servant2 but ,elohim1 though unknown1 acted upon the hearts of the uncircumcised ,syrians4 ,,chapter ,,iii4 ,this section of our book sets before us the breaking up of the whole scene on which we have been dwelling4 ,it abounds in very weighty principles2 and has1 very justly1 been1 in all ages1 resorted to as a most fruitful theme for those who desired to set forth the truth as to man's ruin and ,god's remedy4 ,the serpent enters1 with a bold question as to divine revelation1--terrible model and forerunner of all infidel questions since raised by those who have1 alas6 too faithfully served the serpent's cause in the world1--questions which are only to be met by the supreme authority and divine majesty of ,holy ,scripture4 ,yea1 hath ,god said1 ye shall not eat of every tree of the garden8 ,this was ,satan's crafty inquiry2 and had the word of ,god been dwelling richly in ,eve's heart1 her answer might have been direct1 simple1 and conclusive4 ,the true way in which to meet ,satan's questions and suggestions1 is to treat them as his1 and repel them by the word4 ,to let them near the heart1 for a moment1 is to lose the only power by which to answer them4 ,the devil did not openly present himself and say1 ,i am the devil1 the enemy of ,god1 and ,i am come to traduce him1 and ruin you4 ,this would not be serpent-like2 and1 yet1 he really did all this1 by raising questions in the mind of the creature4 ,to admit the question1 hath ,god said8 when ,i know that ,god has spoken1 is positive infidelity2 and the very fact of my admitting it1 proves my total incapacity to meet it4 ,hence1 in ,eve's case1 the form of her reply evidenced the fact that she had admitted to her heart the serpent's crafty inquiry4 ,instead of adhering strictly to the exact words of ,god1 she1 in her reply1 actually adds thereto4 ,now1 either to add to1 or take from1 ,god's word1 proves1 very clearly1 that his word is not dwelling in my heart1 or governing my conscience4 ,if a man is finding his enjoyment in obedience1 if it is his meat and his drink1 if he is living by every word that proceedeth out of the mouth of ,jehovah1 he will1 assuredly1 be acquainted with1 and fully alive to1 his word4 ,he could not be indifferent to it4 ,the ,lord ,jesus1 in his conflict with ,satan1 accurately applied the word1 because he lived upon it1 and esteemed it more than his necessary food4 ,he could not misquote or misapply the word1 neither could he be indifferent about it4 ,not so ,eve4 ,she added to what ,god had said4 ,his command was simple enough1 ,thou shalt not eat of it4 ,to this ,eve adds her own words1 neither shall ye touch it4 ,these were ,eve's words and not ,god's4 ,he had said nothing about touching2 so that whether her misquotation proceeded from ignorance1 or indifference1 or a desire to represent ,god in an arbitrary light1 or from all three together1 it is plain that she was entirely off the true ground of simple confidence in1 and subjection to1 ,god's holy word4 ,by the words of thy mouth1 ,i have kept me from the paths of the destroyer4 ,nothing can possess more commanding interest than the way in which the word is everywhere put forward throughout the sacred canon1 together with the immense importance of strict obedience thereto4 ,obedience is due from us to ,god's word1 simply because it is his word4 ,to raise a question when he has spoken1 is blasphemy4 ,we are in the place of the creature4 ,he is the ,creator2 ,he may1 therefore1 justly claim obedience from us4 ,the infidel may call this blind obedience2 but the ,christian calls it intelligent obedience1 inasmuch as it is based upon the knowledge that it is ,god's word to which he is obedient4 ,if a man had not ,god's word1 he might well be said to be in blindness and darkness1 for there is not so much as a single ray of divine light1 within or around us1 but what emanates from ,god's pure and eternal word4 ,all that we want to know is that ,god has spoken1 and then obedience becomes the very highest order of intelligent acting4 ,when the soul gets up to ,god1 it has reached the very highest source of authority4 ,no man1 nor body of men1 can claim obedience to their word1 because it is theirs2 and hence the claims of the ,church of ,rome are arrogant and impious4 ,in her claiming obedience1 she usurps the prerogative of ,god2 and all who yield it1 rob ,god of his right4 ,she presumes to place herself between ,god and the conscience2 and who can do this with impunity8 ,when ,god speaks1 man is bound to obey4 ,happy is he if he does so4 ,woe be to him if he does not4 ,infidelity may question if ,god has spoken2 superstition may place human authority between my conscience and what ,god has spoken2 by both alike ,i am effectually robbed of the word1 and1 as a consequence1 of the deep blessedness of obedience4 ,there is a blessing in every act of obedience2 but the moment the soul hesitates1 the enemy has the advantage2 and he will assuredly use it to thrust the soul farther and farther from ,god4 ,thus1 in the chapter before us1 the question1 ,hath ,god said8 was followed by1 ,ye shall not surely die4 ,that is to say1 there was first the question raised1 as to whether ,god had spoken1 and then followed the open contradiction of what ,god had said4 ,this solemn fact is abundantly sufficient to show how dangerous it is to admit near the heart a question as to divine revelation1 in its fulness and integrity4 ,a refined rationalism is very near akin to bold infidelity2 and the infidelity that dares to judge ,god's ,word is not far from the atheism that denies his existence4 ,eve would never have stood by to hear ,god contradicted1 if she had not previously fallen into looseness and indifference as to his word4 ,she1 too1 had her ,phases of ,faith1 or1 to speak more correctly1 her phases of infidelity2 she suffered ,god to be contradicted by a creature1 simply because his word had lost its proper authority over her heart1 her conscience1 and her understanding4 ,this furnishes a most solemn warning to all who are in danger of being ensnared by an unhallowed rationalism4 ,there is no true security1 save in a profound faith in the plenary inspiration and supreme authority of ,,all ,,scripture4 ,the soul that is endowed with this has a triumphant answer to every objector1 whether he issue from ,rome or ,germany4 ,there is nothing new under the sun4 ,the self-same evil which is now corrupting the very springs of religious thought and feeling1 throughout the fairest portion of the continent of ,europe1 was that which laid ,eve's heart in ruins1 in the garden of ,eden4 ,the first step in her downward course was her hearkening to the question1 ,hath ,god said8 ,and then1 onward she went1 from stage to stage1 until1 at length1 she bowed before the serpent1 and owned him as her god1 and the fountain of truth4 ,yes1 my reader1 the serpent displaced ,god1 and the serpent's lie ,god's truth4 ,thus it was with fallen man2 and thus it is with fallen man's posterity4 ,god's word has no place in the heart of the unregenerated man2 but the lie of the serpent has4 ,let the formation of man's heart be examined1 and it will be found that there is a place therein for ,satan's lie1 but none whatever for the truth of ,god4 ,hence the force of the word to ,nicodemus1 ,ye must be born again4 ,but1 it is important to observe the mode in which the serpent sought to shake ,eve's confidence in ,god's truth1 and thus bring her under the power of infidel reason4 ,it was by shaking her confidence in ,god's love4 ,he sought to shake her confidence in what ,god had said by showing that the testimony was not founded in love4 ,for1 said he1 ,god doth know that in the day ye eat thereof1 then your eyes shall be opened1 and ye shall be as gods knowing good and evil4 7,ver4 #e47 ,in other words1 ,there is positive advantage connected with the eating of that fruit of which ,god is seeking to deprive you2 why1 therefore1 should you believe ,god's testimony8 you cannot place confidence in one who1 manifestly1 does not love you2 for1 if he loved you1 why should he prohibit your enjoying a positive privilege8 ,eve's security against the influence of all this reasoning1 would have been simple repose in the infinite goodness of ,god4 ,she should have said to the serpent1 ,i have the fullest confidence in ,god's goodness1 and1 therefore1 ,i deem it impossible that he could withhold any real good from me4 ,if that fruit were good for me1 ,i should surely have it2 but the fact of its being forbidden by ,god proves that ,i would be no better1 but much worse off by the eating of it4 ,i am convinced of ,god's love1 and ,i am convinced of ,god's truth1 and ,i believe1 too1 that you are an evil one come to draw my heart away from the fountain of goodness and truth4 ,get thee behind me1 ,satan4 ,this would have been a noble reply4 ,but it was not given4 ,her confidence in truth and love gave way1 and all was lost2 and so we find that there is just as little place in the heart of fallen man for ,god's love1 as there is for ,god's truth4 ,the heart of man is a stranger to both the one and the other1 until renewed by the power of the ,holy ,ghost4 ,now1 it is deeply interesting to turn from ,satan's lie in reference to the truth and love of ,god1 to the mission of the ,lord ,jesus ,christ1 who came from the bosom of the ,father in order to reveal what he really is4 ,grace and truth1--the very things which man lost1 in his fall1--came by ,jesus ,christ4 7,john i4 #ag47 ,he was the faithful witness of what ,god was4 7,rev4 i4 #e47 ,truth reveals ,god as he is2 but this truth is connected with the revelation of perfect grace2 and thus the sinner finds1 to his unspeakable joy1 that the revelation of what ,god is1 instead of being his destruction1 becomes the basis of his eternal salvation4 ,this is life eternal1 that they might know thee1 the only true ,god1 and ,jesus ,christ whom thou hast sent4 7,john xvii4 #c47 ,i cannot know ,god and not have life4 ,the loss of the knowledge of ,god was death2 but the knowledge of ,god is life4 ,this1 necessarily1 makes life a thing entirely outside of ourselves1 and dependent upon what ,god is4 ,let me arrive at what amount of self-knowledge ,i may1 it is not said that this is life eternal1 to know themselves2 though1 no doubt1 the knowledge of ,god and the knowledge of self will go very much together2 still1 eternal life is connected with the former1 and not with the latter4 ,to know ,god as he is1 is life2 and all who know not ,god shall be punished with everlasting destruction from his presence4 ,it is of the utmost importance to see that what really stamps man's character and condition is his ignorance or knowledge of ,god4 ,this it is that marks his character here1 and fixes his destiny hereafter4 ,is he evil in his thoughts1 evil in his words1 evil in his actions8 ,it is all the result of his being ignorant of ,god4 ,on the other hand1 is he pure in thought1 holy in conversation1 gracious in action8 ,it is but the practical result of his knowledge of ,god4 ,so also as to the future4 ,to know ,god is the solid ground of endless bliss1--everlasting glory4 ,to know him not is everlasting destruction4 ,thus the knowledge of ,god is every thing4 ,it quickens the soul1 purifies the heart1 tranquillizes the conscience1 elevates the affections1 sanctifies the entire character and conduct4 ,need we wonder1 therefore1 that ,satan's grand design was to rob the creature of the true knowledge of the only true ,god8 ,he misrepresented the blessed ,god3 he said he was not kind4 ,this was the secret spring of all the mischief4 ,it matters not what shape sin has since taken1--it matters not through what channel it has flowed1 under what head it has ranged itself1 or in what garb it has clothed itself1--it is all to be traced to this one thing1 namely1 ignorance of ,god4 ,the most refined and cultivated moralist1 the most devout religionist1 the most benevolent philanthropist1 if ignorant of ,god1 is as far from life and true holiness1 as the publican and the harlot4 ,the prodigal was just as much a sinner1 and as positively away from the ,father1 when he had crossed the threshold1 as when he was feeding swine in the far country4 7,luke xv4 #ac-ae47 ,so in ,eve's case4 ,the moment she took herself out of the hands of ,god1--out of the position of absolute dependence upon1 and subjection to1 his word1--she abandoned herself to the government of sense1 as used of ,satan for her entire overthrow4 ,the sixth verse presents three things1 namely3 the lust of the flesh1 the lust of the eye1 and the pride of life2 which three1 as the apostle states1 comprehend all that is in the world4 ,these things necessarily took the lead1 when ,god was shut out4 ,if ,i do not abide in the happy assurance of ,god's love and truth1 his grace and faithfulness1 ,i shall surrender myself to the government of some one1 or it may be all1 of the above principles2 and this is only another name for the government of ,satan4 ,there is1 strictly speaking1 no such thing as man's free-will4 ,if man be self-governed1 he is really governed by ,satan2 and if not1 he is governed by ,god4 ,now1 the three great agencies by which ,satan works are the lust of the flesh1 the lust of the eye1 and the pride of life4 ,those were the things presented by ,satan to the ,lord ,jesus1 in the temptation4 ,he began by tempting the ,second ,man to take himself out of the position of absolute dependence upon ,god4 ,command these stones that they be made bread4 ,he asked him to do this1 not1 as in the case of the first man1 to make himself what he was not1 but to prove what he was4 ,then followed the offer of the kingdoms of the world1 with all their glory4 ,and1 finally1 conducting him to a pinnacle of the temple1 he tempted him to give himself1 suddenly and miraculously1 to the admiration of the assembled people below4 7,comp4 ,matt4 iv4 #a-aa with ,luke iv4 #a-ac47 ,the plain design of each temptation was to induce the ,blessed ,one to step from the position of entire dependence upon ,god1 and perfect subjection to his will4 ,but all in vain4 ,it is written1 was the unvarying reply of the only dependent1 self-emptied1 perfect man4 ,others might undertake to manage for themselves3 none but ,god should manage for him4 ,what an example for the faithful1 under all their circumstances6 ,jesus kept close to scripture1 and thus conquered3 without any other weapon1 save the sword of the ,spirit1 he stood in the conflict1 and gained a glorious triumph4 ,what a contrast with the first ,adam6 ,the one had every thing to plead for ,god3 the other had every thing to plead against him4 ,the garden1 with all its delights1 in the one case2 the wilderness1 with all its privations1 in the other3 confidence in ,satan1 in the one case2 confidence in ,god in the other3 complete defeat in the one case2 complete victory in the other4 ,blessed forever be the ,god of all grace1 who has laid our help on ,one so mighty to conquer1 mighty to save6 ,let us now inquire how far ,adam and ,eve realized the serpent's promised advantage4 ,this inquiry will lead us to a deeply-important point in connection with the fall of man4 ,the ,lord ,god had so ordered it1 that in and by the fall1 man should get what previously he had not1 and that was a conscience1--a knowledge of both good and evil4 ,this1 man evidently could not have had before4 ,he could not have known aught about evil1 inasmuch as evil was not there to be known4 ,he was in a state of innocence1 which is a state of ignorance of evil4 ,man got a conscience in and by the fall2 and we find that the very first effect of conscience was to make him a coward4 ,satan had utterly deceived the woman4 ,he had said1 your eyes shall be opened1 and ye shall be as gods1 knowing good and evil4 ,but he had left out a material part of the truth1 namely1 that they should know good1 without the power to do it2 and that they should know evil1 without the power to avoid it4 ,their very attempt to elevate themselves in the scale of moral existence involved the loss of true elevation4 ,they became degraded1 powerless1 ,satan-enslaved1 conscience-smitten1 terrified creatures4 ,the eyes of them both were opened1 no doubt2 but alas6 to what a sight6 ,it was only to discover their own nakedness4 ,they opened their eyes upon their own condition1 which was wretched1 and miserable1 and poor1 and blind1 and naked4 ,they knew that they were naked1--sad fruit of the tree of knowledge6 ,it was not any fresh knowledge of divine excellency they had attained1--no fresh beam of divine light from the pure and eternal fountain thereof1--alas6 no3 the very earliest result of their disobedient effort after knowledge was the discovery that they were naked4 ,now1 it is well to understand this2 well1 too1 to know how conscience works1--to see that it can only make cowards of us1 as being the consciousness of what we are4 ,many are astray as to this3 they think that conscience will bring us to ,god4 ,did it operate thus1 in the case of ,adam and ,eve8 ,assuredly not4 ,nor will it1 in the case of any sinner4 ,how could it8 ,how could the sense of what ,i am ever bring me to ,god1 if not accompanied by the faith of what ,god is8 ,impossible3 it will produce shame1 self-reproach1 remorse1 anguish4 ,it may1 also1 give birth to certain efforts1 on my part1 to remedy the condition which it discloses2 but these very efforts1 so far from drawing us to ,god1 rather act as a blind to hide him from our view4 ,thus1 in the case of ,adam and ,eve1 the discovery of their nakedness was followed by an effort of their own to cover it4 ,they sewed fig-leaves together and made themselves aprons4 ,this is the first record we have of man's attempt to remedy1 by his own device1 his condition2 and the attentive consideration thereof will afford us not a little instruction as to the real character of human religiousness in all ages4 ,in the first place we see1 not only in ,adam's case1 but in every case1 that man's effort to remedy his condition is based upon the sense of his nakedness4 ,he is1 confessedly1 naked1 and all his works are the result of his being so4 ,this can never avail4 ,i must know that ,i am clothed1 before ,i can do any thing acceptable in the sight of ,god4 ,and this1 be it observed1 is the difference between true ,christianity and human religiousness4 ,the former is founded upon the fact of a man's being clothed3 the latter1 upon the fact of his being naked4 ,the former has for its starting-post what the latter has for its goal4 ,all that a true ,christian does1 is because he is clothed1--perfectly clothed2 all that a mere religionist does1 is in order that he may be clothed4 ,this makes a vast difference4 ,the more we examine the genius of man's religion1 in all its phases1 the more we shall see its thorough insufficiency to remedy his state1 or even to meet his own sense thereof4 ,it may do very well for a time4 ,it may avail so long as death1 judgment1 and the wrath of ,god are looked at from a distance1 if looked at at all2 but when a man comes to look these terrible realities straight in the face1 he will find1 in good truth1 that his religion is a bed too short for him to stretch himself upon1 and a covering too narrow for him to wrap himself in4 ,the moment ,adam heard the voice of the ,lord ,god1 in ,eden1 he was afraid1 because1 as he himself confessed1 ,i was naked4 ,yes1 naked1 although he had his apron on him4 ,but it is plain that that covering did not even satisfy his own conscience4 ,had his conscience been divinely satisfied1 he would not have been afraid4 ,if our heart condemn us not1 then have we confidence toward ,god4 7#a ,john iii4 #bj1 #ba47 ,but if even the human conscience cannot find repose in man's religious efforts1 how much less can the holiness of ,god4 ,adam's apron could not screen him from the eye of ,god2 and he could not stand in his presence naked3 therefore he fled to hide himself4 ,this is what conscience will do at all times4 ,it will cause man to hide himself from ,god2 and1 moreover1 all that his own religiousness offers him is a hiding-place from ,god4 ,this is a miserable provision1 inasmuch as he must meet ,god1 some time or other2 and if he has naught save the sad conscience of what he is1 he must be afraid1--yea1 he must be wretched4 ,indeed1 nothing is needed1 save hell itself1 to complete the misery of one who feels he has to meet ,god1 and knows only his own unfitness to meet him4 ,had ,adam known ,god's perfect love1 he would not have been afraid4 ,there is no fear in love2 but perfect love casteth out fear1 because fear hath torment4 ,he that feareth is not made perfect in love4 7#a ,john iv4 #ag1 #ah47 ,but ,adam knew not this1 because he had believed the serpent's lie4 ,he thought that ,god was any thing but love2 and1 therefore1 the very last thought of his heart would have been to venture into his presence4 ,he could not do it4 ,sin was there1 and ,god and sin can never meet2 so long as there is sin on the conscience1 there must be the sense of distance from ,god4 ,he is of purer eyes than to behold evil1 and cannot look upon iniquity4 7,hab4 i4 #ac47 ,holiness and sin cannot dwell together4 ,sin1 wherever it is found1 can only be met by the wrath of ,god4 ,but1 blessed be ,god1 there is something beside the conscience of what ,i am4 ,there is the revelation of what he is2 and this latter the fall of man really brought out4 ,god had not revealed himself1 fully1 in creation3 he had shown his eternal power and ,godhead1#f 7,greek3 theiotes7 but he had not told out all the deep secrets of his nature and character4 ,wherefore ,satan made a grand mistake in coming to meddle with ,god's creation4 ,he only proved to be the instrument of his own eternal defeat and confusion1 and his violent dealing shall forever come down upon his own pate4 ,his lie only gave occasion for the display of the full truth in reference to ,god4 ,creation never could have brought out what ,god was4 ,there was infinitely more in him than power and wisdom4 ,there was love1 mercy1 holiness1 righteousness1 goodness1 tenderness1 long-suffering4 ,where could all these be displayed1 but in a world of sinners8 ,god1 at the first1 came down to create2 and1 then1 when the serpent presumed to meddle with creation1 ,god came down to save4 ,this is brought out in the first words uttered by the ,lord ,god1 after man's fall4 ,and the ,lord ,god called unto ,adam1 and said unto him1 ,where art thou8 ,this question proved two things4 ,it proved that man was lost1 and that ,god had come to seek4 ,it proved man's sin1 and ,god's grace4 ,where art thou8 ,amazing faithfulness6 ,amazing grace6 ,faithfulness1 to disclose1 in the very question itself1 the truth as to man's condition3 grace1 to bring out1 in the very fact of ,god's asking such a question1 the truth as to his character and attitude1 in reference to fallen man4 ,man was lost2 but ,god had come down to look for him--to bring him out of his hiding-place1 behind the trees of the garden1 in order that1 in the happy confidence of faith1 he might find a hiding-place in himself4 ,this was grace4 ,to create man out of the dust of the ground was power2 but to seek man in his lost estate was grace4 ,but who can utter all that is wrapped up in the idea of ,god's being a seeker8 ,god seeking a sinner8 ,what could the ,blessed ,one have seen in man1 to lead him to seek for him8 ,just what the shepherd saw in the lost sheep2 or what the woman saw in the lost piece of silver2 or what the father saw in the lost son4 ,the sinner is valuable to ,god2 but why he should be so eternity alone will unfold4 ,how1 then1 did the sinner reply to the faithful and gracious inquiry of the ,blessed ,god8 ,alas6 the reply only reveals the awful depth of evil into which he had fallen4 ,and he said1 ,i heard thy voice in the garden1 and ,i was afraid1 because ,i was naked2 and ,i hid myself4 ,and he said1 ,who told thee that thou wast naked8 ,hast thou eaten of the tree1 whereof ,i commanded thee that thou shouldest not eat8 ,and the man said1 ,the woman whom thou gavest to be with me1 she gave me of the tree1 and ,i did eat4 ,here1 we find him actually laying the blame of his shameful fall on the circumstances in which ,god had placed him1 and thus1 indirectly1 upon ,god himself4 ,this has ever been the way with fallen man4 ,every one and every thing is blamed but self4 ,in the case of true conviction1 the very reverse is exhibited4 ,is it not ,i that have sinned8 is the inquiry of a truly humbled soul4 ,had ,adam known himself1 how different would have been his style6 ,but he neither knew himself nor ,god1 and1 therefore1 instead of throwing the blame entirely upon himself1 he threw it upon ,god4 ,here1 then1 was man's terrible position4 ,he had lost all4 ,his dominion--his dignity--his happiness--his innocence--his purity--his peace--all was gone from him2 and1 what was still worse1 he accused ,god of being the cause of it4#g ,there he stood1 a lost1 ruined1 guilty1 and yet1 self-vindicating1 and1 therefore1 ,god-accusing sinner4 ,now1 it is perfectly true1 that no man can believe the gospel1 except by the power of the ,holy ,ghost2 and it is also true1 that all who so believe the gospel are the happy subjects of ,god's eternal counsels4 ,but does all this set aside man's responsibility to believe a plain testimony set before him in ,god's ,word8 ,it most certainly does no such thing4 ,but it does reveal the sad evil of man's heart1 which leads him to reject ,god's testimony which is plainly revealed1 and to give as a reason for so doing ,god's decree1 which is a profound secret1 known only to himself4 ,however1 it will not avail1 for we read in #a ,thess4 i4 #h1 #i1 that those who obey not the gospel of our ,lord ,jesus ,christ1 shall be punished with everlasting destruction4 ,men are responsible to believe the gospel1 and they will be punished for not believing it4 ,they are not responsible to know any thing about ,god's counsels1 inasmuch as they are not revealed1 and1 therefore1 there can be no guilt attached to ignorance concerning them4 ,the apostle could say to the ,thessalonians1 knowing1 brethren beloved1 your election of ,god4 ,how did he know it8 ,was it by having access to the page of ,god's secret and eternal decrees8 ,by no means4 ,how then8 ,because 7,greek3 hoti7 our gospel came not unto you in word only1 but also in power4 7#a ,thess4 i4 #d1 #e47 ,this is the way to know the election of any4 ,when the gospel comes in power1 it is a plain proof of ,god's election4 ,but1 ,i doubt not1 the people who draw a plea from the divine counsels for rejecting the divine testimony1 only want some flimsy excuse to continue in sin4 ,they really do not want ,god2 and it would be far more honest in them to say so1 plainly1 than to put forward a plea which is not merely flimsy1 but positively blasphemous4 ,such a plea will not avail them much amid the terrors of the day of judgment1 now fast approaching4 ,but1 just at this point1 ,god began to reveal himself1 and his purposes of redeeming love2 and herein lay the true basis of man's peace and blessedness4 ,when man has come to the end of himself1 ,god can show what he is2 but not until then4 ,the scene must be entirely cleared of man1 and all his vain pretensions1 empty boastings1 and blasphemous reasonings1 ere ,god can or will reveal himself4 ,thus it was when man was hidden behind the trees of the garden1 that ,god unfolded his wondrous plan of redemption through the instrumentality of the bruised seed of the woman4 ,here we are taught a valuable principle of truth as to what it is which alone will bring a man1 peacefully and confidingly1 into the presence of ,god4 ,it has been already remarked that conscience will never effect this4 ,conscience drove ,adam behind the trees of the garden2 revelation brought him forth into the presence of ,god4 ,the consciousness of what he was terrified him2 the revelation of what ,god was tranquillized him4 ,this is truly consolatory for a poor sin-burdened heart4 ,the reality of what ,i am is met by the reality of what ,god is2 and this is salvation4 ,there is a point where ,god and man must meet1 whether in grace or judgment1 and that point is where both are revealed as they are4 ,happy are they who reach that point in grace6 ,woe be to them who will have to reach it in judgment6 ,it is with what we are that ,god deals2 and it is as he is that he deals with us4 ,in the cross1 ,i see ,god descending in grace to the lowest depths1 not merely of my negative1 but my positive condition1 as a sinner4 ,this gives perfect peace4 ,if ,god has met me1 in my actual condition1 and himself provided an adequate remedy1 all is eternally settled4 ,but all who do not thus1 by faith1 see ,god1 in the cross1 will have to meet him1 by and by1 in judgment1 when he will have to deal1 according to what he is1 with what they are4 ,the moment a man is brought to know his real state1 he can find no rest until he has found ,god1 in the cross1 and then he rests in ,god himself4 ,he1 blessed be his name1 is the ,rest and ,hiding-place of the believing soul4 ,this1 at once1 puts human works and human righteousness in their proper place4 ,we can say1 with truth1 that those who rest in such things cannot possibly have arrived at the true knowledge of themselves4 ,it is quite impossible that a divinely quickened conscience can rest in aught save the perfect sacrifice of the ,son of ,god4 ,all effort to establish one's own righteousness must proceed from ignorance of the righteousness of ,god4 ,adam might learn1 in the light of the divine testimony about the seed of the woman1 the worthlessness of his fig-leaf apron4 ,the magnitude of that which had to be done1 proved the sinner's total inability to do it4 ,sin had to be put away4 ,could man do that8 ,nay1 it was by him it had come in4 ,the serpent's head had to be bruised4 ,could man do that8 ,nay1 he had become the serpent's slave4 ,god's claims had to be met4 ,could man do that8 ,nay1 he had already trampled them under foot4 ,death had to be abolished4 ,could man do that8 ,nay1 he had1 by sin1 introduced it1 and imparted to it its terrible sting4 ,thus1 in whatever way we view the matter1 we see the sinner's complete impotency1 and1 as a consequence1 the presumptuous folly of all who attempt to assist ,god in the stupendous work of redemption1 as all assuredly do who think to be saved in any other way but by grace1 through faith4 ,however1 though ,adam might1 and1 through grace1 did1 see and feel that he could never accomplish all that had to be done1 yet ,god revealed himself as about to achieve every jot and tittle thereof1 by the seed of the woman4 ,in short1 we see that he graciously took the entire matter into his own hands4 ,he made it1 altogether1 a question between himself and the serpent2 for although the man and the woman were called upon1 individually1 to reap1 in various ways1 the bitter fruits of their sin1 yet it was to the serpent that the ,lord ,god said1 ,because thou hast done this4 ,the serpent was the source of the ruin2 and the seed of the woman was to be the source of the redemption4 ,adam heard all this1 and believed it2 and1 in the power of that belief1 he called his wife's name the mother of all living4 ,this was a precious fruit of faith in ,god's revelation4 ,looking at the matter from nature's point of view1 ,eve might be called1 the mother of all dying4 ,but1 in the judgment of faith1 she was the mother of all living4 ,his mother called him ,ben-oni2 7the son of my sorrow27 but his father called him ,benjamin 7the son of my right hand74 ,it was through the sustaining energy of faith that ,adam was enabled to endure the terrible results of what he had done4 ,it was ,god's wondrous mercy to allow him to hear what he said to the serpent1 before he was called to listen to what he had to say to himself4 ,had it not been so1 he must have been plunged in despair4 ,it is despair to be called upon to look at myself1 without being able to look at ,god1 as revealed in the cross1 for my salvation4 ,there is no child of fallen ,adam who could bear to have his eyes opened to the reality of what he is1 and what he has done1 without being plunged in despair1 unless he could take refuge in the cross4 ,hence1 in that place to which all who reject ,christ must finally be consigned1 hope cannot come4 ,there1 men's eyes will be opened to the reality of what they are1 and what they have done2 but they will not be able to find relief and refuge in ,god4 ,what ,god is1 will1 then1 involve hopeless perdition2 as truly as what ,god is1 doth1 now1 involve eternal salvation4 ,the holiness of ,god will1 then1 be eternally against them2 as it is now that in which all who believe are called to rejoice4 ,the more ,i realize the holiness of ,god1 now1 the more ,i know my security2 but1 in the case of the lost1 that very holiness will be but the ratification of their eternal doom4 ,solemn--unspeakably solemn--reflection6 ,we shall1 now1 briefly glance at the truth presented to us in ,god's providing coats for ,adam and ,eve4 ,unto ,adam1 also1 and to his wife1 did the ,lord ,god make coats of skins1 and clothed them4 ,we have here1 in figure1 the great doctrine of divine righteousness set forth4 ,the robe which ,god provided was an effectual covering1 because he provided it2 just as the apron was an ineffectual covering because man had provided it4 ,moreover1 ,god's coat was founded upon blood-shedding4 ,adam's apron was not4 ,so also1 now1 ,god's righteousness is set forth in the cross2 man's righteousness is set forth in the works1 the sin-stained works1 of his own hands4 ,when ,adam stood clothed in the coat of skin he could not say1 ,i was naked1 nor had he any occasion to hide himself4 ,the sinner may feel perfectly at rest1 when1 by faith1 he knows that ,god has clothed him3 but to feel at rest till then1 can only be the result of presumption or ignorance4 ,to know that the dress ,i wear1 and in which ,i appear before ,god1 is of his own providing1 must set my heart at perfect rest4 ,there can be no true1 permanent rest in aught else4 ,the closing verses of this chapter are full of instruction4 ,fallen man1 in his fallen state1 must not be allowed to eat of the fruit of the tree of life1 for that would entail upon him endless wretchedness in this world4 ,to take of the tree of life1 and eat1 and live forever1 in our present condition1 would be unmingled misery4 ,the tree of life can only be tasted in resurrection4 ,to live forever1 in a frail tabernacle1 in a body of sin and death1 would be intolerable4 ,wherefore1 the ,lord ,god drove out the man4 ,he drove him out into a world which1 everywhere1 exhibited the lamentable results of his fall4 ,the ,cherubim and the flaming sword1 too1 forbid fallen man to pluck the fruit of the tree of life2 while ,god's revelation pointed him to the death and resurrection of the seed of the woman1 as that wherein life was to be found beyond the power of death4 ,thus ,adam was a happier1 and a safer man1 outside the bounds of ,paradise1 than he had been within1 for this reason--that1 within1 his life depended upon himself2 whereas1 outside1 it depended upon another1 even a promised ,christ4 ,and as he looked up1 and beheld the ,cherubim and the flaming sword1 he could bless the hand that had set them there1 to keep the way of the tree of life1 inasmuch as the same hand had opened a better1 a safer1 and a happier way to that tree4 ,if the ,cherubim and flaming sword stopped up the way to ,paradise1 the ,lord ,jesus ,christ has opened a new and living way into the holiest of all4 ,i am the way1 the truth1 and the life2 no man cometh unto the ,father1 but by me4 7,compare ,john xiv4 #f2 ,heb4 x4 #bj47 ,in the knowledge of this1 the believer now moves onward through a world which is under the curse1--where the traces of sin are visible on all hands4 ,he has found his way1 by faith1 to the bosom of the ,father2 and while he can secretly repose there1 he is cheered by the blessed assurance that the one who has conducted him thither1 is gone to prepare a place in the many mansions of the ,father's house1 and that he will soon come again and receive him unto himself1 amid the glory of the ,father's kingdom4 ,thus1 in the bosom1 the house1 and the kingdom of the ,father1 the believer finds his present portion1 his future home and reward4 ,,footnotes3 #f ,there is a profoundly interesting thought suggested by comparing the word ,greek3 theiotes 7,rom4 i4 #bj7 with the word ,greek3 theotes 7,col4 ii4 #i47 ,they are both rendered ,godhead2 but they present a very different thought4 ,the heathen might have seen that there was something superhuman1 something divine1 in creation2 but pure1 essential1 incomprehensible ,deity dwelt in the ,adorable ,person of the ,son4 #g ,man not only accuses ,god of being the author of his fall1 but also blames him for his non-recovery4 ,how often do we hear persons say that they cannot believe unless ,god give them the power to believe2 and1 further1 that unless they are the subjects of ,god's eternal decree1 they cannot be saved4 ,,chapters ,,iv41 ,v4 ,as each section of the ,book of ,genesis opens before us1 we are furnished with fresh evidence of the fact that we are travelling over1 what a recent writer has well termed1 the seed-plot of the whole ,bible2 and not only so1 but the seed-plot of man's entire history4 ,thus1 in the fourth chapter1 we have1 in the persons of ,cain and ,abel1 the first examples of a religious man of the world1 and of a genuine man of faith4 ,born1 as they were1 outside of ,eden1 and being the sons of fallen ,adam1 they could have nothing1 natural1 to distinguish them1 one from the other4 ,they were both sinners4 ,both had a fallen nature4 ,neither was innocent4 ,it is well to be clear in reference to this1 in order that the reality of divine grace1 and the integrity of faith1 may be fully and distinctly seen4 ,if the distinction between ,cain and ,abel were founded in nature1 then it follows1 as an inevitable conclusion1 that they were not the partakers of the fallen nature of their father1 nor the participators in the circumstances of his fall2 and1 hence1 there could be no room for the display of grace1 and the exercise of faith4 ,some would teach us that every man is born with qualities and capacities which1 if rightly used1 will enable him to work his way back to ,god4 ,this is a plain denial of the fact so clearly set forth in the history now before us4 ,cain and ,abel were born1 not inside1 but outside of ,paradise4 ,they were the sons1 not of innocent1 but of fallen ,adam4 ,they came into the world as the partakers of the nature of their father2 and it mattered not in what phase that nature might display itself1 it was nature still1--fallen1 ruined1 irremediable nature4 ,that which is born of the flesh is 7not merely fleshly1 but7 flesh2 and that which is born of the ,spirit is1 7not merely spiritual1 but7 spirit4 7,john iii47 ,if ever there was a fair opportunity for the distinctive qualities1 capacities1 resources1 and tendencies of nature to manifest themselves1 the lifetime of ,cain and ,abel furnished it4 ,if there were aught in nature1 whereby it could recover its lost innocence1 and establish itself again within the bounds of ,eden1 this was the moment for its display4 ,but there was nothing of the kind4 ,they were both lost4 ,they were flesh4 ,they were not innocent4 ,adam lost his innocence and never regained it4 ,he can only be looked at as the fallen head of a fallen race1 who1 by his disobedience1 were made sinners4 7,rom4 v4 #ai47 ,he became1 so far as he was personally concerned1 the corrupt source1 from whence have emanated the corrupt streams of ruined and guilty humanity1--the dead trunk from which have shot forth the branches of a dead humanity1 morally and spiritually dead4 ,true1 as we have already remarked1 he himself was made a subject of grace1 and the possessor and exhibitor of a lively faith in a promised ,savior2 but this was not any thing natural1 but something entirely divine4 ,and1 inasmuch as it was not natural1 neither was it within the range of nature's capacity to communicate it4 ,it was not1 by any means1 hereditary4 ,adam could not bequeath nor impart his faith to ,cain or ,abel4 ,his possession thereof was simply the fruit of love divine4 ,it was implanted in his soul by divine power2 and he had not divine power to communicate it to another4 ,whatever was natural1 ,adam could1 in the way of nature1 communicate2 but nothing more4 ,and seeing that he1 as a father1 was in a condition of ruin1 his son could only be in the same4 ,as is the begetter1 so are they also that are begotten of him4 ,they must1 of necessity1 partake of the nature of him from whom they have sprung4 ,as is the earthy1 such are they also that are earthy4 7#a ,cor4 xv4 #dh47 ,nothing can be more important1 in its way1 than a correct understanding of the doctrine of federal headship4 ,if my reader will turn1 for a moment1 to ,rom4 v4 #ab-ba1 he will find that the inspired apostle looks at the whole human race as comprehended under two heads4 ,i do not attempt to dwell on the passage2 but merely refer to it1 in connection with the subject in hand4 ,the fifteenth chapter of first ,corinthians will also furnish instruction of a similar character4 ,in the first man1 we have sin1 disobedience1 and death4 ,in the ,second man1 we have righteousness1 obedience1 and life4 ,as we derive a nature from the former1 so do we also from the latter4 ,no doubt1 each nature will display1 in each specific case1 its own peculiar energies2 it will manifest1 in each individual possessor thereof1 its own peculiar powers4 ,still1 there is the absolute possession of a real1 abstract1 positive nature4 ,now1 as the mode in which we derive a nature from the first man is by birth1 so the mode in which we derive a nature from the ,second man is by new birth4 ,being born1 we partake of the nature of the former2 being born again1 we partake of the nature of the latter4 ,a newly-born infant1 though entirely incapable of performing the act which reduced ,adam to the condition of a fallen being1 is1 nevertheless1 a partaker of his nature2 and so1 also1 a newly-born child of ,god1--a newly-regenerated soul1 though having nothing whatever to do with the working-out of the perfect obedience of the man ,christ ,jesus1 is1 nevertheless1 a partaker of his nature4 ,true it is that1 attached to the former nature1 there is sin2 and attached to the latter1 there is righteousness1--man's sin1 in the former case2 ,god's righteousness in the latter3 yet1 all the while1 there is the actual1 bona fide participation of a real nature1 let the adjuncts be what they may4 ,the child of ,adam partakes of the human nature and its adjuncts2 the child of ,god partakes of the divine nature and its adjuncts4 ,the former nature is according to the will of man1 7,john i417 the latter is according to the will of ,god2 as ,st4 ,james1 by the ,holy ,ghost1 teaches us1 of his own will begat he us by the word of truth4 7,james i4 #ah47 ,from all that has been said1 it follows1 that ,abel was not distinguished from his brother ,cain by any thing natural4 ,the distinction between them was not grounded upon aught in their nature or circumstances1 for1 as to these1 there was no difference4 ,what1 therefore1 made the vast difference8 ,the answer is as simple as the gospel of the grace of ,god can make it4 ,the difference was not in themselves1 in their nature1 or their circumstances2 it lay1 entirely1 in their sacrifices4 ,this makes the matter most simple1 for any truly convicted sinner1--for any one who truly feels that he not only partakes of a fallen nature1 but is himself1 also1 a sinner4 ,the history of ,abel opens1 to such an one1 the only true ground of his approach to1 his standing before1 and his relationship with1 ,god4 ,it teaches him1 distinctly1 that he cannot come to ,god on the ground of any thing in1 of1 or pertaining to1 nature2 and he must seek1 outside himself1 and in the person and work of another1 the true and everlasting basis of his connection with the ,holy1 the ,just1 and only ,true ,god4 ,the eleventh chapter of ,hebrews sets the whole subject before us1 in the most distinct and comprehensive way4 ,by faith ,abel offered unto ,god a more excellent sacrifice 7,greek3 pleiona thysian7 than ,cain1 by which he obtained witness that he was righteous1 ,god bearing witness 7,greek3 martyrountos7 to his gifts2 and by it he being dead yet speaketh4 ,here we are taught that it was1 in nowise1 a question as to the men1 but only as to their sacrifice1--it was not a question as to the offerer1 but as to his offering4 ,here lay the grand distinction between ,cain and ,abel4 ,my reader cannot be too simple in his apprehension of this point1 for therein lies involved the truth as to any sinner's standing before ,god4 ,and1 now1 let us inquire what the offerings were4 ,and in process of time it came to pass1 that ,cain brought of the fruit of the ground an offering unto ,jehovah4 ,and ,abel1 he also brought of the firstlings of his flock1 and of the fat thereof4 ,and the ,lord had respect unto ,abel1 and to his offering2 but unto ,cain and to his offering1 he had not respect4 7,gen4 iv4 #c-e47 ,this passage sets the difference clearly before us3 ,cain offered to ,jehovah the fruit of a cursed earth1 and that1 moreover1 without any blood to remove the curse4 ,he presented an unbloody sacrifice1 simply because he had no faith4 ,had he possessed that divine principle1 it would have taught him1 even at this early moment1 that without shedding of blood there is no remission4 7,heb4 ix47 ,this is a great cardinal truth4 ,the penalty of sin is death4 ,cain was a sinner1 and1 as such1 death stood between him and ,jehovah4 ,but1 in his offering1 there was no recognition whatever of this fact4 ,there was no presentation of a sacrificed life1 to meet the claims of divine holiness1 or to answer to his own true condition as a sinner4 ,he treated ,jehovah as though he were1 altogether1 such an one as himself1 who could accept the sin-stained fruit of a cursed earth4 ,all this1 and much more1 lay involved in ,cain's unbloody sacrifice4 ,he displayed entire ignorance in reference to divine requirements1 in reference to his own character and condition as a lost and guilty sinner1 and in reference to the true state of that ground1 the fruit of which he presumed to offer4 ,no doubt1 reason might say1 what more acceptable offering could a man present1 than that which he had produced by the labor of his hands1 and the sweat of his brow8 ,reason1 and even man's religious mind1 may think thus2 but ,god thinks quite differently2 and faith is always sure to agree with ,god's thoughts4 ,god teaches1 and faith believes1 that there must be a sacrificed life1 else there can be no approach to ,god4 ,thus1 when we look at the ministry of the ,lord ,jesus1 we see1 at once1 that1 had he not died upon the cross1 all his services would have proved utterly unavailing as regards the establishment of our relationship with ,god4 ,true1 he went about doing good all his life2 but it was his death that rent the veil4 7,matt4 xxvii4 #ea47 ,naught but his death could have done so4 ,had he continued1 to the present moment1 going about doing good1 the veil would have remained entire1 to bar the worshipper's approach into the holiest of all4 ,hence we can see the false ground on which ,cain stood as an offerer and a worshipper4 ,an unpardoned sinner coming into the presence of ,jehovah1 to present an unbloody sacrifice1 could only be regarded as guilty of the highest degree of presumption4 ,true1 he had toiled to produce this offering2 but what of that8 ,could a sinner's toil remove the curse and stain of sin8 ,could it satisfy the claims of an infinitely holy ,god8 ,could it furnish a proper ground of acceptance for a sinner8 ,could it set aside the penalty which was due to sin8 ,could it rob death of its sting1 or the grave of its victory8 ,could it do any or all of these things8 ,impossible4 ,without shedding of blood is no remission4 ,cain's unbloody sacrifice1 like every other unbloody sacrifice1 was not only worthless1 but actually abominable1 in the divine estimation4 ,it not only demonstrated his entire ignorance of his own condition1 but also of the divine character4 ,god is not worshipped with men's hands as though he needed any thing4 ,and yet ,cain thought he could be thus approached4 ,and every mere religionist thinks the same4 ,cain has had many millions of followers1 from age to age4 ,cain-worship has abounded all over the world4 ,it is the worship of every unconverted soul1 and is maintained by every false system of religion under the sun4 ,man would fain make ,god a receiver instead of a giver2 but this cannot be2 for1 it is more blessed to give than to receive2 and1 assuredly1 ,god must have the more blessed place4 ,without all contradiction1 the less is blessed of the better4 ,who hath first given to him8 ,god can accept the smallest gift from a heart which has learnt the deep truth contained in those words1 of thine own have we given thee2 but1 the moment a man presumes to take the place of the first giver1 ,god's reply is1 if ,i were hungry1 ,i would not tell thee2 for he is not worshipped with men's hands1 as though he needed any thing1 seeing he giveth to all life and breath and all things4 ,the great ,giver of all things cannot possibly need any thing4 ,praise is all that we can offer to ,god2 but this can only be offered in the full and clear intelligence that our sins are all put away2 and this again can only be known by faith in the virtue of an accomplished atonement4 ,my readers may pause1 here1 and read prayerfully the following scriptures1 namely1 ,psalm i42 ,isaiah i4 #aa-ah2 and ,acts xvii4 #bb-cd1 in all of which he will find distinctly laid down the truth as to man's true position before ,god1 as also the proper ground of worship4 ,let us now consider ,abel's sacrifice4 ,and ,abel1 he also brought of the firstlings of his flock1 and of the fat thereof4 ,in other words1 he entered1 by faith1 into the glorious truth1 that ,god could be approached by sacrifice2 that there was such a thing as a sinner's placing the death of another between himself and the consequence of his sin1 that the claims of ,god's nature and the attributes of his character could be met by the blood of a spotless victim1--a victim offered to meet ,god's demands1 and the sinner's deep necessities4 ,this is1 in short1 the doctrine of the cross1 in which alone the conscience of a sinner can find repose1 because1 therein1 ,god is fully glorified4 ,every divinely-convicted sinner must feel that death and judgment are before him1 as the due reward of his deeds2 nor can he1 by aught that he can accomplish1 alter that destiny4 ,he may toil and labor2 he may1 by the sweat of his brow1 produce an offering2 he may make vows and resolutions2 he may alter his way of life2 he may reform his outward character2 he may be temperate1 moral1 upright1 and1 in the human acceptation of the word1 religious2 he may1 though entirely destitute of faith1 read1 pray1 and hear sermons4 ,in short1 he may do any thing1 or every thing which lies within the range of human competency2 but1 notwithstanding all1 death and judgment are before him4 ,he has not been able to disperse those two heavy clouds which have gathered upon the horizon4 ,there they stand2 and1 so far from being able to remove them1 by all his doings1 he can only live in the gloomy anticipation of the moment when they shall burst upon his guilty head4 ,it is impossible for a sinner1 by his own works1 to place himself in life and triumph1 at the other side of death and judgment1--yea1 his very works are only performed for the purpose of preparing him1 if possible1 for those dreaded realities4 ,here1 however1 is exactly where the cross comes in4 ,in that cross1 the convicted sinner can behold a divine provision for all his guilt and all his need4 ,there1 too1 he can see death and judgment entirely removed from the scene1 and life and glory set in their stead4 ,christ has cleared the prospect of death and judgment1 so far as the true believer is concerned1 and filled it with life1 righteousness1 and glory4 ,he hath abolished death1 and brought life and incorruptibility to light1 through the gospel4 7#b ,tim4 i4 #aj47 ,he has glorified ,god in the putting away of that which would have separated us1 forever1 from his holy and blissful presence4 ,he has put away sin1 and hence it is gone4 7,heb4 ix4 #bf47 ,all this is1 in type1 set forth in ,abel's more excellent sacrifice4 ,there was no attempt1 on ,abel's part1 to set aside the truth as to his own condition1 and proper place as a guilty sinner1--no attempt to turn aside the edge of the flaming sword1 and force his way back to the tree of life1--no presumptuous offering of an unbloody sacrifice1--no presentation of the fruit of a cursed earth to ,jehovah1--he took the real ground of a sinner1 and1 as such1 set the death of a victim between him and his sins1 and between his sins and the holiness of a sin-hating ,god4 ,this was most simple4 ,abel deserved death and judgment1 but he found a substitute4 ,thus is it with every poor1 helpless1 self-condemned1 conscience-smitten sinner4 ,christ is his substitute1 his ransom1 his most excellent sacrifice1 his ,,all4 ,such an one will feel1 like ,abel1 that the fruit of the ground could never avail for him2 that were he to present to ,god the fairest fruits of earth1 he would still have a sin-stained conscience1 inasmuch as without shedding of blood is no remission4 ,the richest fruits1 and the most fragrant flowers1 in the greatest profusion1 could not remove a single stain from the conscience4 ,nothing but the perfect sacrifice of the ,son of ,god can give ease to the heart and conscience4 ,all who by faith lay hold of that divine reality1 will enjoy a peace which the world can neither give nor take away4 ,it is faith which puts the soul in present possession of this peace4 ,being justified by faith1 we have peace with ,god1 through our ,lord ,jesus ,christ4 7,rom4 v4 #a47 ,by faith ,abel offered unto ,god a more excellent sacrifice than ,cain4 ,it is not a question of feeling1 as so many would make it4 ,it is entirely a question of faith in an accomplished fact1--faith wrought in the soul of a sinner1 by the power of the ,holy ,ghost4 ,this faith is something quite different from a mere feeling of the heart1 or an assent of the intellect4 ,feeling is not faith4 ,intellectual assent is not faith4 ,some would make faith to be the mere assent of the intellect to a certain proposition4 ,this is fearfully false4 ,it makes the question of faith human1 whereas it is really divine4 ,it reduces it to the level of man1 whereas it really comes from ,god4 ,faith is not a thing of to-day or to-morrow4 ,it is an imperishable principle1 emanating from an eternal source1 even ,god himself3 it lays hold of ,god's truth1 and sets the soul in ,god's presence4 ,mere feeling and sentimentality can never rise above the source from whence they emanate2 and that source is self2 but faith has to do with ,god and his eternal word1 and is a living link1 connecting the heart that possesses it with ,god who gives it4 ,human feelings1 however intense1--human sentiments1 however refined1--could not connect the soul with ,god4 ,they are neither divine nor eternal1 but are human and evanescent4 ,they are like ,jonah's gourd1 which sprang up in a night1 and perished in a night4 ,not so faith4 ,that precious principle partakes of all the value1 all the power1 and all the reality of the source from whence it emanates1 and the object with which it has to do4 ,it justifies the soul2 7,rom4 v4 #a27 it purifies the heart2 7,acts xv4 #i27 it works by love2 7,gal4 v4 #f27 it overcomes the world4 7#a ,john v4 #d47 ,feeling and sentiment never could accomplish such results3 they belong to nature and to earth1--faith belongs to ,god and to heaven2 they are occupied with self1--faith is occupied with ,christ2 they look inward and downward1--faith looks outward and upward2 they leave the soul in darkness and doubt1--faith leads it into light and peace2 they have to do with one's own fluctuating condition1--faith has to do with ,god's immutable truth1 and ,christ's eternally-enduring sacrifice4 ,no doubt1 faith will produce feelings and sentiments1--spiritual feelings and truthful sentiments1--but the fruits of faith must never be confounded with faith itself4 ,i am not justified by feelings1 nor yet by faith and feelings1 but simply by faith4 ,and why8 ,because faith believes ,god when he speaks2 it takes him at his word2 it apprehends him as he has revealed himself in the person and work of the ,lord ,jesus ,christ4 ,this is life1 righteousness1 and peace4 ,to apprehend ,god as he is1 is the sum of all present and eternal blessedness4 ,when the soul finds out ,god1 it has found out all it can possibly need1 here or hereafter2 but he can only be known by his own revelation1 and by the faith which he himself imparts1 and which1 moreover1 always seeks divine revelation as its proper object4 ,thus1 then1 we can in some measure enter into the meaning and power of the statement1 ,by faith ,abel offered unto ,god a more excellent sacrifice than ,cain4 ,cain had no faith1 and therefore he offered an unbloody sacrifice4 ,abel had faith1 and therefore he offered both blood and fat1 which1 in type1 set forth the presentation of the life1 and also the inherent excellency of the ,person of ,christ4 ,the blood set forth the former2 the fat shadowed forth the latter4 ,both blood and fat were forbidden to be eaten under the ,mosaic economy4 ,the blood is the life2 and man1 under law1 had no title to life4 ,but1 in the sixth of ,john we are taught that unless we eat blood we have no life in us4 ,christ is the life4 ,there is not a spark of life outside of him4 ,all out of ,christ is death4 ,in him was life1 and in none else4 ,now1 he gave up his life on the cross2 and1 to that life1 sin was by imputation attached1 when the blessed ,one was nailed to the cursed tree4 ,hence1 in giving up his life1 he gave up also the sin attached thereto1 so that it is effectually put away1 having been left in his grave from which he rose triumphant1 in the power of a new life1 to which righteousness as distinctly attaches itself as did sin to that life which he gave up on the cross4 ,this will help us to an understanding of an expression used by our blessed ,lord after his resurrection1 ,a spirit hath not flesh and bones1 as ye see me have4 ,he did not say1 flesh and blood2 because1 in resurrection1 he had not assumed into his sacred person the blood which he had shed out upon the cross as an atonement for sin4 ,the life of the flesh is in the blood1 and ,i have given it to you upon the altar to make an atonement for your souls3 for it is the blood which maketh an atonement for the soul4 7,lev4 xvii4 #aa47 ,close attention to this point will have the effect of deepening in our souls the sense of the completeness of the putting away of sin by the death of ,christ2 and we know that whatever tends to deepen our sense of that glorious reality1 must necessarily tend to the fuller establishment of our peace1 and to the more effectual promotion of the glory of ,christ as connected with our testimony and service4 ,we have already referred to a point of much interest and value in the history of ,cain and ,abel1 and that is1 the entire identification of each with the offering which he presented4 ,my reader cannot possibly bestow too much attention upon this4 ,the question1 in each case1 was not as to the person of the offerer2 but entirely as to the character of his offering4 ,hence1 of ,abel we read that ,god testified of his gifts4 ,he did not bear witness to ,abel1 but to ,abel's sacrifice2 and this fixes distinctly the proper ground of a believer's peace and acceptance before ,god4 ,there is a constant tendency in the heart to ground our peace and acceptance upon something in or about ourselves1 even though we admit that that something is wrought by the ,holy ,ghost4 ,hence arises the constant looking in1 when the ,holy ,ghost would ever have us looking out4 ,the question for every believer is not1 what am ,i8 but1 what is ,christ8 ,having come to ,god in the name of ,jesus1 he is wholly identified with him1 and accepted in his name1 and1 moreover1 can no more be rejected than the ,one in whose name he has come4 ,before ever a question can be raised as to the feeblest believer1 it must be raised as to ,christ himself4 ,but this latter is clearly impossible1 and thus the security of the believer is established upon a foundation which nothing can possibly move4 ,being in himself a poor worthless sinner1 he has come in the name of ,christ1 he is identified with ,christ1 accepted in and as ,christ1 bound up in the same bundle of life with ,christ4 ,god testifies1 not of him1 but of his gift1 and his gift is ,christ4 ,all this is most tranquillizing and consolatory4 ,it is our happy privilege to be able1 in the confidence of faith1 to refer every objection and every objector to ,christ and his finished atonement4 ,all our springs are in him4 ,in him we boast all the day long4 ,our confidence is not in ourselves1 but in him who hath wrought every thing for us4 ,we hang on his name1 trust in his work1 gaze on his person1 and wait for his coming4 ,but the carnal mind at once displays its enmity against all this truth which so gladdens and satisfies the heart of a believer4 ,thus it was with ,cain4 ,he was very wroth1 and his countenance fell4 ,that which filled ,abel with peace1 filled ,cain with wrath4 ,cain1 in unbelief1 despised the only way in which a sinner could come to ,god4 ,he refused to offer blood1 without which there can be no remission2 and then1 because he was not received1 in his sins1 and because ,abel was accepted1 in his gift1 he was wroth1 and his countenance fell4 ,and yet1 how else could it be8 ,he should either be received with his sins1 or without them2 but ,god could not receive him with them1 and he would not bring the blood which alone maketh atonement2 and1 therefore1 he was rejected1 and1 being rejected1 he manifests in his ways the fruits of corrupt religion4 ,he persecutes and murders the true witness1--the accepted1 justified man1--the man of faith2 and1 in so doing1 he stands as the model and forerunner of all false religionists in every age4 ,at all times1 and in all places1 men have shown themselves more ready to persecute on religious grounds than on any other4 ,this is ,cain-like4 ,justification--full1 perfect1 unqualified justification1 by faith only1 makes ,god every thing1 and man nothing3 and man does not like this2 it causes his countenance to fall1 and draws out his anger4 ,not that he can give any reason for his anger2 for it is not1 as we have seen1 a question of man at all1 but only of the ground on which he appears before ,god4 ,had ,abel been accepted on the ground of aught in himself1 then1 indeed1 ,cain's wrath and his fallen countenance would have had some just foundation2 but1 inasmuch as he was accepted1 exclusively on the ground of his offering2 and1 inasmuch as it was not to him1 but to his gift1 that ,jehovah bore testimony1 his wrath was entirely without any proper basis4 ,this is brought out in ,jehovah's word to ,cain3 ,if thou doest well1 7or1 as the ,,lxx4 reads it1 if thou offer correctly1 ,greek3 orthos prosenenkes17 shalt thou not be accepted8 ,the well-doing had reference to the offering4 ,abel did well by hiding himself behind an acceptable sacrifice4 ,cain did badly by bringing an offering without blood2 and all his after-conduct was but the legitimate result of his false worship4 ,and ,cain talked with ,abel his brother3 and it came to pass1 when they were in the field1 that ,cain rose up against ,abel his brother1 and slew him4 ,thus has it ever been2 the ,cains have persecuted and murdered the ,abels4 ,at all times1 man and his religion are the same2 faith and its religion are the same3 and wherever they have met1 there has been conflict4 ,however1 it is well to see that ,cain's act of murder was the true consequence--the proper fruit--of his false worship4 ,his foundation was bad1 and the superstructure erected thereon was also bad4 ,nor did he stop at the act of murder2 but having heard the judgment of ,god thereon1 despairing of forgiveness through ignorance of ,god1 he went forth from his blessed presence1 and built a city1 and had in his family the cultivators of the useful and ornamental sciences1--agriculturists1 musicians1 and workers in metals4 ,through ignorance of the divine character1 he pronounced his sin too great to be pardoned4#h ,it was not that he really knew his sin1 but that he knew not ,god4 ,he fully exhibited the terrible fruit of the fall in the very thought of ,god to which he gave utterance4 ,he did not want pardon1 because he did not want ,god4 ,he had no true sense of his own condition2 no aspirations after ,god2 no intelligence as to the ground of a sinner's approach to ,god4 ,he was radically corrupt1--fundamentally wrong2 and all he wanted was to get out of the presence of ,god1 and lose himself in the world and its pursuits4 ,he thought he could live very well without ,god1 and he therefore set about decorating the world as well as he could1 for the purpose of making it a respectable place1 and himself a respectable man therein1 though in ,god's view it was under the curse1 and he was a fugitive and a vagabond4 ,such was the way of ,cain1 in which way millions are at this moment rushing on4 ,such persons are not by any means divested of the religious element in their character4 ,they would like to offer something to ,god2 to do something for him4 ,they deem it right to present to him the results of their own toil4 ,they are ignorant of themselves1 ignorant of ,god2 but with all this there is the diligent effort to improve the world2 to make life agreeable in various ways2 to deck the scene with the fairest colors4 ,god's remedy to cleanse is rejected1 and man's effort to improve is put in its place4 ,this is the way of ,cain4 7,jude #aa47 ,and1 my reader1 you have only to look around you to see how this way prevails at the present moment4 ,though the world is stained with the blood of a greater than ,abel1 even with the blood of ,christ2 yet see what an agreeable place man seeks to make of it6 ,as in ,cain's day1 the grateful sounds of the harp and organ1 no doubt1 completely drowned1 to man's ear1 the cry of ,abel's blood2 so now1 man's ear is filled with other sounds than those which issue from ,calvary1 and his eye filled with other objects than a crucified ,christ4 ,the resources of his genius1 too1 are put forth to render this world a hot-house1 in which are produced1 in their rarest form1 all the fruits for which nature so eagerly longs4 ,and not merely are the real wants of man1 as a creature1 supplied1 but the inventive genius of the human mind has been set to work for the purpose of devising things1 which1 the moment the eye sees1 the heart desires1 and not only desires1 but imagines that life would be intolerable without them4 ,thus1 for instance1 some years ago1 people were content to devote three or four days to the accomplishing of a journey of one hundred miles2 but now they can accomplish it in three or four hours2 and not only so1 but they will complain sadly if they happen to be five or ten minutes late4 ,in fact1 man must be saved the trouble of living4 ,he must travel without fatigue1 and he must hear news without having to exercise patience for it4 ,he will lay iron rails across the earth1 and electric wires beneath the sea1 as if to anticipate1 in his own way1 that bright and blissful age when there shall be no more sea4#i ,in addition to all this1 there is abundance of religion1 so called2 but1 alas6 charity itself is compelled to harbor the apprehension1 that very much of what passes for religion is but a screw in the vast machine1 which has been constructed for man's convenience1 and man's exaltation4 ,man would not be without religion4 ,it would not be respectable2 and1 therefore1 he is content to devote one-seventh of his time to religion2 or1 as he thinks and professes1 to his eternal interests2 and then he has six-sevenths to devote to his temporal interests2 but whether he works for time or eternity1 it is for himself1 in reality4 ,such is the way of ,cain4 ,let my reader ponder it well4 ,let him see where this way begins1 whither it tends1 and where it terminates4 ,how different the way of the man of faith6 ,abel felt and owned the curse2 he saw the stain of sin1 and1 in the holy energy of faith1 offered that which met it1 and met it thoroughly1--met it divinely4 ,he sought and found a refuge in ,god himself2 and instead of building a city on the earth1 he found but a grave in its bosom4 ,the earth1 which on its surface displayed the genius and energy of ,cain and his family1 was stained underneath with the blood of a righteous man4 ,let the man of the world remember this2 let the man of ,god remember it2 let the worldly-minded ,christian remember it4 ,the earth which we tread upon is stained by the blood of the ,son of ,god4 ,the very blood which justifies the ,church condemns the world4 ,the dark shadow of the cross of ,jesus may be seen by the eye of faith1 looming over all the glitter and glare of this evanescent world4 ,the fashion of this world passeth away4 ,it will soon all be over1 so far as the present scene is concerned4 ,the way of ,cain will be followed by the error of ,balaam1 in its consummated form2 and then will come the gainsaying of ,core2 and what then8 ,the pit will open its mouth to receive the wicked1 and close it again1 to shut them up in blackness of darkness forever4 7,jude #ac47 ,in full confirmation of the foregoing lines1 we may run the eye over the contents of ,chapter ,v4 and find therein the humiliating record of man's weakness1 and subjection to the rule of death4 ,he might live for hundreds of years1 and beget sons and daughters2 but1 at last1 it must be recorded that he died4 ,death reigned from ,adam to ,moses4 ,and1 again1 ,it is appointed unto men once to die4 ,man cannot get over this4 ,he cannot1 by steam1 or electricity1 or any thing else within the range of his genius1 disarm death of its terrible sting4 ,he cannot1 by his energy1 set aside the sentence of death1 although he may produce the comforts and luxuries of life4 ,but whence came this strange and dreaded thing1 death8 ,st4 ,paul gives us the answer3 ,by one man sin entered into the world1 and death by sin4 7,rom4 v4 #ab47 ,here we have the origin of death4 ,it came by sin4 ,sin snapped asunder the link which bound the creature to the living ,god2 and1 that being done1 he was handed over to the dominion of death1 which dominion he had no power whatever to shake off4 ,and this1 be it observed1 is one of the many proofs of the fact of man's total inability to meet ,god4 ,there can be no fellowship between ,god and man1 save in the power of life2 but man is under the power of death2 hence1 on natural grounds1 there can be no fellowship4 ,life can have no fellowship with death1 no more than light with darkness1 or holiness with sin4 ,man must meet ,god on an entirely new ground1 and on a new principle1 even faith2 and this faith enables him to recognize his own position1 as sold under sin1 and1 therefore1 subject to death2 while1 at the same time1 it enables him to apprehend ,god's character1 as the dispenser of a new life1--life beyond the power of death1--a life which can never be touched by the enemy1 nor forfeited by us4 ,this it is which marks the security of the believer's life4 ,christ is his life1--a risen1 glorified ,christ1--a ,christ victorious over every thing that could be against us4 ,adam's life was founded upon his own obedience2 and1 therefore1 when he disobeyed1 life was forfeited4 ,but ,christ1 having life in himself1 came down into this world1 and fully met all the circumstances of man's sin1 in every possible form2 and1 by submitting to death1 destroyed him who had the power thereof1 and1 in resurrection1 becomes the ,life and ,righteousness of all who believe in his most excellent name4 ,now1 it is impossible that ,satan can touch this life1 either in its source1 its channel1 its power1 its sphere1 or its duration4 ,god is its source2 a risen ,christ1 its channel2 the ,holy ,ghost1 its power2 heaven1 its sphere2 and eternity1 its duration4 ,hence1 therefore1 as might be expected1 to one possessing this wondrous life1 the whole scene is changed2 and while1 in one sense1 it must be said1 in the midst of life we are in death1 yet1 in another sense1 it can be said1 in the midst of death we are in life4 ,there is no death in the sphere into which a risen ,christ introduces his people4 ,how could there be8 ,has not he abolished it8 ,it cannot be an abolished and an existing thing at the same time and to the same people2 but ,god's word tells us it is abolished4 ,christ emptied the scene of death1 and filled it with life2 and1 therefore1 it is not death1 but glory that lies before the believer4 ,death is behind him1 and behind him forever4 ,as to the future1 it is all glory1--cloudless glory4 ,true1 it may be his lot to fall asleep1--to sleep in ,jesus1--but that is not death1 but life in earnest4 ,the mere matter of departing to be with ,christ cannot alter the specific hope of the believer1 which is to meet ,christ in the air1 to be with him1 and like him1 forever4 ,of this we have a very beautiful exemplification in ,enoch1 who forms the only exception to the rule of ,chap4 ,v4 ,the rule is1 he died2 the exception is1 he should not see death4 ,by faith ,enoch was translated that he should not see death2 and was not found1 because ,god had translated him2 for before his translation he had this testimony1 that he pleased ,god4 7,heb4 xi4 #e47 ,enoch was the seventh from ,adam2 and it is deeply interesting to find1 that death was not suffered to triumph over the seventh2 but that1 in his case1 ,god interfered1 and made him a trophy of his own glorious victory over all the power of death4 ,the heart rejoices1 after reading1 six times1 the sad record1 he died1 to find1 that the seventh did not die2 and when we ask1 ,how was this8 the answer is1 by faith4 ,enoch lived in the faith of his translation1 and walked with ,god three hundred years4 ,this separated him1 practically1 from all around4 ,to walk with ,god must1 necessarily1 put one outside the sphere of this world's thoughts4 ,enoch realized this2 for1 in his day1 the spirit of the world was manifested2 and then1 too1 as now1 it was opposed to all that was of ,god4 ,the man of faith felt he had naught to do with the world1 save to be a patient witness therein of the grace of ,god and of coming judgment4 ,the sons of ,cain might spend their energies in the vain attempt to improve a cursed world1 but ,enoch found a better world1 and lived in the power of it4#aj ,his faith was not given him to improve the world1 but to walk with ,god4 ,and oh1 how much is involved in these three words1 walked with ,god6 ,what separation and self-denial6 what holiness and moral purity6 what grace and gentleness6 what humility and tenderness6 and yet1 what zeal and energy6 ,what patience and long-suffering6 and yet what faithfulness and uncompromising decision6 ,to walk with ,god comprehends every thing within the range of the divine life1 whether active or passive4 ,it involves the knowledge of ,god's character as he has revealed it4 ,it involves1 too1 the intelligence of the relationship in which we stand to him4 ,it is not a mere living by rules and regulations2 nor laying down plans of action2 nor in resolutions to go hither and thither1 to do this or that4 ,to walk with ,god is far more than any or all of these things4 ,moreover1 it will sometimes carry us right athwart the thoughts of men1 and even of our brethren1 if they are not themselves walking with ,god4 ,it may1 sometimes1 bring against us the charge of doing too much3 at other times1 of doing too little2 but the faith that enables one to walk with ,god1 enables him also to attach the proper value to the thoughts of man4 ,thus we have1 in ,abel and ,enoch1 most valuable instruction as to the sacrifice on which faith rests2 and1 as to the prospect which hope now anticipates2 while1 at the same time1 the walk with ,god takes in all the details of actual life which lie between those two points4 ,the ,lord will give grace and glory2 and between the grace that has been1 and the glory that is to be1 revealed1 there is the happy assurance1 that no good thing will he withhold from them that walk uprightly4 7,psalm lxxxiv4 #aa47 ,it has been remarked1 that the cross and the coming of the ,lord form the termini of the ,church's existence1 and these termini are prefigured in the sacrifice of ,abel1 and the translation of ,enoch4 ,the ,church knows her entire justification through the death and resurrection of ,christ1 and she waits for the day when he shall come and receive her to himself4 ,she1 through the ,spirit1 waits for the hope of righteousness by faith4 7,gal4 v4 #e47 ,she does not wait for righteousness1 inasmuch as she1 by grace1 has that already2 but she waits for the hope which properly belongs to the condition into which she has been introduced4 ,my reader should seek to be clear as to this4 ,some expositors of prophetic truth1 from not seeing the ,church's specific place1 portion1 and hope1 have made sad mistakes4 ,they have1 in effect1 cast so many dark clouds and thick mists around the bright and morning star1 which is the proper hope of the ,church1 that many saints1 at the present moment1 seem unable to rise above the hope of the ,god-fearing remnant of ,israel1 which is to see the ,sun of righteousness arise with healing in his wings4 7,mal4 iv47 ,nor is this all4 ,very many have been deprived of the moral power of the hope of ,christ's appearing1 by being taught to look for various events and circumstances previous to the moment of his manifestation to the ,church4 ,the restoration of the ,jews1 the development of ,nebuchadnezzar's image1 the revelation of the man of sin1--all these things1 it is maintained1 must take place ere ,christ comes4 ,that this is not true1 might be proved from numerous passages of ,new-,testament scripture1 were this the fitting place to adduce them4 ,the ,church1 like ,enoch1 will be taken away from the evil around1 and the evil to come4 ,enoch was not left to see the world's evil rise to a head1 and the judgment of ,god poured forth upon it4 ,he saw not the fountains of the great deep broken up1 nor the windows of heaven opened4 ,he was taken away before any of these things occurred2 and he stands before the eye of faith as a beautiful figure of those1 who shall not all sleep1 but shall all be changed1 in a moment1 in the twinkling of an eye4 7#a ,cor4 xv4 #ea1 #eb47 ,translation1 not death1 was the hope of ,enoch2 and1 as to the ,church's hope1 it is thus briefly expressed by the apostle1 ,to wait for the ,son from heaven4 7#a ,thess4 i4 #aj47 ,this1 the simplest and most unlettered ,christian can understand and enjoy4 ,its power1 too1 he can1 in some measure1 experience and manifest4 ,he may not be able to study prophecy very deeply1 but he can1 blessed be ,god1 taste the blessedness1 the reality1 the comfort1 the power1 the elevating and separating virtue of that celestial hope which properly belongs to him as a member of that heavenly body1 the ,church2 which hope is not merely to see the ,sun of righteousness1 how blessed soever that may be in its place1 but to see the bright and morning star4 7,rev4 ii4 #bh47 ,and as1 in the natural world1 the morning star is seen1 by those who watch for it1 before the sun rises1 so ,christ1 as the morning star1 will be seen by the ,church1 before the remnant of ,israel can behold the beams of the ,sun4 ,,footnotes3 #h ,the word used by ,cain is ,hebrew3 minneso' which occurs in ,psalm xxxii4 #a1 whose transgression is forgiven4 ,the ,,lxx4 renders it by ,greek3 aphethenai1 to be remitted4 #i ,true1 the ,lord is using all those things for the furtherance of his own gracious ends2 and the ,lord's servant can freely use them also2 but this does not hinder our seeing the spirit which originates and characterizes them4 #aj ,it is very evident that ,enoch knew nothing whatever about the mode of making the best of both worlds4 ,to him there was but one world4 ,thus it should be with us4 ,,chapters ,,vi4-,,ix4 ,we have now arrived at a deeply-important and strongly-marked division of our book4 ,enoch has passed off the scene4 ,his walk1 as a stranger on earth1 has terminated in his translation to heaven4 ,he was taken away before human evil had risen to a head1 and1 therefore1 before the divine judgment had been poured out4 ,how little influence his course and translation had upon the world is manifest from the first two verses of ,chapter ,,vi4 ,and it came to pass1 when men began to multiply on the face of the earth1 and daughters were born unto them1 that the sons of ,god saw the daughters of men that they were fair2 and they took them wives of all which they chose4 ,the mingling of that which is of ,god with that which is of man is a special form of evil1 and a very effectual engine1 in ,satan's hand1 for marring the testimony of ,christ on the earth4 ,this mingling may frequently wear the appearance of something very desirable2 it may often look like a wider promulgation of that which is of ,god1--a fuller and a more vigorous outgoing of a divine influence1--a something to be rejoiced in rather than to be deplored3 but our judgment as to this will depend entirely upon the point of view from which we contemplate it4 ,if we look at it in the light of ,god's presence1 we cannot possibly imagine that an advantage is gained when the people of ,god mingle themselves with the children of this world2 or when the truth of ,god is corrupted by human admixture4 ,such is not the divine method of promulgating truth1 or of advancing the interests of those1 who ought to occupy the place of witnesses for him on the earth4 ,separation from all evil is ,god's principle2 and this principle can never be infringed without serious damage to the truth4 ,in the narrative now before us1 we see that the union of the sons of ,god with the daughters of men led to the most disastrous consequences4 ,true1 the fruit of that union seemed exceedingly fair1 in man's judgment1 as we read1 the same became mighty men1 which were of old1 men of renown2 yet1 ,god's judgment was quite different4 ,he seeth not as man seeth4 ,his thoughts are not as ours4 ,god saw that the wickedness of man was great in the earth1 and that every imagination of the thoughts of his heart was only evil continually4 ,such was man's condition before ,god1--evil only--evil continually4 ,so much for the mingling of the holy with the profane4 ,thus it must ever be4 ,if the holy seed will not maintain its purity1 all must be forfeited1 as regards testimony on the earth4 ,satan's first effort was to frustrate ,god's purpose1 by putting the holy seed to death2 and when that failed1 he sought to gain his end by corrupting it4 ,now1 it is of the deepest moment that my reader should clearly understand the aim1 the character1 and the result of this union between the sons of ,god and the daughters of men4 ,there is great danger1 at the present day1 of compromising truth for the sake of union4 ,this should be carefully guarded against4 ,there can be no true union attained at the expense of truth4 ,the true ,christian's motto should ever be--maintain truth at all cost2 if union can be promoted in this way1 so much the better2 but maintain the truth4 ,the principle of expediency1 on the contrary1 may be thus enunciated3--,promote union at all cost2 if truth can be maintained as well1 so much the better2 but promote union4 ,this latter principle can only be carried out at the expense of all that is divine in the way of testimony4#aa ,there can1 evidently1 be no true testimony where truth is forfeited2 and hence1 in the case of the antediluvian world1 we see that the unhallowed union between the holy and the profane--between that which was divine and that which was human--only had the effect of bringing the evil to a head1 and then ,god's judgment was poured out4 ,the ,lord said1 ,i will destroy man4 ,nothing less would do4 ,there must be the entire destruction of that which had corrupted ,god's way on the earth4 ,the mighty men1 and men of renown1 must all be swept away1 without distinction4 ,all flesh must be set aside1 as utterly unfit for ,god4 ,the end of all flesh is come before me4 ,it was not merely the end of some flesh2 no1 it was all corrupt1 in the sight of ,jehovah1--all irrecoverably bad4 ,it had been tried1 and found wanting2 and the ,lord announces his remedy to ,noah in these words1 ,make thee an ark of gopher wood4 ,thus was ,noah put in possession of ,god's thoughts about the scene around him4 ,the effect of the word of ,god was to lay bare the roots of all that which man's eye might rest upon with complacency and pride4 ,the human heart might swell with pride1 and the bosom heave with emotion1 as the eye ran down along the brilliant ranks of men of art1 men of skill1 men of might1 and men of renown4 ,the sound of the harp and the organ might send a thrill through the whole soul1 while1 at the same time1 the ground was cultivated1 and man's necessities were provided for in such a way as to contradict every thought in reference to approaching judgment4 ,but1 oh6 those solemn words1 ,i will destroy6 ,what a heavy gloom they would necessarily cast over the glittering scene6 ,could not man's genius invent some way of escape8 ,could not the mighty man deliver himself by his much strength8 ,alas1 no3 there was one way of escape1 but it was revealed to faith1 not to sight1--not to reason1--not to imagination4 ,by faith ,noah1 being warned of ,god1 of things not seen as yet1 moved with fear 7,greek3 eulabetheis71 prepared an ark to the saving of his house2 by the which he condemned the world1 and became heir of the righteousness which is by faith4 7,heb4 xi4 #g47 ,the word of ,god brings his light to shine upon all that by which man's heart is deceived4 ,it removes1 completely1 the gilding with which the serpent covers a vain1 deceitful1 passing world1 over which hangs the sword of divine judgment4 ,but it is only faith that will be warned of ,god1 when the things of which he speaks are not seen as yet4 ,nature is governed by what it sees1--it is governed by its senses4 ,faith is governed by the pure word of ,god2 7inestimable treasure in this dark world67 this gives stability1 let outward appearances be what they may4 ,when ,god spoke to ,noah of judgment impending1 there was no sign of it4 ,it was not seen as yet2 but the word of ,god made it a present reality to the heart that was enabled to mix that word with faith4 ,faith does not wait to see a thing1 ere it believes1 for faith cometh by hearing1 and hearing by the word of ,god4 ,all that the man of faith needs1 is to know that ,god has spoken2 this imparts perfect certainty to his soul4 ,thus saith the ,lord1 settles every thing4 ,a single line of sacred scripture is an abundant answer to all the reasonings and all the imaginations of the human mind2 and when one has the word of ,god as the basis of his convictions1 he may calmly stand against the full tide of human opinion and prejudice4 ,it was the word of ,god which sustained the heart of ,noah during his long course of service2 and the same word has sustained the millions of ,god's saints from that day to this1 in the face of the world's contradiction4 ,hence1 we cannot set too high a value upon the word of ,god4 ,without it1 all is dark and uncertainty2 with it1 all is light and peace4 ,where it shines1 it marks out for the man of ,god a sure and blessed path2 where it shines not1 one is left to wander amid the bewildering mazes of human tradition4 ,how could ,noah have preached righteousness for #abj years if he had not had the word of ,god as the ground of his preaching8 ,how could he have withstood the scoffs and sneers of an infidel world8 ,how could he have persevered in testifying of judgment to come1 when not a cloud appeared on the world's horizon8 ,impossible4 ,the word of ,god was the ground on which he stood1 and the ,spirit of ,christ enabled him to occupy1 with holy decision1 that elevated and immovable ground4 ,and now1 my beloved ,christian reader1 what else have we wherewith to stand1 in service for ,christ1 in an evil day1 like the present8 ,surely1 nothing2 nor do we want aught else4 ,the word of ,god1 and the ,holy ,ghost1 by whom alone that word can be understood1 applied1 or used1 are all we want to equip us perfectly--to furnish us thoroughly--to all good works1 under whatever head those works may range themselves4 7#b ,tim4 iii4 #af1 #ag47 ,what rest for the heart6 ,what relief from all ,satan's imagery1 and man's imaginations6 ,god's pure1 incorruptible1 eternal word6 ,may our hearts adore him for the inestimable treasure6 ,every imagination of the thoughts of man's heart was only evil continually2 but ,god's word was the simple resting-place of ,noah's heart4 ,god said unto ,noah1 ,the end of all flesh is come before me4444 ,make thee an ark of gopher wood4 ,here was man's ruin1 and ,god's remedy4 ,man had been allowed to pursue his career to the utmost limit1 to bring his principles and ways to maturity4 ,the leaven had worked and filled the mass4 ,the evil had reached its climax4 ,all flesh had become so bad that it could not be worse2 wherefore nothing remained but for ,god to destroy it totally2 and1 at the same time1 to save all those who should be found1 according to his eternal counsels1 linked with the eighth person1--the only righteous man then existing4 ,this brings out the doctrine of the cross in a very vivid manner4 ,there we find at once ,god's judgment of nature with all its evil2 and1 at the same time1 the revelation of his saving grace1 in all its fulness1 and in all its perfect adaptation to those who have really reached the lowest point of their moral condition1 as judged by himself4 ,the ,day-spring from on high hath visited us4 7,luke i4 #gh47 ,where8 ,just where we are1 as sinners4 ,god has come down to the very deepest depths of our ruin4 ,there is not a point in all the sinner's state to which the light of that blessed ,day-spring has not penetrated2 but1 if it has thus penetrated1 it must1 by virtue of what it is1 reveal our true character4 ,the light must judge every thing contrary to itself2 but1 while it does so1 it also gives the knowledge of salvation through the remission of sins4 ,the cross1 while it reveals ,god's judgment upon all flesh1 reveals his salvation for the lost and guilty sinner4 ,sin is perfectly judged1--the sinner perfectly saved1--,god perfectly revealed1 and perfectly glorified1 in the cross4 ,if my reader will turn for a moment to the ,first ,epistle of ,peter1 he will find much light thrown upon this entire subject4 ,at the third chapter1 verse #ah1 we read1 for ,christ also hath once suffered for sins1 the just for the unjust1 that he might bring us to ,god1 being put to death in the flesh1 but quickened by the ,spirit3 by which 7,spirit7 he went and preached 7through ,noah7 to the spirits 7now7 in prison2 which once were disobedient1 when the long-suffering of ,god waited in the days of ,noah1 while the ark was being prepared1 wherein few1 that is1 eight souls1 were saved through water 7,greek3 di' hydatos72 to which the antitype 7,greek3 antitypon7 baptism doth also now save us1 not the putting away of the filth of the flesh1 7as by water17#ab but the answer of a good conscience towards ,god1 by the resurrection of ,jesus ,christ1 who1 having gone into heaven1 is at the right hand of ,god1 angels1 and authorities1 and powers1 being made subject to him4 ,this is a most important passage4 ,it sets the doctrine of the ark and its connection with the death of ,christ very distinctly before us4 ,as in the ,deluge1 so in the death of ,christ1 all the billows and waves of divine judgment passed over that which1 in itself1 was without sin4 ,the creation was buried beneath the flood ,of ,jehovah's righteous wrath2 and the ,spirit of ,christ exclaims1 ,all thy billows and thy waves have gone over me4 7,ps4 xlii4 #g47 ,here is a profound truth for the heart and conscience of a believer4 ,all ,god's billows and waves passed over the spotless person of the ,lord ,jesus1 when he hung upon the cross2 and1 as a most blessed consequence1 not one of them remains to pass over the person of the believer4 ,at ,calvary we see1 in good truth1 the fountains of the great deep broken up1 and the windows of heaven opened4 ,deep calleth unto deep at the noise of thy waterspouts4 ,christ drank the cup1 and endured the wrath perfectly4 ,he put himself1 judicially1 under the full weight of all his people's liabilities1 and gloriously discharged them4 ,the belief of this gives settled peace to the soul4 ,if the ,lord ,jesus has met all that could be against us1 if he has removed out of the way every hindrance1 if he has put away sin1 if he has exhausted the cup of wrath and judgment on our behalf1 if he has cleared the prospect of every cloud1 should we not enjoy settled peace8 ,unquestionably4 ,peace is our unalienable portion4 ,to us belong the deep and untold blessedness and holy security which redeeming love can bestow on the righteous ground of ,christ's absolutely accomplished work4 ,had ,noah any anxiety about the billows of divine judgment8 ,none whatever4 ,how could he8 ,he knew that all had been poured forth1 while he himself was raised by those very outpoured billows into a region of cloudless peace4 ,he floated in peace on that very water by which all flesh was judged4 ,he was put beyond the reach of judgment2 and put there1 too1 by ,god himself4 ,he might have said1 in the triumphant language of ,romans viii41 ,if ,god be for us1 who can be against us8 ,he had been invited in by ,jehovah himself1 as we read in ,chapter vii4 #a1 ,come thou and all thy house into the ark2 and when he had taken his place there1 we read1 the ,lord shut him in4 ,here1 assuredly1 was full and perfect security for all within4 ,jehovah kept the door1 and no one could go in or out without him4 ,there was both a window and a door to the ark4 ,the ,lord secured1 with his own omnipotent hand1 the door1 and left ,noah the window1 from which he might look upward to the place from whence all the judgment had emanated1 and see that no judgment remained for him4 ,the saved family could only look upward1 because the window was above4 7,chap4 vi4 #af47 ,they could not see the waters of judgment1 nor the death and desolation which those waters had caused4 ,god's salvation--the gopher wood1 stood between them and all these things4 ,they had only to gaze upward into a cloudless heaven1--the eternal dwelling-place of the ,one who had condemned the world1 and saved them4 ,nothing can more fully express the believer's perfect security in ,christ than those words1 the ,lord shut him in4 ,who could open what ,god had shut8 ,none4 ,the family of ,noah were as safe as ,god could make them4 ,there was no power1 angelic1 human or diabolical1 which could possibly burst open the door of the ark1 and let the waters in4 ,that door was shut by the self-same hand that had opened the windows of heaven1 and broken up the fountains of the great deep4 ,thus ,christ is spoken of as the ,one that hath the key of ,david1 he that openeth and no man shutteth1 and shutteth and no man openeth4 7,rev4 iii4 #g47 ,he also holds in his hand the keys of hell and of death4 7,rev4 i4 #ah47 ,none can enter the portals of the grave1 nor go forth therefrom without him4 ,he has all power in heaven and on earth4 ,he is head over all things to the ,church1 and in him the believer is perfectly secure4 7,matt4 xxviii4 #ah2 ,eph4 i4 #bb47 ,who could touch ,noah8 ,what wave could penetrate that ark which was pitched within and without with pitch8 ,just so now1 who can touch those who have1 by faith1 retreated into the shadow of the cross8 ,every enemy has been met and silenced1--yes1 silenced for ever4 ,the death of ,christ has triumphantly answered every demur2 while1 at the same time1 his resurrection is the satisfactory declaration of ,god's infinite complacency in that work which is1 at once1 the basis of his righteousness in receiving us1 and of our confidence in drawing nigh unto him4 ,hence1 therefore1 the door of our ark being secured1 by the hand of ,god himself1 nothing remains for us but to enjoy the window2 or1 in other words1 to walk in happy and holy communion with him who has saved us from coming wrath1 and made us heirs and expectants of coming glory4 ,peter speaks of those1 who are blind1 and cannot see afar off1 and have forgotten that they were purged from their old sins4 7#b ,peter i4 #i47 ,this is a lamentable condition for any one to be in1 and it is the sure result of not cultivating diligent1 prayerful communion with him who has eternally shut us in in ,christ4 ,let us1 now1 ere we proceed further with ,noah's history1 glance for a little at the condition of those to whom he had so long preached righteousness4 ,we have been looking at the saved1--let us now look at the lost3 we have been thinking of those within the ark1--let us now think of those without4 ,no doubt1 many an anxious look would be cast after the vessel of mercy1 as it rose with the water2 but1 alas6 the door was shut1 the day of grace was over1 the time of testimony closed1 and that forever1 so far as they were concerned4 ,the same hand which had shut ,noah in1 had shut them out2 and it was as impossible for those without to get in as it was for those within to get out4 ,the former were irrecoverably lost2 the latter1 effectually saved4 ,the long-suffering of ,god1 and the testimony of his servant1 had both been slighted4 ,present things had engrossed them4 ,they did eat1 they drank1 they married wives1 and were given in marriage1 until the day that ,noah entered into the ark1 and the flood came and destroyed them all4 7,luke xvii4 #bf1 #bg47 ,there was nothing wrong in any of these things1 abstractedly looked at4 ,the wrong was not in the things done1 but in the doers of them4 ,every one of them might be done in the fear of the ,lord1 and to the glory of his holy name1 were they only done in faith4 ,but1 alas6 they were not so done4 ,the word of ,god was rejected4 ,he told of judgment2 but they did not believe4 ,he spoke of sin and ruin2 but they were not convinced4 ,he spoke of a remedy2 but they would not give heed4 ,they went on with their own plans and speculations1 and had no room for ,god4 ,they acted as if the earth belonged to them1 by a lease1 forever4 ,they forgot that there was a clause of surrender4 ,they thought not of that solemn until4 ,god was shut out4 ,every imagination of the thoughts of their heart was only evil continually2 and hence1 they could do nothing right4 ,they thought1 spake1 and acted for themselves4 ,they did their own pleasure1 and forgot ,god4 ,and1 my reader1 remember the words of the ,lord ,jesus ,christ1 how he said1 as it was in the days of ,noah1 so shall it be in the days of the ,son of man4 ,some would have us to believe that ere the ,son of man appears in the clouds of heaven1 this earth shall be covered1 from pole to pole1 with a fair mantle of righteousness4 ,they would teach us to look for a reign of righteousness and peace1 as the result of agencies now in operation2 but the brief passage just quoted cuts up by the roots1 in a moment1 all such vain and delusive expectations4 ,how was it in the days of ,noah8 ,did righteousness cover the earth1 as the waters cover the sea8 ,was ,god's truth dominant8 ,was the earth filled with the knowledge of the ,lord8 ,scripture replies1 the earth was filled with violence4 ,all flesh had corrupted his way on the earth4 ,the earth also was corrupt before ,god4 ,well1 then1 so shall it be in the days of the ,son of man4 ,this is plain enough4 ,righteousness and violence are not very like each other4 ,neither is there any similarity between universal wickedness and universal peace4 ,it only needs a heart subject to the ,word1 and freed from the influence of preconceived opinions1 in order to understand the true character of the days immediately preceding the coming of the ,son of man4 ,let not my reader be led astray4 ,let him reverently bow to ,scripture4 ,let him look at the condition of the world1 in the days before the flood2 and let him bear in mind1 that as it was then1 so shall it be at the close of this present period4 ,this is most simple1--most conclusive4 ,there was nothing like a state of universal righteousness and peace then1 neither shall there be any thing like it by-and-by4 ,no doubt1 man displayed abundant energy in making the world a comfortable and an agreeable place for himself2 but that was a very different thing from making it a suitable place for ,god4 ,so also at this present time2 man is as busy as he can be1 in clearing the stones off the pathway of human life1 and making it as smooth as possible2 but this is not making straight in the desert a highway for our ,god2 nor is it making the rough places smooth1 that all flesh may see the salvation of ,jehovah4 ,civilization prevails2 but civilization is not righteousness4 ,the sweeping and garnishing are going forward2 but it is not in order to fit the house for ,christ1 but for ,antichrist4 ,the wisdom of man is put forth in order to cover1 with the folds of his own drapery1 the blots and blemishes of humanity2 but1 though covered1 they are not removed6 ,they are underneath1 and will1 ere long1 break out in more hideous deformity than ever4 ,the painting of vermilion will soon be obliterated1 and the carved cedar wood destroyed4 ,the dams by which man sedulously seeks to stem the torrent of human wretchedness1 must soon give way before the overwhelming force thereof4 ,all the efforts to confine the physical1 the mental1 and the moral degradation of ,adam's posterity within those enclosures1 which human benevolence1 if you please1 has devised1 must1 in the sequel1 prove abortive4 ,the testimony has gone forth4 ,the end of all flesh has come before me4 ,it has not come before man2 but it has come before ,god3 and1 albeit1 the voice of the scoffers may be heard1 saying1 ,where is the promise of his coming8 for1 since the fathers fell asleep1 all things continue as they were from the beginning of creation2 yet the moment is rapidly hastening on when those scoffers will get their answer4 ,the day of the ,lord will come as a thief in the night1 in the which the heavens shall pass away with a great noise1 and the elements shall melt with fervent heat1 the earth also1 and the works that are therein1 shall be burnt up4 7#b ,peter iii4 #d-aj47 ,this1 my reader1 is the answer to the intellectual scoffs of the children of this world1 but not to the spiritual affections and expectations of the children of ,god4 ,these latter1 thank ,god1 have a totally different prospect1 even to meet the ,bridegroom in the air1 before evil shall have reached its culminating point1 and1 therefore1 before the divine judgment shall be poured forth thereon4 ,the ,church of ,god looks not for the burning up of the world1 but for the arising of the bright and morning ,star4 ,now1 in whatever way we look at the future1 from whatever point of view we contemplate it1 whether the object1 which presents itself to the soul's vision be the ,church in glory1 or the world in flames1 the coming of the ,bridegroom1 or the breaking in of the thief1 the morning ,star1 or the scorching sun1 the translation1 or the deluge1 we must feel the unspeakable importance of attending to ,god's present testimony in grace1 to lost sinners4 ,now is the accepted time2 behold1 now is the day of salvation4 7#b ,cor4 vi4 #b47 ,god was in ,christ1 reconciling the world unto himself1 not imputing their trespasses unto them4 7#b ,cor4 v4 #ai47 ,he is reconciling now1 he will be judging by-and-by2 it is all grace now2 it will be all wrath then2 he is pardoning sin now1 through the cross2 he will punish it then1 in hell1 and that forever4 ,he is sending out a message of purest1 richest1 freest grace4 ,he is telling sinners of an accomplished redemption through the precious sacrifice of ,christ4 ,he is declaring that all is done4 ,he is waiting to be gracious4 ,the long-suffering of our ,lord is salvation4 ,the ,lord is not slack concerning his promise1 as some men count slackness1 but is long-suffering to usward1 not willing that any should perish1 but that all should come to repentance4 7#b ,peter iii47 ,all this makes the present moment one of peculiar solemnity4 ,unmingled grace declared6--unmingled wrath impending6 ,how solemn6 ,how deeply solemn6 ,and1 then1 with what profound interest should we mark the unfolding of the divine purposes6 ,scripture sheds its light upon these things2 and such a light1 too1 that we need not1 as another has said1 vacantly stare on passing events1 as those who know not where they are1 and whither they are going4 ,we should accurately know our bearings4 ,we should fully understand the direct tendency of all the principles now at work4 ,we should be well aware of the vortex1 toward which all the tributary streams are rapidly flowing on4 ,men dream of a golden age2 they promise themselves a millennium of the arts and sciences2 they feed upon the thought1 that to-morrow shall be as this day1 and more abundant4 ,but1 oh6 how utterly vain are all those thoughts1 dreams1 and promises4 ,faith can see the clouds gathering thickly around the world's horizon4 ,judgment is coming4 ,the day of wrath is at hand4 ,the door will soon be shut4 ,the strong delusion will soon set in with terrible intensity4 ,how needful1 then1 it is to raise a warning voice1--to seek1 by faithful testimony1 to counteract man's pitiable self-complacency4 ,true1 in so doing1 we shall be exposed to the charge which ,ahab brought against ,micaiah1 of always prophesying evil3 but no matter for that4 ,let us prophesy what the word of ,god prophesies1 and let us do this simply for the purpose of persuading men4 ,the word of ,god only removes from beneath our feet a hollow foundation1 for the purpose of placing instead thereof a foundation which never can be moved4 ,it only takes away from us a delusive hope1 to give us1 instead1 a hope which maketh not ashamed4 ,it takes away a broken reed1 to give us the ,rock of ages4 ,it sets aside a broken cistern1 which can hold no water1 to set in its place the ,fountain of living waters4 ,this is true love4 ,it is ,god's love4 ,he will not cry peace1 peace1 when there is no peace2 nor daub with untempered mortar4 ,he would have the sinner's heart resting sweetly in his own eternal ,ark of safety1 enjoying present communion with himself1 and fondly cherishing the hope1 that1 when all the ruin1 the desolation1 and the judgment have passed away1 it shall rest with him in a restored creation4 ,we shall now return to ,noah1 and contemplate him in a new position4 ,we have seen him building the ark1 we have seen him in the ark1 and we shall now view him going forth of the ark1 and taking his place in the new world4#ac ,and ,god remembered ,noah4 ,the strange work of judgment being over1 the saved family1 and all in association with them1 come into remembrance4 ,god made a wind to pass over the earth2 and the waters assuaged2 the fountains also of the deep and the windows of heaven were stopped1 and the rain from heaven was restrained4 ,the beams of the sun now begin to act upon a world that had been baptized with a baptism of judgment4 ,judgment is ,god's strange work4 ,he delights not in1 though he is glorified by1 it4 ,blessed be his name1 he is ever ready to leave the place of judgment1 and enter that of mercy1 because he delights in mercy4 ,and it came to pass1 at the end of forty days1 that ,noah opened the window of the ark which he had made3 and he sent forth a raven1 which went forth1 to and fro1 until the waters were dried up from off the earth4 ,the unclean bird made its escape1 and found1 no doubt1 a resting-place upon some floating carcase4 ,it sought not the ark again4 ,not so the dove4 ,she found no rest for the sole of her foot1 and she returned unto him into the ark 444 and again he sent forth the dove out of the ark3 and the dove came in to him1 in the evening2 and1 lo1 in her mouth was an olive-leaf1 pluckt off4 ,sweet emblem of the renewed mind1 which1 amid the surrounding desolation1 seeks and finds its rest and portion in ,christ2 and not only so1 but also lays hold of the earnest of the inheritance1 and furnishes the blessed proof1 that judgment has passed away1 and that a renewed earth is coming fully into view4 ,the carnal mind1 on the contrary1 can rest in any thing and every thing but ,christ4 ,it can feed upon all uncleanness4 ,the olive-leaf has no attraction for it4 ,it can find all it needs in a scene of death1 and hence is not occupied with the thought of a new world and its glories2 but the heart that is taught and exercised by the ,spirit of ,god1 can only rest and rejoice in that in which he rests and rejoices4 ,it rests in the ,ark of his salvation until the times of the restitution of all things4 ,may it be thus with you and me1 beloved reader6 ,may ,jesus be the abiding rest and portion of our hearts1 that so we may not seek them in a world which is under the judgment of ,god6 ,the dove went back to ,noah1 and waited for his time of rest2 and we should ever find our place with ,christ1 until the time of his exaltation1 and glory1 in the ages to come4 ,he that shall come1 will come1 and will not tarry4 ,all we want1 as to this1 is a little patience4 ,may ,god direct our hearts into his love1 and into the patience of ,christ6 ,and ,god spake unto ,noah1 saying1 ,go forth of the ark4 ,the same ,god that had said1 ,make thee an ark and ,come thou into the ark1 now says1 ,go forth of the ark4 ,and ,noah went forth 444 and builded an altar unto the ,lord4 ,all is simple obedience4 ,there is the obedience of faith and the worship of faith3 both go together4 ,the altar is erected1 where1 just before2 all had been a scene of death and judgment4 ,the ark had borne ,noah and his family safely over the waters of judgment4 ,it had carried him from the old into the new world1 where he now takes his place as a worshipper4#ad ,and1 be it observed1 it was unto the ,lord he erected his altar4 ,superstition would have worshipped the ark1 as being the means of salvation4 ,it is ever the tendency of the heart to displace ,god by his ordinances4 ,now1 the ark was a very marked and manifest ordinance2 but ,noah's faith passed beyond the ark to the ,god of the ark2 and hence1 when he stepped out of it1 instead of casting back a lingering look at it1 or regarding it as an object of worship or veneration1 he built an altar unto the ,lord1 and worshipped him3 and the ark is never heard of again4 ,this teaches us a very simple1 but1 at the same time1 a very seasonable lesson4 ,the moment the heart lets slip the reality of ,god himself1 there is no placing a limit to its declension2 it is on the highway to the grossest forms of idolatry4 ,in the judgment of faith1 an ordinance is only valuable as it conveys ,god1 in living power1 to the soul2 that is to say1 so long as faith can enjoy ,christ therein1 according to his own appointment4 ,beyond this1 it is worth just nothing2 and if it in the smallest degree comes between the heart and his precious work and his glorious person1 it ceases to be an ordinance of ,god1 and becomes an instrument of the devil4 ,in the judgment of superstition1 the ordinance is every thing1 and ,god is shut out2 and the name of ,god is only made use of to exalt the ordinance1 and give it a deep hold of the human heart1 and a mighty influence over the human mind4 ,thus it was that the children of ,israel worshipped the brazen serpent4 ,that1 which had once been a channel of blessing to them1 because used of ,god1 became1 when their hearts had departed from the ,lord1 an object of superstitious veneration2 and ,hezekiah had to break it in pieces1 and call it a piece of brass4 ,in itself it was only a ,nehushtan1 but1 when used of ,god1 it was a means of rich blessing4 ,now1 faith owned it to be what divine revelation said it was2 but superstition1 throwing1 as it ever does1 divine revelation overboard1 lost the real purpose of ,god in the thing1 and actually made a god of the thing itself4 7,see #b ,kings xviii4 #d47 ,and1 my reader1 is there not a deep lesson in all this for the present age8 ,i am convinced there is4 ,we live in an age of ordinances4 ,the atmosphere which enwraps the professing church1 is impregnated with the elements of a traditionary religion1 which robs the soul of ,christ1 and his divinely full salvation4 ,it is not that human traditions boldly deny that there is such a person as ,christ1 or such a thing as the cross of ,christ3 were they to do so1 the eyes of many might be opened4 ,however1 it is not thus4 ,the evil is of a far more insidious and dangerous character4 ,ordinances are added to ,christ1 and the work of ,christ4 ,the sinner is not saved by ,christ alone1 but by ,christ and ordinances4 ,thus he is robbed of ,christ altogether2 for it will1 assuredly1 be found that ,christ and ordinances will prove1 in the sequel1 to be ordinances1 and not ,christ4 ,this is a solemn consideration for all who stand up for a religion of ordinances4 ,if ye be circumcised ,christ shall profit you nothing4 ,it must be ,christ wholly1 or not at all4 ,the devil persuades men1 that they are honoring ,christ when they make much of his ordinances2 whereas1 all the while he knows full well that they are1 in reality1 setting ,christ entirely aside1 and deifying the ordinance4 ,i would only repeat here a remark which ,i have made elsewhere1 namely1 that superstition makes every thing of the ordinance2 infidelity1 profanity1 and mysticism1 make nothing of it2 faith uses it according to divine appointment4 ,but ,i have already extended this section far beyond the limit which ,i had prescribed for it4 ,i shall1 therefore1 close it with a hasty glance at the contents of ,chapter ix4 ,in it we have the new covenant1 under which creation was set1 after the ,deluge1 together with the token of that covenant4 ,and ,god blessed ,noah and his sons1 and said unto them1 ,be fruitful1 and multiply1 and replenish the earth4 ,observe1 ,god's command to man1 on his entrance into the restored earth1 was to refill that earth2 not parts of the earth1 but the earth4 ,he desired to have men dispersed abroad1 over the face of the world1 and not relying upon their own concentrated energies4 ,we shall see1 in ,chap4 xi41 how man neglected all this4 ,the fear of man is now lodged in the heart of every other creature4 ,henceforth the service1 rendered by the inferior orders of creation to man1 must be the constrained result of fear and dread4 ,in life1 and in death1 the lower animals were to be at the service of man4 ,all creation is delivered1 by ,god's everlasting covenant1 from the fear of a second deluge4 ,judgment is never again to take that shape4 ,the world that then was1 being overflowed with water1 perished2 but the heavens and the earth1 which are now1 by the same word are kept in store1 reserved unto fire against the day of judgment and perdition of ungodly men4 ,the earth was once purged with water2 and it will be again purged by fire2 and in this second purgation none will escape1 save those1 who have fled for refuge to him who has passed through the deep waters of death1 and met the fire of divine judgment4 ,and ,god said1 ,this is the token of the covenant 444 ,i do set my bow in the cloud 444 and ,i will remember my covenant4 ,the whole creation rests1 as to its exemption from a second deluge1 on the eternal stability of ,god's covenant1 of which the bow is the token2 and it is happy to bear in mind1 that when the bow appears1 the eye of ,god rests upon it2 and man is cast1 not upon his own imperfect and most uncertain memory1 but upon ,god's4 ,i1 says ,god1 will remember4 ,how sweet to think of what ,god will1 and what he will not1 remember6 ,he will remember his own covenant1 but he will not remember his people's sins4 ,the cross1 which ratifies the former1 puts away the latter4 ,the belief of this gives peace to the troubled heart and uneasy conscience4 ,and it shall come to pass1 when ,i bring a cloud over the earth1 that the bow shall be seen in the cloud4 ,beautiful and most expressive emblem6 ,the beams of the sun1 reflected from that which threatens judgment1 tranquillize the heart1 as telling of ,god's covenant1 ,god's salvation1 and ,god's remembrance4 ,precious1 most precious sunbeams1 deriving additional beauty from the very cloud which reflects them6 ,how forcibly does this bow in the cloud remind us of ,calvary4 ,there we see a cloud indeed1--a dark1 thick1 heavy cloud of judgment1 discharging itself upon the sacred head of the ,lamb of ,god1--a cloud so dark1 that even at mid-day there was darkness over all the earth4 ,but1 blessed be ,god1 faith discerns1 in that heaviest cloud that ever gathered1 the most brilliant and beauteous bow that ever appeared2 for it sees the bright beams of ,god's eternal love darting through the awful gloom1 and reflected in the cloud4 ,it hears1 too1 the words1 ,it is finished1 issuing from amid the darkness1 and in those words it recognizes the perfect ratification of ,god's everlasting covenant1 not only with creation1 but with the tribes of ,israel and the ,church of ,god4 ,the last paragraph of this chapter presents a humiliating spectacle4 ,the lord of creation fails to govern himself3 ,and ,noah began to be an husbandman1 and he planted a vineyard2 and he drank of the wine1 and was drunken2 and he was uncovered within his tent4 ,what a condition for ,noah1 the only righteous man1 the preacher of righteousness1 to be found in6 ,alas6 what is man8 ,look at him where you will1 and you see only failure4 ,in ,eden1 he fails2 in the restored earth1 he fails2 in ,canaan1 he fails2 in the ,church1 he fails2 in the presence of millennial bliss and glory1 he fails4 ,he fails everywhere1 and in all things3 there is no good thing in him4 ,let his advantages be ever so great1 his privileges ever so vast1 his position ever so desirable1 he can only exhibit failure and sin4 ,we must1 however1 look at ,noah in two ways1 namely1 as a type1 and as a man2 and while the type is full of beauty and meaning1 the man is full of sin and folly2 yet the ,holy ,ghost has written these words1 ,noah was a just man1 and perfect in his generation2 and ,noah walked with ,god4 ,divine grace had covered all his sins1 and clothed his person with a spotless robe of righteousness4 ,though ,noah exposed his nakedness1 ,god did not see it1 for he looked not at him in the weakness of his own condition1 but in the full power of divine and everlasting righteousness4 ,hence we may see how entirely astray--how totally alienated from ,god and his thoughts--,ham was in the course he adopted2 he evidently knew nothing of the blessedness of the man whose iniquity is forgiven and his sin covered4 ,on the contrary1 ,shem and ,japheth exhibit in their conduct a fine specimen of the divine method of dealing with human nakedness2 wherefore they inherit a blessing1 whereas ,ham inherits a curse4 ,,footnotes3 #aa ,we should ever bear in mind1 that the wisdom which is from above is first pure1 then peaceable4 7,james iii4 #ag47 ,the wisdom which is from beneath would put peaceable first1 and1 therefore1 it can never be pure4 #ab ,it is impossible to over-estimate the wisdom of the ,holy ,ghost1 as seen in the way in which he treats the ordinance of baptism1 in the above remarkable passage4 ,we know the evil use which has been made of baptism2 we know the false place it has gotten in the thoughts of many2 we know how that the efficacy1 which belongs only to the blood of ,christ1 has been attributed to the water of baptism2 we know how the regenerating grace of the ,holy ,ghost has been transferred to water baptism2 and1 with the knowledge of all this1 we cannot but be struck with the way in which the ,spirit of ,god guards the subject1 by stating1 that it is not the mere washing away of the filth of the flesh1 as by water1 but the answer of a good conscience toward ,god1 which answer we get1 not by baptism1 how important soever it may be1 as an ordinance of the kingdom1 but by the resurrection of ,jesus ,christ1 who was delivered for our offences1 and raised again for our justification4 ,baptism1 ,i need hardly say1 as an ordinance of divine institution1 and in its divinely-appointed place1 is most important and deeply significant2 but when we find men1 in one way or another1 putting the figure in place of the substance1 we are bound to expose the work of ,satan by the light of the word of ,god4 #ac ,i would here mention1 for my reader's prayerful consideration1 a thought very familiar to the minds of those who have specially given themselves to the study of what is called dispensational truth4 ,it has reference to ,enoch and ,noah4 ,the former was taken away1 as we have seen1 before the judgment came2 whereas the latter was carried through the judgment4 ,now1 it is thought that ,enoch is a figure of the ,church1 who shall be taken away before human evil reaches its climax1 and before the divine judgment falls thereon4 ,noah1 on the other hand1 is a figure of the remnant of ,israel1 who shall be brought through the deep waters of affliction1 and through the fire of judgment1 and led into the full enjoyment of millennial bliss1 in virtue of ,god's everlasting covenant4 ,i may add1 that ,i quite receive this thought in reference to those two ,old-,testament fathers4 ,i consider that it has the full support of the general scope and analogy of ,holy ,scripture4 #ad ,it is interesting to look at this entire subject of the ark and deluge1 in connection with that most important and deeply significant ordinance of baptism4 ,a truly baptized person1 that is1 one who1 as the apostle says1 obeys from the heart that type of doctrine to which he is delivered1 is one1 who has passed from the old world into the new1 in spirit and principle1 and by faith4 ,the water rolls over his person1 signifying that his old man is buried1 that his place in nature is ignored1 that his old nature is entirely set aside2 in short1 that he is a dead man4 ,when he is plunged beneath the water1 expression is given to the fact that his name1 place1 and existence1 in nature1 are put out of sight2 that the flesh1 with all that pertained thereto1 its sins1 its iniquities1 its liabilities1 is buried in the grave of ,christ1 and never can come into ,god's sight again4 ,again1 when he rises up out of the water1 expression is given to the truth1 that he only comes up as the possessor of a new life1 even the resurrection life of ,christ4 ,if ,christ had not been raised from the dead1 the believer could not come up out of the water1 but should remain buried beneath its surface1 as the simple expression of the place which righteously belongs to nature4 ,but1 inasmuch as ,christ rose from the dead1 in the power of a new life1 having entirely put away our sins1 we also come up out of the water2 and1 in so doing1 set forth the fact1 that we are put1 by the grace of ,god1 and through the death of ,christ1 in full possession of a new life1 to which divine righteousness inseparably attaches4 ,we are buried with him by baptism into death2 that like as ,christ was raised up from the dead by the glory of the ,father1 even so we also should walk in newness of life4 7,see ,rom4 vi4 and ,col4 ii4 passim4 ,comp4 also #a ,peter iii4 #ah-bb47 ,all this makes the institution of baptism one of immense importance1 and pregnant with meaning4 ,,chapter ,x4 ,this section of our book records the generations of ,noah's three sons1 noticing1 especially1 ,nimrod1 the founder of the kingdom of ,babel1 or ,babylon1 a name which occupies a very prominent place on the page of inspiration4 ,babylon is a well-known name1--a well-known influence4 ,from the tenth chapter of ,genesis1 down to the eighteenth chapter of ,revelation1 ,babylon1 again and again1 appears before us1 and always as something decidedly hostile to those who occupy1 for the time being1 the position of public testimony for ,god4 ,not that we are to look upon the ,babylon of ,old ,testament scripture as identical with the ,babylon of the ,apocalypse4 ,by no means4 ,i believe the former is a city2 the latter1 a system2 but both the city and the system exert a powerful influence against ,god's people4 ,hardly had ,israel entered upon the wars of ,canaan1 when a ,babylonish garment brought defilement and sorrow1 defeat and confusion1 into the host4 ,this is the earliest record of ,babylon's pernicious influence upon the people of ,god2 but every student of ,scripture is aware of the place which ,babylon gets throughout the entire history of ,israel4 ,this would not be the place to notice in detail the various passages in which this city is introduced4 ,i would only remark here1 that whenever ,god has a corporate witness on the earth1 ,satan has a ,babylon to mar and corrupt that witness4 ,when ,god connects his name with a city on the earth1 then ,babylon takes the form of a city2 and when ,god connects his name with the ,church1 then ,babylon takes the form of a corrupt religious system1 called the great whore1 the mother of abominations1 c4 ,in a word1 ,satan's ,babylon is always seen as the instrument moulded and fashioned by his hand1 for the purpose of counteracting the divine operations1 whether in ,israel of old1 or the ,church now4 ,throughout the ,old ,testament ,israel and ,babylon are seen1 as it were1 in opposite scales2 when ,israel is up1 ,babylon is down2 and when ,babylon is up1 ,israel is down4 ,thus1 when ,israel had utterly failed1 as ,jehovah's witness1 the king of ,babylon broke his bones1 and swallowed him up4 ,the vessels of the house of ,god1 which ought to have remained in the city of ,jerusalem1 were carried away to the city of ,babylon4 ,but ,isaiah1 in his sublime prophecy1 leads us onward to the opposite of all this4 ,he presents1 in most magnificent strains1 a picture1 in which ,israel's star is in the ascendant1 and ,babylon entirely sunk4 ,and it shall come to pass in the day that the ,lord shall give thee rest from thy sorrow1 and from thy fear1 and from the hard bondage wherein thou wast made to serve1 that thou shalt take up this proverb against the king of ,babylon1 and say1 ,how hath the oppressor ceased6 the golden city ceased6444 since thou art laid down1 no feller is come up against us4 7,isa4 xiv4 #c-h47 ,thus much as to the ,babylon of the ,old ,testament4 ,then1 as to the ,babylon of ,revelation1 my reader has only to turn to the #agth and #ahth chapters of that book to see her character and end4 ,she is presented in marked contrast with the bride1 the ,lamb's wife2 and as to her end1 she is cast as a great millstone into the sea2 after which we have the marriage of the ,lamb1 with all its accompanying bliss and glory4 ,however1 ,i could not attempt to pursue this most interesting subject here3 ,i have merely glanced at it in connection with the name of ,nimrod4 ,i feel assured that my reader will find himself amply repaid for any trouble he may take in the close examination of all those scriptures in which the name of ,babylon is introduced4 ,we shall now return to our chapter4 ,and ,cush begat ,nimrod3 he began to be a mighty one in the earth4 ,he was a mighty hunter before the ,lord3 wherefore it is said1 ,even as ,nimrod the mighty hunter before the ,lord4 ,and the beginning of his kingdom was ,babel1 and ,erech1 and ,accad1 and ,calneh1 in the land of ,shinar4 ,here1 then1 we have the character of the founder of ,babylon4 ,he was a mighty one in the earth--a mighty hunter before the ,lord4 ,such was the origin of ,babylon2 and its character1 throughout the entire book of ,god1 remarkably corresponds therewith4 ,it is always seen as a mighty influence in the earth1 acting in positive antagonism to every thing which owes its origin to heaven2 and it is not until this ,babylon has been totally abolished1 that the cry is heard1 amid the hosts above1 ,alleluia2 for the ,lord ,god omnipotent reigneth4 ,then all ,babylon's mighty hunting will be over forever1 whether it be its hunting of wild beasts1 to subdue them2 or its hunting of souls1 to destroy them4 ,all its might1 and all its glory1 all its pomp and pride1 its wealth and luxury1 its light and joy1 its glitter and glare1 its powerful attractions and wide-spread influence1 shall have passed away forever4 ,she shall be swept with the besom of destruction1 and plunged in the darkness1 the horror and desolation1 of an everlasting night4 ,how long1 ,o ,lord8 ,,chapter ,,xi4 ,this is a chapter of very deep interest to the spiritual mind4 ,it records two great facts1 namely1 the building of ,babel1 and the call of ,abraham2 or1 in other words1 man's effort to provide for himself1 and ,god's provision made known to faith2 man's attempt to establish himself in the earth1 and ,god's calling a man out of it1 to find his portion and his home in heaven4 ,and the whole earth was of one language and of one speech4 ,and it came to pass as they journeyed from the east1 that they found a plain in the land of ,shinar2 and they dwelt there4444 ,and they said1 ,go to1 let us build us a city1 and a tower1 whose top may reach unto heaven2 and let us make us a name1 lest we be scattered abroad upon the face of the whole earth4 ,the human heart ever seeks a name1 a portion1 and a centre in the earth4 ,it knows nothing of aspirations after heaven1 heaven's ,god1 or heaven's glory4 ,left to itself1 it will ever find its objects in this lower world2 it will ever build beneath the skies4 ,it needs ,god's call1 ,god's revelation1 and ,god's power1 to lift the heart of man above this present world1 for man is a grovelling creature1--alienated from heaven1 and allied to earth4 ,in the scene now before us1 there is no acknowledgment of ,god1 no looking up to1 or waiting on1 him2 nor was it the thought of the human heart to set up a place in which ,god might dwell1--to gather materials for the purpose of building a habitation for him1--alas6 no2 his name is never once mentioned4 ,to make a name for himself was man's object on the plain of ,shinar2 and such has been his object ever since4 ,whether we contemplate man on the plain of ,shinar1 or on the banks of the ,tiber1 we find him to be the same self-seeking1 self-exalting1 ,god-excluding creature1 throughout4 ,there is a melancholy consistency in all his purposes1 his principles1 and his ways2 he ever seeks to shut out ,god and exalt himself4 ,now1 in what light soever we view this ,babel confederacy1 it is most instructive to see in it the early display of man's genius and energies1 regardless of ,god4 ,in looking down along the stream of human history1 we may easily perceive a marked tendency to confederacy1 or association4 ,man seeks1 for the most part1 to compass his great ends in this way4 ,whether it be in the way of ,philanthropy1 ,religion1 or ,politics1 nothing can be done without an association of men regularly organized4 ,it is well to see this principle1--well to mark its incipient working1--to see the earliest model which the page of inspiration affords of a human association1 as exhibited on the plain of ,shinar1 in its design1 its object1 its attempt1 its overthrow4 ,if we look around us at the present moment we see the whole scene filled with associations4 ,to name them were useless1 for they are as numerous as are the purposes of the human heart4 ,but it is important to mark that the first of all these was the ,shinar association1 for the establishment of the human interests1 and the exaltation of the human name1--objects which may well be set in competition with any that engage the attention of this enlightened and civilized age4 ,but1 in the judgment of faith1 there is one grand defect1 namely1 ,god is shut out2 and to attempt to exalt man1 without ,god1 is to exalt him to a dizzy height only that he may be dashed down into hopeless confusion and irretrievable ruin4 ,the ,christian should only know one association1 and that is1 the ,church of the living ,god1 incorporated by the ,holy ,ghost1 who came down from heaven as the witness of ,christ's glorification1 to baptize believers into one body1 and constitute them ,god's dwelling-place4 ,babylon is the very opposite of this1 in every particular2 and she becomes at the close1 as we know1 the habitation of devils4 7,see ,rev4 xviii47 ,and the ,lord said1 ,behold1 the people is one1 and they have all one language2 and this they begin to do3 and now nothing will be restrained from them which they have imagined to do4 ,go to1 let us go down1 and there confound their language1 that they may not understand one another's speech4 ,so the ,lord scattered them abroad from thence upon the face of all the earth2 and they left off to build the city4 ,such was the end of man's first association4 ,thus it will be to the end4 ,associate yourselves1 ,o ye people1 and ye shall be broken in pieces 444 gird yourselves1 and ye shall be broken in pieces2 gird yourselves1 and ye shall be broken in pieces4 7,isa4 viii4 #i47 ,how different it is when ,god associates men6 ,in the second chapter of ,acts1 we see the blessed ,one coming down in infinite grace to meet man in the very circumstances in which his sin had set him4 ,the ,holy ,ghost enabled the messengers of grace to deliver their message in the very tongue wherein each was born4 ,precious proof this1 that ,god desired to reach man's heart with the sweet story of grace6 ,the law from the fiery mount was not thus promulgated4 ,when ,god was telling what man ought to be1 he spoke in one tongue2 but when he was telling what he himself was1 he spoke in many4 ,grace broke through the barrier which man's pride and folly had caused to be erected1 in order that every man might hear and understand the glad tidings of salvation1--the wonderful works of ,god4 ,and to what end was this8 ,just to associate men on ,god's ground1 round ,god's centre1 and on ,god's principles4 ,it was to give them1 in reality1 one language1 one centre1 one object1 one hope1 one life4 ,it was to gather them in such a way as that they never should be scattered or confounded again2 to give them a name and a place which should endure forever2 to build for them a tower and a city which should not only have their top reaching to heaven1 but their imperishable foundation laid in heaven1 by the omnipotent hand of ,god himself4 ,it was to gather them around the glorious person of a risen and highly exalted ,christ1 and unite them all in one grand design of magnifying and adoring him4 ,if my reader will turn to the seventh chapter of ,revelation1 he will find at the close thereof1 ,all nations1 and kindreds1 and people1 and tongues1 standing round the ,lamb2 and1 with one voice1 ascribing all praise to him4 ,thus the three scriptures may be read in most interesting and profitable connection4 ,in ,gen4 xi4 ,god gives various tongues as an expression of his judgment2 in ,acts ii4 he gives various tongues as an expression of grace2 and in ,rev4 vii4 we see all those tongues gathered round the ,lamb1 in glory4 ,how much better it is1 therefore1 to find our place in ,god's association than in man's6 ,the former ends in glory1 the latter in confusion2 the former is carried forward by the energy of the ,holy ,ghost1 the latter by the unhallowed energy of fallen man2 the former has for its object the exaltation of ,christ1 the latter has for its object the exaltation of man1 in some way or other4 ,finally1 ,i would say1 that all who sincerely desire to know the true character1 object1 and issue of human associations1 should read the opening verses of ,genesis xi42 and1 on the other hand1 all who desire to know the excellency1 the beauty1 the power1 the enduring character of divine association1 should look at that holy1 living1 heavenly corporation1 which is called1 in the ,new ,testament1 the ,church of the living ,god1 the body of ,christ1 the bride of the ,lamb4 ,may the ,lord enable us to look at and apprehend all these things1 in the power of faith2 for only in this way can they profit our souls4 ,points of truth1 however interesting2 scriptural knowledge1 however profound and extensive2 ,biblical criticism1 however accurate and valuable1 may all leave the heart barren1 and the affections cold4 ,we want to find ,christ in the ,word2 and1 having found him1 to feed on him by faith4 ,this would impart freshness1 unction1 power1 vitality1 energy1 and intensity1 all of which we deeply stand in need of1 in this day of freezing formalism4 ,what is the value of a chilling orthodoxy without a living ,christ1 known in all his powerful1 personal attractions8 ,no doubt1 sound doctrine is immensely important4 ,every faithful servant of ,christ will feel himself imperatively called upon to hold fast the form of sound words4 ,but1 after all1 a living ,christ is the very soul and life1 the joints and marrow1 the sinews and arteries1 the essence and substance of sound doctrine4 ,may we1 by the power of the ,holy ,ghost1 see more beauty and preciousness in ,christ1 and thus be weaned from the spirit and principles of ,babylon4 ,we shall1 ,god willing1 consider the remainder of ,chapter xi4 in the next section4 ,,chapter ,,xii4 ,the book of ,genesis is1 for the most part1 taken up with the history of seven men1 namely1 ,abel1 ,enoch1 ,noah1 ,abraham1 ,isaac1 ,jacob1 and ,joseph4 ,there is1 ,i doubt not1 a specific line of truth brought out in connection with each of those men4 ,thus1 for example1 in ,abel we have the great foundation truth of man's coming to ,god1 in the way of atonement1--atonement apprehended by faith4 ,in ,enoch1 we have the proper portion and hope of the heavenly family2 while ,noah presents to us the destiny of the earthly family4 ,enoch was taken to heaven before the judgment came2 ,noah was carried through the judgment into a restored earth4 ,thus1 in each1 we have a distinct character of truth1 and1 as a consequence1 a distinct phase of faith4 ,my reader can pursue the subject fully1 in connection with the eleventh of ,hebrews2 and ,i feel assured he will find much interest and profit1 in so doing4 ,we shall now proceed with our immediate theme1 namely1 the call of ,abraham4 ,by comparing ,chapter xii4 #a1 ,chapter xi4 #ca1 with ,acts vii4 #b-d1 we learn a truth of immense practical value to the soul4 ,the ,lord had said unto ,abram1 ,get thee out of thy country1 and from thy kindred1 and from thy father's house1 unto a land that ,i will show thee4 7,chap4 xii4 #a47 ,such was the communication made to ,abraham1--a communication of the most definite character1 designed of ,god to act upon ,abraham's heart and conscience4 ,the ,god of glory appeared unto our father ,abraham1 when he was in ,mesopotamia1 before he dwelt in ,charran1 and said unto him1 ,get thee out of thy country1 and from thy kindred1 and come into a land that ,i will show thee4 ,then went he forth out of the land of the ,chaldeans1 and dwelt in ,charran1 7or ,haran27 and from thence1 when his father was dead1 he removed him into this land wherein ye now dwell4 7,acts vii4 #b-d47 ,the result of this communication is given in ,chapter xi4 #ca3 ,and ,terah took ,abram his son1 and ,lot the son of ,haran1 his son's son1 and ,sarai his daughter-in-law1 his son ,abram's wife2 and they went forth with them from ,ur of the ,chaldees1 to go into the land of ,canaan3 and they came unto ,haran1 and dwelt there 444 and ,terah died in ,haran4 ,from all these passages taken together1 we learn that the ties of nature hindered the full response of ,abraham's soul to the call of ,god4 ,though called to ,canaan1 he1 nevertheless1 tarried at ,haran1 till nature's tie was snapped by death1 and then1 with unimpeded step1 he made his way to the place to which the ,god of glory had called him4 ,this is full of meaning4 ,the influences of nature are ever hostile to the full realization and practical power of the calling of ,god4 ,we are sadly prone to take lower ground than that which the divine call would set before us4 ,it needs great simplicity and integrity of faith to enable the soul to rise to the height of ,god's thoughts1 and to make our own of that which he reveals4 ,the apostle's prayer 7,eph4 i4 #ae-bb7 demonstrates how fully he1 by the ,holy ,ghost1 entered into the difficulty with which the ,church would ever have to contend1 in seeking to apprehend the hope of ,god's calling1 and the riches of the glory of his inheritance in the saints2 because1 evidently1 if we fail to apprehend the calling1 we cannot walk worthy thereof4 ,i must know where ,i am called to go1 before ,i can go thither4 ,had ,abraham's soul been fully under the power of the truth that ,god's calling was to ,canaan1 and that there1 too1 lay his inheritance1 he could not have remained in ,charran4 ,and so with us4 ,if we are led by the ,holy ,ghost into the understanding of the truth1 that we are called with a heavenly calling2 that our home1 our portion1 our hope1 our inheritance1 are all above1 where ,christ sitteth at ,god's right hand1 we could never be satisfied to maintain a standing1 seek a name1 or lay up an inheritance1 on the earth4 ,the two things are incompatible3 this is the true way to look at the matter4 ,the heavenly calling is not an empty dogma1 a powerless theory1 nor a crude speculation4 ,it is either a divine reality1 or it is absolutely nothing4 ,was ,abraham's call to ,canaan a speculation8 ,was it a mere theory about which he might talk or argue1 while1 at the same time1 he continued in ,charran8 ,assuredly not4 ,it was a truth1 a divine truth1 a powerfully practical truth4 ,he was called to ,canaan1 and ,god could not possibly sanction his stopping short thereof4 ,thus it was with ,abraham1 and thus it is with us4 ,if we would enjoy the divine sanction and the divine presence1 we must be seeking by faith to act upon the divine call4 ,that is to say1 we must seek to reach1 in experience1 in practice1 and moral character1 the point to which ,god has called us1 and that point is full fellowship with his own ,son1--fellowship with him in his rejection below1 fellowship with him in his acceptance above4 ,but1 as in ,abraham's case1 it was death that broke the link by which nature bound him to ,charran2 so1 in our case1 it is death which breaks the link by which nature ties us down to this present world4 ,we must realize the truth that we have died in ,christ1 our ,head and ,representative1--that our place in nature and in the world is amongst the things that were1--that the cross of ,christ is to us what the ,red ,sea was to ,israel1 namely1 that which separates us forever from the land of death and judgment4 ,thus only shall we be able to walk1 in any measure1 worthy of the calling wherewith we are called1--our high1 our holy1 our heavenly calling1--our calling of ,god in ,christ ,jesus4 ,and here ,i would dwell for a little on the cross of ,christ in its two grand1 fundamental phases1 or in other words1 the cross as the basis of our worship and our discipleship1 our peace and our testimony1 our relation with ,god1 and our relation with the world4 ,if as a convicted sinner ,i look at the cross of the ,lord ,jesus ,christ1 ,i behold in it the everlasting foundation of my peace4 ,i see my sin put away1 as to the root or principle thereof1 and ,i see my sins borne4 ,i see ,god to be1 in very deed1 for me1 and that1 moreover1 in the very condition in which my convicted conscience tells me ,i am4 ,the cross unfolds ,god as the sinner's ,friend4 ,it reveals him in that most wondrous character as the righteous ,justifier of the most ungodly sinner4 ,creation never could do this4 ,providence never could do this4 ,therein ,i may see ,god's power1 his majesty1 and his wisdom3 but what if all these things should be ranged against me8 ,looked at in themselves abstractedly1 they would be so1 for ,i am a sinner2 and power1 majesty1 and wisdom1 could not put away my sin1 nor justify ,god in receiving me4 ,the introduction of the cross1 however1 changes the aspect of things entirely4 ,there ,i find ,god dealing with sin in such a manner as to glorify himself infinitely4 ,there ,i see the magnificent display and perfect harmony of all the divine attributes4 ,i see love1 and such love as captivates and assures my heart1 and weans it1 in proportion as ,i realize it1 from every other object4 ,i see wisdom1 and such wisdom as baffles devils and astonishes angels4 ,i see power1 and such power as bears down all opposition4 ,i see holiness1 and such holiness as repulses sin to the very farthest point of the moral universe1 and gives the most intense expression of ,god's abhorrence thereof1 that could possibly be given4 ,i see grace1 and such grace as sets the sinner in the very presence of ,god1--yea1 puts him into his bosom4 ,where could ,i see all these things but in the cross8 ,nowhere else4 ,look where you please1 and you cannot find aught that so blessedly combines those two great points1 namely1 glory to ,god in the highest1 and on earth peace4 ,how precious1 therefore1 is the cross1 in this its first phase1 as the basis of the sinner's peace1 the basis of his worship1 and the basis of his eternal relationship with the ,god who is there so blessedly and so gloriously revealed6 ,how precious to ,god1 as furnishing him with a righteous ground on which to go in the full display of all his matchless perfections1 and in his most gracious dealings with the sinner6 ,so precious is it to ,god that1 as a recent writer has well remarked1 ,all that he has said1--all that he has done1 from the very beginning1 indicates that it was ever uppermost in his heart4 ,and no wonder6 ,his dear and well-beloved ,son was to hang there1 between heaven and earth1 the object of all the shame and suffering that men and devils could heap upon him1 because he loved to do his ,father's will1 and redeem the children of his grace4 ,it will be the grand centre of attraction1 as the fullest expression of his love1 throughout eternity4 ,then1 as the basis of our practical discipleship and testimony1 the cross demands our most profound consideration4 ,in this aspect of it1 ,i need hardly say1 it is as perfect as in the former4 ,the same cross which connects me with ,god has separated me from the world4 ,a dead man is evidently done with the world2 and hence the believer1 having died in ,christ1 is done with the world2 and1 having risen with ,christ1 is connected with ,god1 in the power of a new life1 a new nature4 ,being thus inseparably linked with ,christ1 he of necessity participates in his acceptance with ,god1 and in his rejection by the world4 ,the two things go together4 ,the former makes him a worshipper and a citizen in heaven1 the latter makes him a witness and a stranger on earth4 ,that brings him inside the veil2 this puts him outside the camp4 ,the one is as perfect as the other4 ,if the cross has come between me and my sins1 it has just as really come between me and the world4 ,in the former case1 it puts me into the place of peace with ,god2 in the latter1 it puts me into the place of hostility with the world1 that is1 in a moral point of view2 though in another sense it makes me the patient1 humble witness of that precious1 unfathomable1 eternal grace which is set forth in the cross4 ,now1 the believer should clearly understand1 and rightly distinguish between1 both the above phases of the cross of ,christ4 ,he should not profess to enjoy the one1 while he refuses to enter into the other4 ,if his ear is open to hear ,christ's voice within the veil1 it should be open also to hear his voice outside the camp4 ,if he enters into the atonement which the cross has accomplished1 he should also realize the rejection which it necessarily involves4 ,the former flows out of the part which ,god had in the cross2 the latter out of the part which man had therein4 ,it is our happy privilege1 not only to be done with our sins1 but to be done with the world also4 ,all this is involved in the doctrine of the cross4 ,well1 therefore1 might the apostle say1 ,god forbid that ,i should glory save in the cross of our ,lord ,jesus ,christ1 by which the world is crucified unto me1 and ,i unto the world4 ,paul looked upon the world as a thing which ought to be nailed to the cross2 and the world1 in having crucified ,christ1 had crucified all who belonged to him4 ,hence there is a double crucifixion1 as regards the believer and the world2 and were this fully entered into1 it would prove the utter impossibility of ever amalgamating the two4 ,beloved reader1 let us deeply1 honestly1 and prayerfully ponder these things2 and may the ,holy ,ghost give us the ability to enter into the full practical power of both the phases of the cross of ,christ4 ,we shall now return to our theme4 ,we are not told how long ,abraham tarried at ,haran2 yet ,god graciously waited on his servant until1 freed from nature's clog1 he could fully obey his command4 ,there was1 however1 no accommodation of that command to the circumstances of nature4 ,this would never do4 ,god loves his servants too well to deprive them of the full blessedness of entire obedience4 ,there was no fresh revelation to ,abraham's soul during the time of his sojourn in ,haran4 ,it is well to see this4 ,we must act up to the light already communicated1 and then ,god will give us more4 ,to him that hath shall more be given4 ,this is ,god's principle4 ,still we must remember that ,god will never drag us along the path of true-hearted discipleship4 ,this would greatly lack the moral excellency which characterizes all the ways of ,god4 ,he does not drag but draw us along the path which leads to ineffable blessedness in himself2 and if we do not see that it is for our real advantage to break through all the barriers of nature1 in order to respond to ,god's call1 we forsake our own mercies4 ,but alas6 our hearts little enter into this4 ,we begin to calculate about the sacrifices1 the hindrances1 and the difficulties1 instead of bounding along the path1 in eagerness of soul1 as knowing and loving the ,one whose call has sounded in our ears4 ,there is much true blessing to the soul in every step of obedience1 for obedience is the fruit of faith2 and faith puts us into living association and communion with ,god himself4 ,looking at obedience in this light1 we can easily see how distinctly it is marked off1 in every feature of it from legality4 ,this latter sets a man with the entire burden of his sins on him to serve ,god by keeping the law2 hence the soul is kept in constant torture1 and so far from running in the path of obedience1 it has not even taken the very first step4 ,true obedience1 on the contrary1 is simply the manifestation or outflow of a new nature communicated in grace4 ,to this new nature ,god graciously imparts precepts for its guidance2 and it is perfectly certain that the divine nature guided by the divine precepts can never by any possibility resolve itself into legality4 ,what constitutes legality is the old nature taking up ,god's precepts and essaying to carry them out4 ,to attempt to regulate man's fallen nature by ,god's pure and holy law1 is as useless and absurd as any thing can be4 ,how could fallen nature breathe an atmosphere so pure8 ,impossible4 ,both the atmosphere and the nature must be divine4 ,but not only does the blessed ,god impart a divine nature to the believer1 and guide that nature by his heavenly precepts1 he also sets before it suited hopes and expectations4 ,thus1 in ,abraham's case1 ,the ,god of glory appeared unto him4 ,and for what purpose8 ,to set before his soul's vision an attractive object1--a land that ,i will show thee4 ,this was not compulsion but attraction4 ,god's land was in the judgment of the new nature1--the judgment of faith1 far better than ,ur or ,charran3 and albeit he had not seen the land1 yet1 inasmuch as it was ,god's land1 faith judged it to be worth having1 and not only worth having1 but also fully worth the surrender of present things4 ,hence we read1 by faith ,abraham1 when he was called to go out into a place which he should after receive as an inheritance obeyed1 and he went out1 not knowing whither he went4 ,that is to say1 he walked by faith1 not by sight4 ,though he had not seen with his eyes1 he believed with his heart1 and faith became the great moving spring in his soul4 ,faith rests on a far more solid ground than the evidence of our senses1 and that is the word of ,god4 ,our senses may deceive us1 but ,god's word never can4 ,now1 the entire truth of the divine nature1 together with the precepts which guide and the hopes which animate it1 the whole of the divine doctrine respecting these things is completely thrown overboard by the system of legalism4 ,the legalist teaches that we must surrender earth in order to get heaven4 ,but how can fallen nature surrender that to which it is allied8 ,how can it be attracted by that in which it sees no charms8 ,heaven has no charms for nature2 yea1 it is the very last place it would like to be found in4 ,nature has no taste for heaven1 its occupations1 or its occupants4 ,were it possible for nature to find itself there1 it would be miserable4 ,thus1 then1 nature has no ability to surrender earth1 and no desire to get heaven4 ,true1 it would be glad to escape hell and its ineffable torment1 gloom1 and misery4 ,but the desire to escape hell1 and the desire to get heaven1 spring from two very different sources4 ,the former may exist in the old nature2 the latter can only be found in the new4 ,were there no lake of fire1 and no worm in hell1 nature would not so shrink from it4 ,the same principle holds good in reference to all of nature's pursuits and desires4 ,the legalist teaches that we must give up sin before we can get righteousness4 ,but nature cannot give up sin2 and as to righteousness1 it absolutely hates it4 ,true1 it would like a certain amount of religion2 but it is only with the idea that religion will preserve it from hell fire4 ,it does not love religion because of its introducing the soul to the present enjoyment of ,god and his ways4 ,how different from all this miserable system of legalism1 in every phase thereof1 is the gospel of the glory of the blessed ,god6 ,this gospel reveals ,god himself coming down in perfect grace1 and putting away sin by the sacrifice of the cross2 putting it away1 in the most absolute manner1 on the ground of eternal righteousness1 inasmuch as ,christ suffered for it1 having been made sin for us4 ,and not only is ,god seen putting away sin1 but also imparting a new life1 even the risen life of his own risen1 exalted1 and glorified ,son1 which life every true believer possesses1 in virtue of being linked1 in ,god's eternal counsels1 with him who was nailed to the cross1 but is now on the throne of the ,majesty in the heavens4 ,this nature1 as we have remarked1 he graciously guides by the precepts of his holy word1 applied in power by the ,holy ,ghost4 ,he also animates it by the presentation of indestructible hopes4 ,he reveals1 in the distance1 the hope of glory--a city which hath foundations--a better country1 that is an heavenly--the many mansions of the ,father's house1 on high--golden harps--green palms1 and white robes--a kingdom which cannot be moved--everlasting association with himself1 in those regions of bliss and light1 where sorrow and darkness can never enter--the unspeakable privilege of being led1 throughout the countless ages of eternity1 beside the still waters1 and through the green pastures of redeeming love4 ,how different is all this from the legalist's notion6 ,instead of calling upon me to educate and manage1 by the dogmas of systematic religion1 an irremediably corrupt nature1 in order that thereby ,i may surrender an earth that ,i love1 and attain to a heaven which ,i hate1 he1 in infinite grace1 and on the ground of ,christ's accomplished sacrifice1 bestows upon me a nature which can enjoy heaven1 and a heaven for that nature to enjoy2 and1 not only a heaven1 but himself the unfailing spring of all heaven's joy4 ,such is ,god's most excellent way4 ,thus he dealt with ,abraham4 ,thus he dealt with ,saul of ,tarsus4 ,thus he deals with us4 ,the ,god of glory showed ,abraham a better country than ,ur or ,charran4 ,he showed ,saul of ,tarsus a glory so bright1 that it closed his eyes to all earth's brightest glories1 and caused him to count them all but dung1 that he might win that blessed ,one who had appeared to him1 and whose voice had spoken to his inmost soul4 ,he saw a heavenly ,christ in glory2 and1 throughout the remainder of his course1 notwithstanding the weakness of the earthen vessel1 that heavenly ,christ and that heavenly glory engrossed his whole soul4 ,and ,abram passed through the land unto the place of ,sichem1 unto the plain of ,moreh4 ,and the ,canaanite was then in the land4 ,the presence of the ,canaanite in ,god's land would1 necessarily1 prove a trial to ,abraham4 ,it would be a demand upon his faith and hope1 an exercise of heart1 a trial of patience4 ,he had left ,ur and ,charran behind1 and come into the country of which the ,god of glory had spoken to him1 and there he finds the ,canaanite4 ,but there1 too1 he finds the ,lord4 ,and the ,lord appeared unto ,abram1 and said1 ,unto thy seed will ,i give this land4 ,the connection between the two statements is beautiful and touching4 ,the ,canaanite was then in the land1 and lest ,abraham's eye should rest upon the ,canaanite1 the present possessor of the land1 ,jehovah appears to him as the ,one who was going to give the land to him and to his seed forever4 ,thus ,abraham was taken up with the ,lord1 and not with the ,canaanite4 ,this is full of instruction for us4 ,the ,canaanite in the land is the expression of the power of ,satan2 but1 instead of being occupied with ,satan's power to keep us out of the inheritance1 we are called to apprehend ,christ's power to bring us in4 ,we wrestle1 not with flesh and blood1 444 but with spiritual wickedness in the heavenlies4 ,the very sphere into which we are called is the sphere of our conflict4 ,should this terrify us8 ,by no means4 ,we have ,christ there1--a victorious ,christ1 in whom we are more than conquerors4 ,hence1 instead of indulging a spirit of fear1 we cultivate a spirit of worship4 ,and there builded he an altar unto the ,lord1 who appeared unto him4 ,and he removed from thence unto a mountain on the east of ,bethel1 and pitched his tent4 ,the altar and the tent give us the two great features of ,abraham's character4 ,a worshipper of ,god1 a stranger in the world1--most blessed characteristics6 ,having nothing on earth1--having our all in ,god4 ,abraham had not so much as to set his foot upon2 but he had ,god to enjoy1 and that was enough4 ,however1 faith has its trials1 as well as its answers4 ,it is not to be imagined that the man of faith1 having pushed out from the shore of circumstances1 finds it all smooth and easy sailing4 ,by no means4 ,again and again he is called to encounter rough seas and stormy skies2 but it is all graciously designed to lead him into deeper and more matured experience of what ,god is to the heart that confides in him4 ,were the sky always without a cloud and the ocean without a ripple1 the believer would not know so well the ,god with whom he has to do2 for1 alas6 we know how prone the heart is to mistake the peace of circumstances for the peace of ,god4 ,when every thing is going on smoothly and pleasantly1 our property safe1 our business prosperous1 our children and servants carrying themselves agreeably1 our residence comfortable1 our health excellent1 every thing1 in short1 just to our mind1 how apt we are to mistake the peace which reposes upon such circumstances for that peace which flows from the realized presence of ,christ4 ,the ,lord knows this2 and1 therefore1 he comes in1 in one way or another1 and stirs up the nest1 that is1 if we are found nestling in circumstances1 instead of in himself4 ,but1 again1 we are frequently led to judge of the rightness of a path by its exemption from trial1 and vice versa4 ,this is a great mistake4 ,the path of obedience may often be found most trying to flesh and blood4 ,thus1 in ,abraham's case1 he was not only called to encounter the ,canaanite1 in the place to which ,god had called him1 but there was also a famine in the land4 ,should he1 therefore1 have concluded that he was not in his right place8 ,assuredly not4 ,that would have been to judge according to the sight of his eyes1 the very thing which faith never does4 ,no doubt it was a deep trial to the heart1 an inexplicable puzzle to nature2 but to faith it was all plain and easy4 ,when ,paul was called into ,macedonia1 almost the first thing he had to encounter was the prison at ,philippi4 ,this1 to a heart out of communion1 would have seemed a death-blow to the entire mission4 ,but ,paul never questioned the rightness of his position4 ,he was enabled to sing praises in the midst of it all1 assured that every thing was just as it should be3 and so it was2 for in the prison of ,philippi was one of ,god's vessels of mercy1 who could not1 humanly speaking1 have heard the gospel1 had not the preachers of it been thrust into the very place where he was4 ,the devil was made1 in spite of himself1 the instrument of sending the gospel to the ears of one of ,god's elect4 ,now1 ,abraham should have reasoned in the same way1 in reference to the famine4 ,he was in the very place in which ,god had set him2 and1 evidently1 he received no direction to leave it4 ,true1 the famine was there2 and1 moreover1 ,egypt was at hand1 offering deliverance from pressure2 still the path of ,god's servant was plain4 ,it is better to starve in ,canaan1 if it should be so1 than live in luxury in ,egypt4 ,it is better far to suffer in ,god's path1 than be at ease in ,satan's4 ,it is better to be poor with ,christ1 than rich without him4 ,abraham had sheep1 and oxen1 and he asses1 and men servants1 and maid servants1 and she asses1 and camels4 ,substantial proofs1 the natural heart would1 doubtless1 say1 of the rightness of his step1 in going down to ,egypt4 ,but1 ah6 he had no altar1--no communion4 ,egypt was not the place of ,god's presence4 ,he lost more than he gained by going thither4 ,this is ever the case4 ,nothing can ever make up for the loss of our communion with ,god4 ,exemption from temporary pressure1 and the accession of the greatest wealth are but poor equivalents for what one loses by diverging a hair's breadth from the straight path of obedience4 ,how many of us can add our amen to this6 ,how many1 in order to avoid the trial and exercise connected with ,god's path1 have slipped aside into the current of this present evil world1 and thereby brought leanness and barrenness1 heaviness and gloom1 into their souls6 ,it may be they have1 to use the common phrase1 made money1 increased their store1 obtained the world's favor1 been entreated well by its ,pharaohs1 gotten a name and a position amongst men2 but are these a proper equivalent for joy in ,god1 communion1 liberty of heart1 a pure1 uncondemning conscience1 a thankful1 worshipping spirit1 vigorous testimony1 and effectual service8 ,alas1 for the man that can think so6 ,and yet all the above incomparable blessings have been often sold for a little ease1 a little influence1 a little money4 ,christian reader1 let us watch against the tendency to slip aside from the narrow1 yet safe1 the sometimes rough1 yet always pleasant1 path of simple1 wholehearted obedience4 ,let us keep guard--jealous1 careful guard--over faith and a pure conscience1 for which nothing can compensate4 ,should trial come1 let us1 instead of turning aside into ,egypt1 wait on ,god2 and thus the trial1 instead of proving an occasion of stumbling1 will prove an opportunity for obedience4 ,let us1 when tempted to slip into the course of the world1 remember him who gave himself for our sins1 that he might deliver us from this present evil world1 according to the will of ,god1 and our ,father4 7,gal4 i4 #d47 ,if such was his love for us1 and such his sense of the true character of this present world1 that he gave himself1 in order to deliver us from it1 shall we deny him by plunging again into that from which his cross has forever delivered us8 ,may ,god ,almighty forbid6 ,may he keep us in the hollow of his hand1 and under the shadow of his wings1 until we see ,jesus as he is1 and be like him1 and with him forever4 ,,chapter ,,xiii4 ,the opening of this chapter presents to us a subject of immense interest to the heart1--namely1 the true character of divine restoration4 ,when the child of ,god has1 in any way1 declined in his spiritual condition1 and lost his communion1 he is in great danger1 when conscience begins to work1 of failing in the apprehension of divine grace1 and of stopping short of the proper mark of divine restoration4 ,now1 we know that ,god does every thing in a way entirely worthy of himself4 ,whether he creates1 redeems1 converts1 restores1 or provides1 he can only act like himself4 ,what is worthy of himself is1 ever and only1 his standard of action4 ,this is unspeakably happy for us1 inasmuch as we would ever seek to limit the ,holy ,one of ,israel2 and in nothing are we so prone to limit him as in his restoring grace4 ,in the case now before us1 we see that ,abraham was not only delivered out of ,egypt1 but brought back unto the place where his tent had been at the beginning1 444 unto the place of the altar which he had made there at the first3 and there ,abraham called on the name of the ,lord4 ,nothing can satisfy ,god1 in reference to a wanderer or backslider1 but his being entirely restored4 ,we1 in the self-righteousness of our hearts1 might imagine that such an one should take a lower place than that which he had formerly occupied2 and so he should1 were it a question of his merit or his character2 but1 inasmuch as it is1 altogether1 a question of grace1 it is ,god's prerogative to fix the standard of restoration2 and his standard is set forth in the following passage3 ,if thou wilt return1 ,o ,israel1 return to me4 ,it is thus that ,god restores1 and it would be unworthy of himself to do any thing else4 ,he will either not restore at all1 or else restore in such a way as to magnify and glorify the riches of his grace4 ,thus1 when the leper was brought back1 he was actually conducted to the door of the tabernacle of the congregation4 ,when the prodigal returned1 he was set down at the table with the father4 ,when ,peter was restored1 he was able to stand before the men of ,israel and say1 ye denied the ,holy ,one1 and the ,just1--the very thing which he had done himself1 under the most aggravated circumstances4 ,in all these cases1 and many more which might be adduced1 we see the perfectness of ,god's restoration4 ,he always brings the soul back to himself1 in the full power of grace and the full confidence of faith4 ,if thou wilt return1 return to me4 ,abraham came unto the place where his tent had been at the beginning4 ,then1 as to the moral effect of divine restoration1 it is most deeply practical4 ,if legalism gets its answer in the character of the restoration1 antinomianism gets its answer in the effect thereof4 ,the restored soul will have a very deep and keen sense of the evil from which it has been delivered1 and this will be evidenced by a jealous1 prayerful1 holy1 and circumspect spirit4 ,we are not restored in order that we may1 the more lightly1 go and sin again1 but rather that we may go and sin no more4 ,the deeper my sense of the grace of divine restoration1 the deeper will be my sense of the holiness of it also4 ,this principle is taught and established throughout all scripture2 but especially in two well-known passages1 namely1 ,psalms xxiii4 #c1 and #a ,john i4 #i3 ,he restoreth my soul3 he leadeth me in the paths of righteousness for his name's sake4 ,and again3 ,if we confess our sins1 he is faithful and just to forgive us our sins1 and to cleanse us from all unrighteousness4 ,the proper path for a divinely-restored soul is the path of righteousness4 ,in other words1 having tasted divine grace we walk in righteousness4 ,to talk of grace1 while walking in unrighteousness1 is1 as the apostle says1 to turn the grace of our ,god into lasciviousness4 ,if grace reigns through righteousness unto eternal life1 it also manifests itself in righteousness1 in the outflow of that life4 ,the grace that forgives us our sins1 cleanses us from all unrighteousness4 ,those things must never be separated4 ,when taken together1 they furnish a triumphant answer to the legalism and antinomianism of the human heart4 ,but there was a deeper trial for ,abraham's heart than even the famine1 namely1 that arising from the company of one who evidently was not walking in the energy of personal faith1 nor in the realization of personal responsibility4 ,it seems plain that ,lot was1 from the very beginning1 borne onward rather by ,abraham's influence and example1 than by his own faith in ,god4 ,this is a very common case4 ,if we look down along the history of the people of ,god1 we can easily see how that1 in every great movement produced by the ,spirit of ,god1 certain individuals have attached themselves thereto who were not personally participators of the power which had produced the movement4 ,such persons go on for a time1 either as a dead weight upon the testimony1 or an active hindrance to it4 ,thus1 in ,abraham's case1 the ,lord called him to leave his kindred2 but he brought his kindred with him4 ,terah retarded him in his movement1 until death took him out of the way4 ,lot followed him somewhat farther1 until the lusts of other things overpowered him1 and he entirely broke down4 ,the same thing is observable in the great movement of ,israel out of ,egypt4 ,a mixed multitude followed them1 and caused much defilement1 weakness1 and sorrow2 for we read1 in ,numbers xi41 the mixed multitude that was among them fell a lusting3 and the children of ,israel also wept again1 and said1 who shall give us flesh to eat4 ,so also1 in the early days of the ,church2 and not only so1 but in every revival which has taken place therein1 down to the present day1 many have been acted upon by various influences1 which1 not being divine1 proved evanescent2 and the persons so acted upon sooner or later gave way1 and found their proper level4 ,nothing will endure but that which is of ,god4 ,i must realize the link between me and the living ,god4 ,i must know myself as one called of him into the position which ,i occupy1 else ,i shall have no stability1 and exhibit no consistency therein4 ,it will not do for us to follow in the track of other people1 merely because it is their track4 ,god will graciously give each a path to walk in1 a sphere to move in1 and a responsibility to fulfil2 and we are bound to know our calling and the functions thereof1 that1 by his grace ministered to our souls daily1 we may work therein effectually to his glory4 ,it matters not what our measure may be1 provided it be what ,god hath dealt to us4 ,we may have five talents1 or we may have but one3 still1 if we use the one1 with our eye fixed on the ,master1 we shall be just as sure to hear from his gracious lips the words1 well done1 as if we had used the five4 ,this is encouraging4 ,paul1 ,peter1 ,james1 and ,john1 had each his peculiar measure1 his specific ministry2 and so with all3 none needs to interfere with another4 ,a carpenter has a saw and a plane1 a hammer and a chisel2 and he uses each as he needs it4 ,nothing can be more worthless than imitation4 ,if1 in the natural world1 we look at the various orders of creation1 we see no imitation4 ,all have their proper sphere1 their proper functions4 ,and if it be thus in the natural world1 how much more in the spiritual4 ,the field is wide enough for all4 ,in every house there are vessels of various sizes and various shapes4 ,the master wants them all4 ,let us1 therefore1 my beloved reader1 search and see whether we are walking under a divine or a human influence2 whether our faith stands in the wisdom of man1 or in the power of ,god2 whether we are doing things because others have done them1 or because the ,lord has called us to do them2 whether we are merely propped up by the example and influence of our fellow1 or sustained by personal faith in ,god4 ,these are serious inquiries4 ,it is1 no doubt1 a happy privilege to enjoy the fellowship of our brethren2 but if we are propped up by them1 we shall soon make shipwreck4 ,so1 also1 if we go beyond our measure1 our action will be strained and unsightly1 uneasy and unnatural4 ,it is very easy to see when a man is working in his place1 and according to his measure4 ,all affectation1 assumption1 and imitation1 is contemptible in the extreme4 ,hence1 though we cannot be great1 let us be honest2 and though we cannot be brilliant1 let us be genuine4 ,if a person goes beyond his depth1 without knowing how to swim1 he will surely flounder4 ,if a vessel put out to sea1 without being sea-worthy and in trim1 it will surely be beaten back into harbor1 or lost4 ,lot left ,ur of the ,chaldees1 but he fell in the plains of ,sodom4 ,the call of ,god had not reached his heart1 nor the inheritance of ,god filled his vision4 ,solemn thought6 may we ponder it deeply6 ,blessed be ,god1 there is a path for each of his servants1 along which shines the light of his approving countenance1 and to walk therein should be our chief joy4 ,his approval is enough for the heart that knows him4 ,true1 we may not always be able to command the approval and concurrence of our brethren2 we may frequently be misunderstood2 but we cannot help these things4 ,the day will set all this to rights1 and the loyal heart can contentedly wait for that day1 knowing that then every man shall have praise of ,god4 ,but it may be well to examine1 more particularly1 what it was that caused ,lot to turn aside off the path of public testimony4 ,there is a crisis in every man's history at which it will assuredly be made manifest on what ground he is resting1 by what motives he is actuated1 and by what objects he is animated4 ,thus it was with ,lot4 ,he did not die at ,charran2 but he fell at ,sodom4 ,the ostensible cause of his fall was the strife between his herdmen and those of ,abraham2 but the fact is1 when one is not really walking with a single eye and purified affections1 he will easily find a stone to stumble over4 ,if he does not find it at one time1 he will at another4 ,if he does not find it here1 he will find it there4 ,in one sense1 it makes little matter as to what may be the apparent cause of turning aside2 the real cause lies underneath1 far away1 it may be1 from common observation1 in the hidden chambers of the heart's affections and desires1 where the world1 in some shape or form1 has been sought after4 ,the strife between the herdmen might have been easily settled without spiritual damage to either ,abraham or ,lot4 ,to the former1 indeed1 it only afforded an occasion for exhibiting the beautiful power of faith1 and the moral elevation1 the heavenly vantage-ground1 on which faith ever sets the possessor thereof4 ,but to the latter it was an occasion for exhibiting the thorough worldliness of his heart4 ,the strife no more produced the worldliness in ,lot than it produced the faith in ,abraham2 it only manifested1 in the case of each1 what was really there4 ,thus it is always3 controversies and divisions arise in the ,church of ,god1 and many are stumbled thereby1 and driven back into the world1 in one way or another4 ,they then lay the blame on the controversy and division1 whereas the truth is1 that these things were only the means of developing the real condition of the soul1 and the bent of the heart4 ,the world was in the heart1 and would be reached by some route or another2 nor is there much of moral excellency exhibited in blaming men and things1 when the root of the matter lies within4 ,it is not that controversy and division are not to be deeply deplored3 assuredly they are4 ,to see brethren contending in the very presence of the ,canaanite and the ,perizzite1 is truly lamentable and humiliating4 ,our language should ever be1 ,let there be no strife1 ,i pray thee1 between me and thee 444 for we are brethren4 ,still1 why did not ,abraham make choice of ,sodom8 ,why did not the strife drive him into the world8 ,why was it not an occasion of stumbling to him8 ,because he looked at it from ,god's point of view4 ,no doubt1 he had a heart that could be attracted by well-watered plains1 just as powerfully as ,lot's heart2 but then he did not allow his own heart to choose4 ,he first let ,lot take his choice1 and then left ,god to choose for him4 ,this was heavenly wisdom4 ,this is what faith ever does3 it allows ,god to fix its inheritance1 as it also allows him to make it good4 ,it is always satisfied with the portion which ,god gives4 ,it can say1 the lines are fallen to me in pleasant places2 yea1 ,i have a goodly heritage4 ,it matters not where the lines fall2 for1 in the judgment of faith1 they always fall in pleasant places1 just because ,god casts them there4 ,the man of faith can easily afford to allow the man of sight to take his choice4 ,he can say1 ,if thou wilt take the left hand1 then ,i will go to the right2 or if thou depart to the right hand1 then ,i will go to the left4 ,what beautiful disinterestedness and moral elevation we have here6 and yet what security6 ,it is certain that1 let nature range where it will1 let it take its most comprehensive grasp1 its boldest and highest flight1 there is never the slightest danger of its laying its hand upon faith's treasure4 ,it will seek its portion in quite an opposite direction4 ,faith lays up its treasure in a place which nature would never dream of examining and1 as to its approaching thereto1 it could not if it would2 and it would not if it could4 ,hence1 therefore1 faith is perfectly safe1 as well as beautifully disinterested1 in allowing nature to take its choice4 ,what1 then1 did ,lot choose when he got his choice4 ,he chose ,sodom4 ,the very place that was about to be judged4 ,but how was this8 ,why select such a spot8 ,because he looked at the outward appearance1 and not at the intrinsic character and future destiny4 ,the intrinsic character was wicked4 ,its future destiny was judgment1--to be destroyed by fire and brimstone out of heaven4 ,but1 it may be said1 ,lot knew nothing of all this4 ,perhaps not1 nor ,abraham either2 but ,god did2 and had ,lot allowed ,god to choose his inheritance for him1 he certainly would not have chosen a spot that he himself was about to destroy4 ,he did not1 however4 ,he judged for himself4 ,sodom suited him1 though it did not suit ,god4 ,his eye rested on the well-watered plains1 and his heart was attracted by them4 ,he pitched his tent toward ,sodom4 ,such is nature's choice6 ,demas hath forsaken me1 having loved this present world4 ,lot forsook ,abraham for the same reason4 ,he left the place of testimony1 and got into the place of judgment4 ,and the ,lord said unto ,abram1 after that ,lot was separated from him1 ,lift up now thine eyes1 and look from the place where thou art1 northward1 and southward1 and eastward1 and westward2 for all the land which thou seest1 to thee will ,i give it1 and to thy seed forever4 ,the strife and separation1 so far from damaging ,abraham's spiritual condition1 rather brought out1 in full relief1 his heavenly principles1 and strengthened in his soul the life of faith4 ,moreover1 it cleared the prospect for him1 and delivered him from the company of one who could only prove a dead weight4 ,thus it worked for good1 and yielded a harvest of blessing4 ,it is at once most solemn1 and yet most encouraging1 to bear in mind that1 in the long run1 men find their proper level4 ,men who run unsent1 break down1 in one way or another1 and find their way back to that which they profess to have left4 ,on the other hand1 those who are called of ,god1 and lean on him1 are1 by his grace1 sustained4 ,their path is as the shining light1 which shineth more and more unto the perfect day4 ,the thought of this should keep us humble1 watchful1 and prayerful4 ,let him that thinketh he standeth take heed lest he fall1 for truly1 there are first that shall be last1 and there are last that shall be first4 ,he that endureth to the end1 the same shall be saved1 is a principle which1 whatever be its specific application1 has a wide moral bearing4 ,many a vessel has sailed out of harbor in gallant style1 with all its canvas spread1 amid cheering and shouting1 and with many fair promises of a first-rate passage2 but1 alas6 storms1 waves1 shoals1 rocks1 and quicksands1 have changed the aspect of things2 and the voyage that commenced with hope has ended in disaster4 ,i am here only referring to the path of service and testimony1 and by no means to the question of a man's eternal acceptance in ,christ4 ,this latter1 blessed be ,god1 does not in any wise rest with ourselves1 but with him who has said1 ,i give unto my sheep eternal life1 and they shall never perish1 neither shall any pluck them out of my hand4 ,but do we not know that many ,christians set out on some special course of service or testimony1 under the impression that they are called of ,god thereto1 and after a time they break down8 ,unquestionably4 ,and1 further1 very many set out in the profession of some special principle of action1 respecting which they have not been divinely taught1 or the consequences of which they have not maturely considered in the presence of ,god1 and1 as a necessary result1 they themselves have been found after a time in the open violation of those very principles4 ,all this is deplorable1 and should be carefully avoided4 ,it tends to weaken the faith of ,god's elect1 and causes the enemies of the truth to speak reproachfully4 ,each one should receive his call and his commission directly from the ,master himself4 ,all whom ,christ calls into any special service1 he will1 infallibly1 maintain therein1 for he never sent any one a warfare at his own charges4 ,but if we run unsent1 we shall not only be left to learn our folly1 but to exhibit it4 ,yet it is not that any one should set himself up as the impersonation of any principle1 or as an example of any special character of service or testimony4 ,god forbid4 ,this would be the most egregious folly and empty conceit4 ,it is a teacher's business to set forth ,god's ,word2 and it is a servant's business to set forth the ,master's will2 but while all this is fully understood and admitted1 we must ever remember the deep need there is of counting the cost1 ere we undertake to build a tower or go forth to war4 ,were this more seriously attended to1 there would be far less confusion and failure in our midst4 ,abraham was called of ,god from ,ur to ,canaan1 and hence1 ,god led him forth on the way4 ,when ,abraham tarried at ,charran1 ,god waited for him2 when he went down into ,egypt1 he restored him2 when he needed guidance1 he guided him2 when there was a strife and a separation1 he took care of him2 so that ,abraham had only to say1 ,oh1 how great is thy goodness which thou hast laid up for them that fear thee2 which thou hast wrought for them that trust in thee1 before the sons of men4 ,he lost nothing by the strife4 ,he had his tent and his altar before2 and he had his tent and his altar afterwards4 ,then ,abram removed his tent and came and dwelt in the plain of ,mamre1 which is in ,hebron1 and built there an altar unto the ,lord4 ,lot might choose ,sodom2 but as for ,abraham1 he sought and found his all in ,god4 ,there was no altar in ,sodom4 ,alas6 all who travel in that direction are in quest of something quite different from that4 ,it is never the worship of ,god1 but the love of the world that leads them thither4 ,and even though they should attain their object1 what is it8 ,how does it end8 ,just thus3 ,he gave them their request1 but sent leanness into their souls4 ,,chapter ,,xiv4 ,we are here presented with an historic record of the revolt of five kings from under the hand of ,chedorlaomer1 and a battle consequent thereon4 ,the ,spirit of ,god can occupy himself with the movements of kings and their armies1 when such movements are in anywise connected with the people of ,god4 ,in the present case1 ,abraham personally had nothing whatever to do with the revolt or its consequences4 ,his tent and altar were not likely to furnish an occasion for the declaration of war1 nor yet to be much affected by the outbreak or issue thereof4 ,the proper portion of a heavenly man could never1 by any possibility1 tempt the cupidity nor excite the ambition of the kings and conquerors of this world4 ,however1 although ,abraham was not affected by the battle of four kings with five1 yet ,lot was4 ,his position was such as to involve him in the whole affair4 ,so long as we are enabled1 through grace1 to pursue the path of simple faith1 we shall be thrown completely outside the range of this world's circumstances2 but if we abandon our high and holy position as those whose citizenship is in heaven1 and seek a name1 a place1 and a portion in the earth1 we must expect to participate in earth's convulsions and vicissitudes4 ,lot had taken up his abode in the plains of ,sodom1 and was1 therefore1 deeply and sensibly affected by the wars of ,sodom4 ,it must ever be thus4 ,it is a bitter and a painful thing for the child of ,god to mingle himself with the children of this world4 ,he can never do so without serious damage to his own soul1 as well as to the testimony with which he is entrusted4 ,what testimony was ,lot in ,sodom8 ,a very feeble one1 indeed1 if one at all4 ,the very fact of his settling himself there was the death-blow to his testimony4 ,to have spoken a word against ,sodom and its ways would have been to condemn himself1--for why was he there8 ,but in truth1 it does not by any means appear that to testify for ,god formed any part of his object in pitching his tent toward ,sodom4 ,personal and family interests seem to have been the leading springs of action in his heart2 and though1 as ,peter tells us1 his righteous soul was vexed with the filthy conversation of the wicked1 from day to day1 yet had he but little power to act against it1 even if inclined so to do4 ,it is important1 in a practical point of view1 to see that we cannot be governed by two objects at the same time4 ,for example1 ,i cannot have before my mind as objects my worldly interests and the interests of the gospel of ,christ4 ,if ,i go to a town for the purpose of setting-up in business1 then1 clearly1 business is my object1 and not the gospel4 ,i may1 no doubt1 propose to myself both to attend to business and to preach the gospel as well2 but1 all the while1 either one or the other must be my object4 ,it is not that a servant of ,christ may not most blessedly and effectually preach the gospel and attend to business also3 he assuredly may2 but1 in such a case1 the gospel will be his object1 and not business4 ,paul preached the gospel and made tents2 but the gospel was his object1 and not tent-making4 ,if ,i make business my object1 the gospel preaching will speedily prove to be formal and unprofitable work2 yea1 it will be well if it be not made use of to sanctify my covetousness4 ,the heart is very treacherous2 and it is often truly astonishing to see how it deceives us when we desire to gain some special point4 ,it will furnish1 in abundance1 the most plausible reasons2 while the eyes of our understanding are so blinded by self-interest or unjudged wilfulness1 as to be incapable of detecting their plausibility4 ,how frequently do we hear persons defending a continuance in a position which they admit to be wrong1 on the plea that they thereby enjoy a wider sphere of usefulness4 ,to all such reasoning1 ,samuel furnishes a pointed and powerful reply3 ,to obey is better than sacrifice1 and to hearken than the fat of rams4 ,which was--,abraham or ,lot--able to do the more good8 ,does not the history of those two men prove beyond a question that the most effectual way to serve the world is to be faithful to it1 by separating from and testifying against it8 ,but be it remembered that genuine separation from the world can only be the result of communion with ,god4 ,i may seclude myself from the world1 and constitute myself the centre of my being1 like a monk or a cynic2 but separation to ,god is a totally different thing4 ,the one chills and contracts1 the other warms and expands4 ,that drives us in upon ourselves2 this draws us out in love and interest for others4 ,that makes self and its interests our centre2 this makes ,god and his glory our centre4 ,thus1 in ,abraham's case1 we see that the very fact of his separation enabled him to render effectual service to one who had involved himself in trouble by his worldly ways4 ,when ,abraham heard that his brother was taken captive1 he armed his trained servants1 born in his own house1 three hundred and eighteen1 and pursued them unto ,dan 444 and he brought back all the goods1 and also brought again his brother ,lot1 and his goods1 and the women also1 and the people4 ,lot was ,abraham's brother1 after all2 and brotherly love must act4 ,a brother is born for adversity2 and it often happens that a season of adversity softens the heart1 and renders it susceptible of kindness1 even from one with whom we have had to part company2 and it is remarkable that1 while in verse #ab we read1 they took ,lot1 ,abraham's brother's son1 yet in verse #ad we read1 when ,abram heard that his brother was taken captive4 ,the claims of a brother's trouble are answered by the affections of a brother's heart4 ,this is divine4 ,genuine faith1 while it always renders us independent1 never renders us indifferent4 ,it will never wrap itself up in its fleece while a brother shivers in the cold4 ,there are three things which faith does3 it purifies the heart2 it works by love2 and it overcomes the world2 and all these results of faith are beautifully exhibited in ,abraham on this occasion4 ,his heart was purified from ,sodom's pollutions2 he manifested genuine love to ,lot1 his brother2 and1 finally1 he was completely victorious over the kings4 ,such are the precious fruits of faith1--that heavenly1 ,christ-honoring principle4 ,however1 the man of faith is not exempt from the assaults of the enemy2 and it frequently happens that immediately after a victory one has to encounter a fresh temptation4 ,thus it was with ,abraham4 ,the king of ,sodom went out to meet him1 after his return from the slaughter of ,chedorlaomer1 and of the kings that were with him4 ,there was1 evidently1 a very deep and insidious design of the enemy in this movement4 ,the king of ,sodom presents a very different thought1 and exhibits a very different phase of the enemy's power1 from what we have in ,chedorlaomer and the kings that were with him4 ,in the former1 we have rather the hiss of the serpent2 in the latter1 the roar of the lion2 but whether it were the serpent or the lion1 the ,lord's grace was amply sufficient2 and most seasonably was this grace ministered to the ,lord's servant at the exact moment of need4 ,and ,melchizedek1 king of ,salem1 brought forth bread and wine1 and he was the priest of the most high ,god4 ,and he blessed him1 and said1 ,blessed be ,abram of the most high ,god1 possessor of heaven and earth2 and blessed be the most high ,god1 which hath delivered thine enemies into thy hand4 ,we have here to remark1 first1 the peculiar point at which ,melchizedek enters the scene2 and1 secondly1 the double effect of his ministry4 ,he did not come forth when ,abraham was in pursuit of ,chedorlaomer1 but when the king of ,sodom was in pursuit of ,abraham4 ,this makes a great moral difference4 ,a deeper character of communion was needed to meet the deeper character of conflict4 ,and then as to the ministry1--the bread and wine refreshed ,abraham's spirit1 after his conflict with ,chedorlaomer2 while the benediction prepared his heart for his conflict with the king of ,sodom4 ,abraham was a conqueror1 and yet he was about to be a combatant1 and the royal priest refreshed the conqueror's spirit1 and fortified the combatant's heart4 ,it is peculiarly sweet to observe the manner in which ,melchizedek introduces ,god to the thoughts of ,abraham4 ,he calls him the most high ,god1 possessor of heaven and earth2 and not only so1 but pronounces ,abraham blessed of that same ,god4 ,this was effectually preparing him for the king of ,sodom4 ,a man who was blessed of ,god did not need to take aught from the enemy2 and if the possessor of heaven and earth filled his vision1 the goods of ,sodom could have but little attraction4 ,hence1 as might be expected1 when the king of ,sodom made his proposal1 ,give me the persons and take the goods to thyself1 ,abraham replies1 ,i have lift up my hand unto the ,lord1 the most high ,god1 the possessor of heaven and earth1 that ,i will not take from a thread even to a shoelatchet1 and that ,i will not take any thing that is thine1 lest thou shouldest say1 ,i have made ,abram rich4 ,abraham refuses to be enriched by the king of ,sodom4 ,how could he think of delivering ,lot from the power of the world1 if he himself were governed thereby8 ,the only true way in which to deliver another is to be thoroughly delivered myself4 ,so long as ,i am in the fire1 it is quite impossible ,i can pluck another out of it4 ,the path of separation is the path of power1 as it is also the path of peace and blessedness4 ,the world in all its various forms is the great instrument of which ,satan makes use1 in order to weaken the hands and alienate the affections of the servants of ,christ4 ,but1 blessed be ,god1 when the heart is true to him1 he always comes in to cheer1 to strengthen1 and to fortify1 at the right time4 ,the eyes of the ,lord run to and fro throughout the whole earth1 to show himself strong in the behalf of them whose heart is perfect toward him4 7#b ,chron4 xvi4 #i47 ,this is an encouraging truth for our poor1 timid1 doubting1 faltering hearts4 ,christ will be our strength and shield4 ,he will cover our heads in the day of battle2 he will teach our hands to war and our fingers to fight2 and finally he will bruise ,satan under our feet shortly4 ,all this is unspeakably comforting to a heart sincerely desirous of making way against the world1 the flesh1 and the devil4 ,may the ,lord keep our hearts true to himself in the midst of the ensnaring scene around us4 ,,chapter ,,xv4 ,after these things1 the word of the ,lord came unto ,abram in a vision1 saying1 ,fear not1 ,abram4 ,i am thy shield1 and thy exceeding great reward4 ,the ,lord would not suffer his servant to be a loser1 by rejecting the offers of this world4 ,it was infinitely better for ,abraham to find himself hidden behind ,jehovah's shield1 than to take refuge beneath the patronage of the king of ,sodom2 and to be anticipating his exceeding great reward1 than to accept the goods of ,sodom4 ,the position into which ,abraham is put in the opening verse of our chapter1 is beautifully expressive of the position into which every soul is introduced by the faith of ,christ4 ,jehovah was his shield1 that he might rest in him2 ,jehovah was his reward1 that he might wait for him4 ,so with the believer now3 he finds his present rest1 his present peace1 his present security1 all in ,christ4 ,no dart of the enemy can possibly penetrate the shield which covers the weakest believer in ,jesus4 ,and then as to the future1 ,christ fills it4 ,precious portion6 ,precious hope6 ,a portion which can never be exhausted3 a hope which will never make ashamed4 ,both are infallibly secured by the counsels of ,god1 and the accomplished atonement of ,christ4 ,the present enjoyment thereof is by the ministry of the ,holy ,ghost who dwells in us4 ,this being the case1 it is manifest that if the believer is pursuing a worldly career1 or indulging in worldly or carnal desires1 he cannot be enjoying either the shield or the reward4 ,if the ,holy ,ghost is grieved1 he will not minister the enjoyment of that which is our proper portion1 our proper hope4 ,hence in the section of ,abraham's history now before us1 we see that when he had returned from the slaughter of the kings and rejected the offer of the king of ,sodom1 ,jehovah rose before his soul in the double character1 as his shield and his exceeding great reward4 ,let the heart ponder this1 for it contains a volume of deeply practical truth4 ,we shall now examine the remainder of the chapter4 ,in it we have unfolded to us the two great principles of sonship and heirship4 ,and ,abram said1 ,lord ,god1 what wilt thou give me1 seeing ,i go childless1 and the steward of my house is this ,eliezer of ,damascus8 ,and ,abram said1 ,behold1 thou hast given to me no seed3 and lo1 one born in my house is mine heir4 ,abraham desired a son1 for he knew upon divine authority that his seed should inherit the land4 7,chap4 xiii4 #ae47 ,sonship and heirship are inseparably connected in the thoughts of ,god4 ,he that shall come forth out of thine own bowels shall be thine heir4 ,sonship is the proper basis of every thing2 and moreover it is the result of ,god's sovereign counsel and operation1 as we read in ,james1 of his own will begat he us4 ,finally1 it is founded upon ,god's eternal principle of resurrection4 ,how else could it be8 ,abraham's body was dead2 wherefore1 in his case1 as in every other1 sonship must be in the power of resurrection4 ,nature is dead1 and can neither beget nor conceive aught for ,god4 ,there lay the inheritance stretching out before the patriarch's eye1 in all its magnificent dimensions2 but where was the heir8 ,abraham's body and ,sarah's womb alike answered death4 ,but ,jehovah is the ,god of resurrection1 and1 therefore1 a dead body was the very thing for him to act upon4 ,had nature not been dead1 ,god should have put it to death ere he could fully show himself4 ,the most suitable theatre for the living ,god is that from which nature1 with all its boasted powers and empty pretensions1 has been totally expelled by the sentence of death4 ,wherefore1 ,god's word to ,abraham was1 look now toward heaven1 and tell the stars1 if thou be able to number them2 and he said unto him1 ,so shall thy seed be4 ,when the ,god of resurrection fills the vision there is no limit to the soul's blessing1 for he who can quicken the dead1 can do any thing4 ,and he believed in the ,lord1 and he counted it unto him for righteousness4 ,the imputation of righteousness to ,abraham is here founded upon his believing in the ,lord as the ,quickener of the dead4 ,it is in this character that he reveals himself in a world where death reigns2 and when a soul believes in him1 as such1 it is counted righteous in his sight4 ,this necessarily shuts man out1 as regards his co-operation1 for what can he do in the midst of a scene of death8 ,can he raise the dead8 ,can he open the gates of the grave8 ,can he deliver himself from the power of death1 and walk forth1 in life and liberty1 beyond the limits of its dreary domain8 ,assuredly not4 ,well1 then1 if he cannot do so1 he cannot work out righteousness1 nor establish himself in the relation of sonship4 ,god is not the ,god of the dead1 but of the living1 and1 therefore1 so long as a man is under the power of death1 and under the dominion of sin1 he can neither know the position of a son1 nor the condition of righteousness4 ,thus1 ,god alone can bestow the adoption of sons1 and he alone can impute righteousness1 and both are connected with faith in him as the ,one who raised up ,christ from the dead4 ,it is in this way that the apostle handles the question of ,abraham's faith1 in ,romans iv41 where he says1 ,it was not written for his sake alone1 that it was imputed unto him2 but for us also to whom it shall be imputed1 if we believe on him that raised up ,jesus our ,lord from the dead4 ,here the ,god of resurrection is presented to us also1 as the object of faith1 and our faith in him as the alone ground of our righteousness4 ,if ,abraham had looked up into heaven's vault1 spangled with innumerable stars1 and then looked at his own body now dead1 how could he ever grasp the idea of a seed as numerous as those stars8 ,impossible4 ,but he did not look at his own body1 but at the resurrection power of ,god2 and1 inasmuch as that was the power which was to produce the seed1 we can easily see that the stars of heaven and the sand on the sea-shore are but feeble figures indeed2 for what natural object could possibly illustrate the effect of that power which can raise the dead8 ,so also1 when a sinner hearkens to the glad tidings of the gospel1 were he to look up to the unsullied light of the divine presence1 and then look down into the unexplored depths of his own evil nature1 he might well exclaim1 ,how can ,i ever get thither8 ,how can ,i ever be fit to dwell in that light8 ,where is the answer8 ,in himself8 ,nay1 blessed be ,god1 but in that blessed ,one who travelled from the bosom to the cross and the grave1 and from thence to the throne1 thus filling up in his person and work all the space between those extreme points4 ,there can be nothing higher than the bosom of ,god1--the eternal dwelling-place of the ,son2 and there can be nothing lower than the cross and the grave2 but1 amazing truth6 ,i find ,christ in both4 ,i find him in the bosom1 and ,i find him in the grave4 ,he went down into death in order that he might leave behind him in the dust thereof the full weight of his people's sins and iniquities4 ,christ in the grave exhibits the end of every thing human1--the end of sin1--the full limit of ,satan's power4 ,the grave of ,jesus forms the grand terminus of all4 ,but resurrection takes us beyond this terminus and constitutes the imperishable basis on which ,god's glory and man's blessing repose forever4 ,the moment the eye of faith rests on a risen ,christ1 there is a triumphant answer to every question as to sin1 judgment1 death1 and the grave4 ,the ,one who divinely met all these is alive from the dead1 and has taken his seat at the right hand of the majesty in the heavens2 and1 not only so1 but the ,spirit of that risen and glorified ,one1 in the believer1 constitutes him a son4 ,he is quickened out of the grave of ,christ2 as we read1 and you1 being dead in your sins1 and the uncircumcision of your flesh1 hath he quickened together with him1 having forgiven you all trespasses4 7,col4 ii4 #ac47 ,hence1 therefore1 sonship1 being founded on resurrection1 stands connected with perfect justification1--perfect righteousness1--perfect freedom from every thing which could1 in any wise1 be against us4 ,god could not have us in his presence with sin upon us4 ,he could not suffer a single speck or stain of sin upon his sons and daughters4 ,the father could not have the prodigal at his table with the rags of the far country upon him4 ,he could go forth to meet him in those rags4 ,he could fall upon his neck and kiss him1 in those rags4 ,it was worthy1 and beautifully characteristic of his grace so to do2 but then to seat him at his table in the rags would never do4 ,the grace that brought the father out to the prodigal1 reigns through the righteousness which brought the prodigal in to the father4 ,it would not have been grace had the father waited for the son to deck himself in robes of his own providing2 and it would not have been righteous to bring him in in his rags2 but both grace and righteousness shone forth in all their respective brightness and beauty when the father went out and fell on the prodigal's neck2 but yet did not give him a seat at the table until he was clad and decked in a manner suited to that elevated and happy position4 ,god1 in ,christ1 has stooped to the very lowest point of man's moral condition1 that1 by stooping he might raise man to the very highest point of blessedness1 in fellowship with himself4 ,from all this1 it follows1 that our sonship1 with all its consequent dignities and privileges1 is entirely independent of us4 ,we have just as little to do with it as ,abraham's dead body and ,sarah's dead womb had to do with a seed as numerous as the stars which garnish the heavens1 or as the sand on the sea-shore4 ,it is all of ,god4 ,god the ,father drew the plan1 ,god the ,son laid the foundation1 and ,god the ,holy ,ghost raises the superstructure2 and on this superstructure appears the inscription1 ,,through ,,grace1 ,,by ,,faith1 ,,without ,,works ,,of ,,law4 ,but1 then1 our chapter opens another most important subject to our view1 namely1 heirship4 ,the question of sonship and righteousness being fully settled1--divinely and unconditionally settled1--the ,lord said unto ,abraham1 ,i am the ,lord that brought thee out of ,ur of the ,chaldees1 to give thee this land to inherit it4 ,here comes out the great question of heirship1 and the peculiar path along which the chosen heirs are to travel ere they reach the promised inheritance4 ,if children1 then heirs1 heirs of ,god1 and joint-heirs with ,christ2 if so be that we suffer with him1 that we may be also glorified together4 ,our way to the kingdom lies through suffering1 affliction1 and tribulation2 but1 thank ,god1 we can1 by faith1 say1 the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us4 ,and further1 we know that our light affliction1 which is but for a moment1 worketh out for us a far more exceeding and eternal weight of glory4 ,finally1 we glory in tribulation1 knowing that tribulation worketh patience1 and patience experience1 and experience hope4 ,it is a high honor and a real privilege to be allowed to drink of our blessed ,master's cup1 and be baptized with his baptism2 to travel in blest companionship with him along the road which leads directly to the glorious inheritance4 ,the ,heir and the joint-heirs reach that inheritance by the pathway of suffering4 ,but let it be remembered that the suffering of which the joint-heirs participate has no penal element in it4 ,it is not suffering from the hand of infinite justice1 because of sin2 all that was fully met on the cross1 when the divine ,victim bowed his sacred head beneath the stroke4 ,christ also hath once suffered for sins1 and that once1 was on the tree and nowhere else4 ,he never suffered for sins before1 and he never can suffer for sins again4 ,once1 in the end of the world1 7the end of all flesh17 hath he appeared to put away sin1 by the sacrifice of himself4 ,christ was once offered4 ,there are two ways in which to view a suffering ,christ3 first1 as bruised of ,jehovah2 secondly1 as rejected of men4 ,in the former1 he stood alone2 in the latter1 we have the honor of being associated with him4 ,in the former1 ,i say1 he stood alone1 for who could have stood with him8 ,he bore the wrath of ,god alone2 he travelled in solitude down into the rough valley that had neither been eared nor sown1 and there he settled forever the question of our sins4 ,with this we had nothing to do1 though to this we are eternally indebted for every thing4 ,he fought the fight and gained the victory1 alone2 but he divides the spoils with us4 ,he was in solitude in the horrible pit and miry clay2 but directly he planted his foot on the everlasting rock of resurrection1 he associates us with him4 ,he uttered the cry alone2 he sings the new song in company4 7,ps4 xl4 #b1 #c47 ,now1 the question is1 ,shall we refuse to suffer from the hand of man with him who suffered from the hand of ,god for us8 ,that it is1 in a certain sense1 a question is evident from the ,spirit's constant use of the word if1 in connection with it4 ,if so be we suffer with him4 ,if we suffer1 we shall reign4 ,there is no such question as to sonship4 ,we do not reach the high dignity of sons through suffering1 but through the quickening power of the ,holy ,ghost1 founded on the accomplished work of ,christ1 according to ,god's eternal counsel4 ,this can never be touched4 ,we do not reach the family through suffering4 ,the apostle does not say1 that ye may be counted worthy of the family of ,god for which ye also suffer4 ,they were in the family already2 but they were bound for the kingdom2 and their road to that kingdom lay through suffering2 and not only so1 but the measure of suffering for the kingdom would be according to their devotedness and conformity to the ,king4 ,the more like we are to him1 the more we shall suffer with him2 and the deeper our fellowship with him in the suffering1 the deeper will be our fellowship in the glory4 ,there is a difference between the house of the ,father and the kingdom of the ,son3 in the former1 it will be a question of capacity2 in the latter1 a question of assigned position4 ,all my children may be round my table1 but their enjoyment of my company and conversation will entirely depend on their capacity4 ,one may be seated on my knee1 in the full enjoyment of his relationship as a child1 yet perfectly unable to comprehend a word ,i say2 another may exhibit uncommon intelligence in conversation1 yet not be a whit happier in his relationship than the infant on my knee4 ,but when it becomes a question of service for me1 or public identification with me1 it is evidently quite another thing4 ,this is but a feeble illustration of the idea of capacity in the ,father's house1 and assigned position in the kingdom of the ,son4 ,but let it be remembered that our suffering with ,christ is not a yoke of bondage1 but a matter of privilege2 not an iron rule1 but a gracious gift2 not constrained servitude1 but voluntary devotedness4 ,unto you it is given1 in the behalf of ,christ1 not only to believe on him1 but also to suffer for his sake4 7,phil4 i4 #bi47 ,moreover1 there can be little doubt but that the real secret of suffering for ,christ is to have the heart's affections centred in him4 ,the more ,i love ,jesus1 the closer ,i shall walk with him1 and the closer ,i walk with him1 the more faithfully ,i shall imitate him1 and the more faithfully ,i imitate him1 the more ,i shall suffer with him4 ,thus it all flows from love to ,christ2 and then it is a fundamental truth that we love him because he first loved us4 ,in this1 as in every thing else1 let us beware of a legal spirit2 for it must not be imagined that a man1 with the yoke of legality round his neck1 is suffering for ,christ2 alas6 it is much to be feared that such an one does not know ,christ2 does not know the blessedness of sonship2 has not yet been established in grace2 is rather seeking to reach the family by works of law1 than to reach the kingdom by the path of suffering4 ,on the other hand1 let us see that we are not shrinking from our ,master's cup and baptism4 ,let us not profess to enjoy the benefits which his cross secures1 while we refuse the rejection which that cross involves4 ,we may rest assured that the road to the kingdom is not enlightened by the sunshine of this world's favor1 nor strewed with the roses of its prosperity4 ,if a ,christian is advancing in the world1 he has much reason to apprehend that he is not walking in company with ,christ4 ,if any man serve me1 let him follow me2 and where ,i am1 there shall also my servant be4 ,what was the goal of ,christ's earthly career8 ,was it an elevated1 influential position in this world8 ,by no means4 ,what then8 ,he found his place on the cross1 between two condemned malefactors4 ,but1 it will be said1 ,god was in this4 ,true2 yet man was in it likewise2 and this latter truth is what must inevitably secure our rejection by the world1 if only we keep in company with ,christ4 ,the companionship of ,christ1 which lets me into heaven1 casts me out of earth2 and to talk of the former1 while ,i am ignorant of the latter1 proves there is something wrong4 ,if ,christ were on earth1 now1 what would his path be8 ,whither would it tend8 ,where would it terminate8 ,would we like to walk with him8 ,let us answer these inquiries under the edge of the word1 and under the eye of the ,almighty2 and may the ,holy ,ghost make us faithful to an absent1 a rejected1 a crucified ,master4 ,the man who walks in the ,spirit will be filled with ,christ2 and1 being filled with him1 he will not be occupied with suffering1 but with him for whom he suffers4 ,if the eye is fixed on ,christ1 the suffering will be as nothing in comparison with the present joy and future glory4 ,the subject of heirship has led me much further than ,i intended2 but ,i do not regret it1 as it is of considerable importance4 ,let us now briefly glance at the deeply significant vision of ,abraham as set forth in the closing verses of our chapter4 ,and when the sun was going down1 a deep sleep fell upon ,abram2 and1 lo1 an horror of great darkness fell upon him4 ,and he said unto ,abram1 ,know of a surety1 that thy seed shall be a stranger in a land that is not theirs1 and shall serve them2 and they shall afflict them four hundred years3 and also that nation1 whom they shall serve1 will ,i judge3 and afterward shall they come out with great substance4444 ,and it came to pass1 that when the sun went down1 and it was dark1 behold1 a smoking furnace1 and a burning lamp that passed between those pieces4 ,the entire of ,israel's history is summed up in those two figures1 the furnace and the lamp4 ,the former presents to us those periods of their history in which they were brought into suffering and trial2 such1 for example1 as the long period of ,egyptian bondage1 their subjection to the kings of ,canaan1 the ,babylonish captivity1 their present dispersed and degraded condition4 ,during all these periods they may be considered as passing through the smoking furnace4 7,see ,deut4 iv4 #bj2 #a ,kings viii4 #ea2 ,isaiah xlviii4 #aj47 ,then1 in the burning lamp1 we have those points in ,israel's eventful history at which ,jehovah graciously appeared for their relief1 such as their deliverance from ,egypt1 by the hand of ,moses2 their deliverance from under the power of the kings of ,canaan1 by the ministry of the various judges2 their return from ,babylon1 by the decree of ,cyrus2 and their final deliverance1 when ,christ shall appear in his glory4 ,the inheritance must be reached through the furnace2 and the darker the smoke of the furnace1 the brighter and more cheering will be the lamp of ,god's salvation4 ,nor is this principle confined merely to the people of ,god as a whole2 it applies just as fully to individuals4 ,all who have ever reached a position of eminence as servants1 have endured the furnace before they enjoyed the lamp4 ,an horror of great darkness passed across the spirit of ,abraham4 ,jacob had to endure twenty-one years of sore hardship1 in the house of ,laban4 ,joseph found his furnace of affliction in the dungeons of ,egypt4 ,moses spent forty years in the desert4 ,thus it must be with all ,god's servants4 ,they must be tried first1 that1 being found faithful1 they may be put into the ministry4 ,god's principle1 in reference to those who serve him1 is expressed in those words of ,st4 ,paul1 not a novice1 lest being lifted up with pride1 he fall into the condemnation of the devil4 7#a ,tim4 iii4 #f47 ,it is one thing to be a child of ,god2 it is quite another to be a servant of ,christ4 ,i may love my child very much1 yet1 if ,i set him to work in my garden1 he may do more harm than good4 ,why8 ,is it because he is not a dear child8 ,no2 but because he is not a practised servant4 ,this makes all the difference4 ,relationship and office are distinct things4 ,not one of the ,queen's children is at present capable of being her prime minister4 ,it is not that all ,god's children have not something to do1 something to suffer1 something to learn4 ,undoubtedly they have2 yet it ever holds good that public service and private discipline are intimately connected in the ways of ,god4 ,one who comes forward much in public will need that chastened spirit1 that matured judgment1 that subdued and mortified mind1 that broken will1 that mellow tone1 which are the sure and beautiful result of ,god's secret discipline2 and it will generally be found that those who take a prominent place without more or less of the above moral qualifications1 will sooner or later break down4 ,lord ,jesus1 keep thy feeble servants very near unto thine own most blessed person1 and in the hollow of thine hand6 ,,chapter ,,xvi4 ,here we find unbelief casting its dark shadow across the spirit of ,abraham1 and again turning him aside for a season from the path of simple1 happy confidence in ,god4 ,and ,sarai said unto ,abram1 ,behold the ,lord hath restrained me from bearing4 ,these words bespeak the usual impatience of unbelief2 and ,abram should have treated them accordingly1 and waited patiently on the ,lord for the accomplishment of his gracious promise4 ,the poor heart naturally prefers any thing to the attitude of waiting4 ,it will turn to any expedient1 any scheme1 any resource1 rather than be kept in that posture4 ,it is one thing to believe a promise at the first1 and quite another thing to wait quietly for the accomplishment thereof4 ,we can see this distinction constantly exemplified in a child4 ,if ,i promise my child any thing1 he has no idea of doubting my word2 but yet1 ,i can detect the greatest possible restlessness and impatience in reference to the time and manner of accomplishment4 ,and cannot the wisest sage find a true mirror in which to see himself reflected in the conduct of a child8 ,truly so4 ,abraham exhibits faith1 in ,chapter xv4 and yet he fails in patience in ,chapter xvi4 ,hence the force and beauty of the apostle's word1 in ,hebrews vi4 followers of them who through faith and patience inherit the promises4 ,god makes a promise3 faith believes it2 hope anticipates it2 patience waits quietly for it4 ,there is such a thing in the commercial world as the present worth of a bill or promissory note2 for if men are called upon to wait for their money1 they must be paid for waiting4 ,now1 in faith's world1 there is such a thing as the present worth of ,god's promise2 and the scale by which that worth is regulated is the heart's experimental knowledge of ,god2 for according to my estimate of ,god1 will be my estimate of his promise2 and moreover1 the subdued and patient spirit finds its rich and full reward in waiting upon him for the accomplishment of all that he has promised4 ,however1 as to ,sarah1 the real amount of her word to ,abraham is this1 ,the ,lord has failed me2 it may be1 my ,egyptian maid will prove a resource for me4 ,any thing but ,god for a heart under the influence of unbelief4 ,it is often truly marvellous to observe the trifles to which we will betake ourselves when once we have lost the sense of ,god's nearness1 his infallible faithfulness1 and unfailing sufficiency4 ,we lose that calm and well-balanced condition of soul so essential to the proper testimony of the man of faith2 and1 just like other people1 betake ourselves to any or every expedient1 in order to reach the wished-for end1 and call that a laudable use of means4 ,but it is a bitter thing to take ourselves out of the place of absolute dependence upon ,god4 ,the consequences must be disastrous4 ,had ,sarah said1 ,nature has failed me1 but ,god is my resource1 how different it would have been6 ,this would have been her proper ground2 for nature really had failed her4 ,but then it was nature in one shape1 and therefore she wished to try nature in another4 ,she had not learnt to look away from nature in every shape4 ,in the judgment of ,god and of faith1 nature in ,hagar was no better than nature in ,sarah4 ,nature1 whether young or old1 is alike to ,god2 and1 therefore1 alike to faith2 but1 ah6 we are only in the power of this truth when we are experimentally finding our living centre in ,god himself4 ,when the eye is taken off that glorious ,being1 we are ready for the meanest device of unbelief4 ,it is only when we are consciously leaning on the only true1 the only wise1 the living ,god1 that we are enabled to look away from every creature stream4 ,it is not that we shall despise ,god's instrumentality4 ,by no means4 ,to do so would be recklessness and not faith4 ,faith values the instrument1 not because of itself1 but because of him who uses it4 ,unbelief looks only at the instrument1 and judges of the success of a matter by the apparent efficiency thereof1 instead of by the sufficiency of him who1 in grace1 uses it4 ,like ,saul1 who1 when he looked at ,david1 and then looked at the ,philistine1 said1 ,thou art not able to go against this ,philistine to fight with him2 for thou art but a youth4 ,yet the question in ,david's heart was1 not as to whether he was able1 but whether ,jehovah was able4 ,the path of faith is a very simple and a very narrow one4 ,it neither deifies the means on the one hand1 nor despises it on the other4 ,it simply values it1 so far as it is evidently ,god's means1 and no further4 ,there is a vast difference between ,god's using the creature to minister to me1 and my using it to shut him out4 ,this difference is not sufficiently attended to4 ,god used the ravens to minister to ,elijah1 but ,elijah did not use them to exclude ,god4 ,if the heart be really trusting in ,god1 it will not trouble itself about his means4 ,it waits on him1 in the sweet assurance that by what means soever he pleases1 he will bless1 he will minister1 he will provide4 ,now1 in the case before us1 in this chapter1 it is evident that ,hagar was not ,god's instrument for the accomplishment of his promise to ,abraham4 ,he had promised a son1 no doubt1 but he had not said that this son should be ,hagar's2 and1 in point of fact1 we find from the narrative1 that both ,abraham and ,sarah multiplied their sorrow1 by having recourse to ,hagar2 for when she saw that she had conceived1 her mistress was despised in her eyes4 ,this was but the beginning of those multiplied sorrows which flowed from hastening after nature's resources4 ,sarah's dignity was trampled down by an ,egyptian bond-woman1 and she found herself in the place of weakness and contempt4 ,the only true place of dignity and power is the place of felt weakness and dependence4 ,there is no one so entirely independent of all around as the man who is really walking by faith1 and waiting only upon ,god2 but the moment a child of ,god makes himself a debtor to nature or the world1 he loses his dignity1 and will speedily be made to feel his loss4 ,it is no easy task to estimate the loss sustained by diverging1 in the smallest measure1 from the path of faith4 ,no doubt1 all those who walk in that path will find trial and exercise2 but one thing is certain1 that the blessings and joys which peculiarly belong to them are infinitely more than a counterpoise2 whereas1 when they turn aside1 they have to encounter far deeper trial1 and naught but that4 ,and ,sarai said1 ,my wrong be upon thee4 ,when we act wrong1 we are ofttimes prone to lay the blame on some one else4 ,sarah was only reaping the fruit of her own proposal1 and yet she says to ,abraham1 ,my wrong be upon thee2 and then1 with ,abraham's permission1 she seeks to get rid of the trial which her own impatience had brought upon her4 ,but ,abram said unto ,sarai1 ,behold thy maid is in thy hand2 do to her as it pleaseth thee4 ,and when ,sarai dealt hardly with her1 she fled from her face4 ,this will not do4 ,the bond-woman cannot be got rid of by hard treatment4 ,when we make mistakes1 and find ourselves called upon to encounter the results thereof1 we cannot counteract those results by carrying ourselves with a high hand4 ,we frequently try this method1 but we are sure to make matters worse thereby4 ,if we have done wrong1 we should humble ourselves and confess the wrong1 and wait on ,god for deliverance4 ,but there was nothing like this manifested in ,sarah's case4 ,quite the reverse4 ,there is no sense of having done wrong2 and1 so far from waiting on ,god for deliverance1 she seeks to deliver herself in her own way4 ,however1 it will always be found that every effort which we make to rectify our errors1 previous to the full confession thereof1 only tends to render our path more difficult4 ,thus ,hagar had to return1 and give birth to her son1 which son proved to be not the child of promise at all1 but a very great trial to ,abraham and his house1 as we shall see in the sequel4 ,now1 we should view all this in a double aspect2 first1 as teaching us a direct practical principle of much value2 and secondly1 in a doctrinal point of view4 ,and1 first1 as to the direct1 practical teaching1 we may learn that when1 through the unbelief of our hearts1 we make mistakes1 it is not all in a moment1 nor yet by our own devices1 we can remedy them4 ,things must take their course4 ,whatsoever a man soweth that shall he also reap4 ,for he that soweth to his flesh shall of the flesh reap corruption2 but he that soweth to the ,spirit1 shall of the ,spirit reap life everlasting4 ,this is an unalterable principle1 meeting us again and again on the page of inspiration1 and also on the page of our personal history4 ,grace forgives the sin and restores the soul1 but that which is sown must be reaped4 ,abraham and ,sarah had to endure the presence of the bond-woman and her son for a number of years1 and then get rid of them in ,god's way4 ,there is peculiar blessedness in leaving ourselves in ,god's hands4 ,had ,abraham and ,sarah done so on the present occasion1 they would never have been troubled with the presence of the bond-woman and her son2 but1 having made themselves debtors to nature1 they had to endure the consequences4 ,but1 alas6 we are often like a bullock unaccustomed to the yoke1 when it would be our exceeding comfort to behave and quiet ourselves as a child that is weaned of his mother4 ,no two figures can be more opposite than a stubborn bullock and a weaned child4 ,the former represents a person senselessly struggling under the yoke of circumstances1 and rendering his yoke all the more galling by his efforts to get rid of it2 the latter represents one meekly bowing his head to every thing1 and rendering his portion all the sweeter by entire subjection of spirit4 ,and now1 as to the doctrinal view of this chapter4 ,we are authorized to look at ,hagar and her son1 as figures of the covenant of works1 and all who are thereby brought into bondage4 7,see ,gal4 iv4 #bb-be47 ,the flesh is1 in this important passage1 contrasted with promise2 and thus we not only get the divine idea as to what the term flesh implies1 but also as to ,abraham's effort to obtain the seed by means of ,hagar1 instead of resting in ,god's promise4 ,the two covenants are allegorized by ,hagar and ,sarah1 and are diametrically opposite the one to the other4 ,the one gendering to bondage1 inasmuch as it raised the question as to man's competency to do and not to do1 and made life entirely dependent upon that competency4 ,the man that doeth these things shall live in them4 ,this was the ,hagar-covenant4 ,but the ,sarah-covenant reveals ,god as the ,god of promise1 which promise is entirely independent of man1 and founded upon ,god's willingness and ability to fulfil it4 ,when ,god makes a promise there is no if attached thereto4 ,he makes it unconditionally1 and is resolved to fulfil it2 and faith rests in him in perfect liberty of heart4 ,it needs no effort of nature to reach the accomplishment of a divine promise4 ,here was1 precisely1 where ,abraham and ,sarah failed4 ,they made an effort of nature to reach a certain end1 which end was absolutely secured by a promise of ,god4 ,this is the grand mistake of unbelief4 ,by its restless activity1 it raises a hazy mist around the soul1 which hinders the beams of the divine glory from reaching it4 ,he could there do no mighty works1 because of their unbelief4 ,one great characteristic virtue of faith is1 that it ever leaves the platform clear for ,god to show himself2 and truly1 when he shows himself1 man must take the place of a happy worshipper4 ,the error into which the ,galatians allowed themselves to be drawn1 was the addition of something of nature to what ,christ had already accomplished for them by the cross4 ,the gospel which had been preached to them and which they had received1 was the simple presentation of ,god's absolute1 unqualified1 and unconditional1 grace4 ,jesus ,christ had been evidently set forth crucified among them4 ,this was not merely promise divinely made1 but promise divinely and most gloriously accomplished4 ,a crucified ,christ settled every thing in reference both to ,god's claims and man's necessities4 ,but the false teachers upset all this1 or sought to upset it1 by saying1 ,except ye be circumcised after the manner of ,moses1 ye cannot be saved4 ,this1 as the apostle teaches them1 was in reality making ,christ of none effect4 ,christ must either be a whole ,saviour1 or no ,saviour at all4 ,the moment a man says1 ,except ye be this or that1 ye cannot be saved1 he totally subverts ,christianity2 for in ,christianity ,i find ,god coming down to me just as ,i am1 a lost1 guilty1 self-destroyed sinner2 and coming moreover with a full remission of all my sins1 and a full salvation from my lost estate1 all perfectly wrought by himself on the cross4 ,hence1 therefore1 a man who tells me1 ,you must be so and so1 in order to be saved1 robs the cross of all its glory1 and robs me of all my peace4 ,if salvation depends upon our being or doing aught1 we shall inevitably be lost4 ,thank ,god it does not2 for the great fundamental principle of the gospel is1 that ,god is ,,all1--man is ,,nothing4 ,it is not a mixture of ,god and man4 ,it is all of ,god4 ,the peace of the gospel does not repose in part on ,christ's work1 and in part on man's work2 it reposes wholly on ,christ's work1 because that work is perfect1--perfect forever2 and it renders all who put their trust in it as perfect as itself4 ,under the law1 ,god as it were stood still to see what man could do2 but in the gospel ,god is seen acting1 and as for man1 he has but to stand still and see the salvation of ,god4 ,this being so1 the inspired apostle hesitates not to say to the ,galatians1 ,christ is become of no effect unto you2 whosoever of you are justified by law 7,greek3 en nomo71 ye are fallen from grace4 ,if man has any thing to do in the matter1 ,god is shut out2 and if ,god is shut out1 there can be no salvation1 for it is impossible that man can work out a salvation by that which proves him a lost creature2 and then if it be a question of grace1 it must be all grace4 ,it cannot be half grace1 half law4 ,the two covenants are perfectly distinct4 ,it cannot be half ,sarah and half ,hagar4 ,it must be either the one or the other4 ,if it be ,hagar1 ,god has nothing to do with it2 and if it be ,sarah1 man has nothing to do with it4 ,thus it stands throughout4 ,the law addresses man1 tests him1 sees what he is really worth1 proves him a ruin1 and puts him under the curse2 and not only puts him under it1 but keeps him there so long as he is occupied with it1--so long as he is alive4 ,the law hath dominion over a man so long as he liveth2 but when he is dead1 its dominion necessarily ceases so far as he is concerned1 though it still remains in full force to curse every living man4 ,the gospel1 on the contrary1 assuming man to be lost1 ruined1 dead1 reveals ,god as he is1--the ,saviour of the lost1--the ,pardoner of the guilty1--the ,quickener of the dead4 ,it reveals him1 not as exacting aught from man1 7for what could be expected from one who has died a bankrupt87 but as exhibiting his own independent grace in redemption4 ,this makes a material difference and will account for the extraordinary strength of the language employed in the ,epistle to the ,galatians3 ,i marvel--,who hath bewitched you8--,i am afraid of you--,i stand in doubt of you--,i would they were even cut off that trouble you4 ,this is the language of the ,holy ,ghost1 who knows the value of a full ,christ and a full salvation2 and who also knows how essential the knowledge of both is to a lost sinner4 ,we have no such language as this in any other epistle2 not even in that to the ,corinthians1 although there were some of the grossest disorders to be corrected amongst them4 ,all human failure and error can be corrected by bringing in ,god's grace2 but the ,galatians1 like ,abraham in this chapter1 were going away from ,god1 and returning to the flesh4 ,what remedy could be devised for this8 ,how can you correct an error which consists in departing from that which alone can correct any thing8 ,to fall from grace1 is to get back under the law1 from which nothing can ever be reaped but the ,,curse4 ,may the ,lord establish our hearts in his own most excellent grace6 ,,chapter ,,xvii4 ,here we have ,god's remedy for ,abraham's failure set before us4 ,and when ,abram was ninety years old and nine1 the ,lord appeared unto ,abram1 and said unto him1 ,i am the ,almighty ,god3 walk before me1 and be thou perfect4#ae ,this is a most comprehensive verse4 ,it is very evident that ,abraham had not been walking before the ,almighty ,god when he adopted ,sarah's expedient in reference to ,hagar4 ,it is faith alone that can enable a man to walk up and down before an ,almighty ,one4 ,unbelief will ever be thrusting in something of self1 something of circumstances1 second causes1 and the like1 and thus the soul is robbed of the joy and peace1 the calm elevation1 and holy independence1 which flow from leaning upon the arm of ,one who can do every thing4 ,i believe we deeply need to ponder this4 ,god is not such an abiding reality to our souls as he ought to be1 or as he would be1 were we walking in more simple faith and dependence4 ,walk before me4 ,this is true power4 ,to walk thus1 implies our having nothing whatever before our hearts save ,god himself4 ,if ,i am founding my expectation upon men and things1 ,i am not walking before ,god1 but before men and things4 ,it is of the utmost importance to ascertain who or what ,i have before me as an object4 ,to what am ,i looking8 ,on whom or what am ,i leaning1 at this moment8 ,does ,god entirely fill my future8 ,have men or circumstances aught to do therein8 ,is there any space allotted to the creature8 ,the only way in which to get above the world is to walk by faith1 because faith so completely fills the scene with ,god1 that there is no room for the creature1--no room for the world4 ,if ,god fills up my entire range of vision1 ,i can see nothing else2 and then ,i am able to say with the ,psalmist1 ,my soul1 wait thou only upon ,god2 for my expectation is from him4 ,he only is my rock and my salvation3 he is my defence1 ,i shall not be moved4 7,ps4 lxii4 #e1 #f47 ,this word only is deeply searching4 ,nature cannot say this4 ,not that it will1 save when under the direct influence of a daring and blasphemous skepticism1 formally shut out ,god altogether2 but it1 assuredly1 cannot say1 ,he only4 ,now1 it is well to see that1 as in the matter of salvation1 so in all the details of actual life1 from day to day1 ,god will not share his glory with the creature4 ,from first to last1 it must be he only2 and this1 too1 in reality4 ,it will not do to have the language of dependence upon ,god on our lips1 while our hearts are really leaning on some creature resource4 ,god will make all this fully manifest2 he will test the heart2 he will put faith into the furnace4 ,walk before me1 and be thou perfect4 ,thus it is we reach the proper point4 ,when the soul is enabled1 by grace1 to get rid of all its fondly-cherished creature expectations1 then1 and only then1 it is prepared to let ,god act2 and when he acts all must be well4 ,he will not leave any thing undone4 ,he will perfectly settle every thing on behalf of those who simply put their trust in him4 ,when unerring wisdom1 omnipotent power1 and infinite love combine1 the confiding heart may enjoy unruffled repose4 ,unless we can find some circumstance too big or too little for the ,almighty ,god1 we have no proper base on which to found a single anxious thought4 ,this is an amazing truth1 and one eminently calculated to put all who believe it into the blessed position in which we find ,abraham in this chapter4 ,when ,god had1 in effect1 said to him1 ,leave all to me and ,i will settle it for you1 beyond your utmost desires and expectations2 the seed and the inheritance1 and every thing pertaining thereto1 will be fully and everlastingly settled1 according to the covenant of the ,almighty ,god1--then ,abram fell on his face4 ,truly blessed attitude6 the only proper one for a thoroughly empty1 feeble1 and unprofitable sinner to occupy in the presence of the living ,god1 the ,creator of heaven and earth1 the possessor of all things1 the ,almighty ,god4 ,and ,god talked with him4 ,it is when man is in the dust that ,god can talk to him in grace4 ,abraham's posture here is the beautiful expression of entire prostration1 in the presence of ,god1 in the sense of utter weakness and nothingness4 ,and this1 be it observed1 is the sure precursor of ,god's revelation of himself4 ,it is when the creature is laid low that ,god can show himself in the unclouded effulgence of what he is4 ,he will not give his glory to another4 ,he can reveal himself1 and allow man to worship in view of that revelation2 but until the sinner takes his proper place1 there can be no unfolding of the divine character4 ,how different is ,abraham's attitude in this and the preceding chapter6 ,there1 he had nature before him2 here1 he has the ,almighty ,god4 ,there1 he was an actor2 here1 he is a worshipper4 ,there1 he was betaking himself to his own and ,sarah's contrivance2 here1 he leaves himself and his circumstances1 his present and his future1 in ,god's hands1 and allows him to act in him1 for him1 and through him4 ,hence1 ,god can say1 ,i will make--,i will establish--,i will give--,i will bless4 ,in a word1 it is all ,god and his actings2 and this is real rest for the poor heart that has learnt any thing of itself4 ,the covenant of circumcision is now introduced4 ,every member of the household of faith must bear in his body the seal of that covenant4 ,there must be no exception4 ,he that is born in thy house1 and he that is bought with thy money1 must needs be circumcised3 and my covenant shall be in your flesh1 for an everlasting covenant4 ,and the uncircumcised man-child1 whose flesh of his foreskin is not circumcised1 that soul shall be cut off from his people3 he hath broken my covenant4 ,we are taught in ,romans iv41 that circumcision was a seal of the righteousness of faith4 ,abraham believed ,god1 and it was counted unto him for righteousness4 ,being thus counted righteous1 ,god set his seal upon him4 ,the seal with which the believer is now sealed is not a mark in the flesh1 but that ,holy ,spirit of promise1 whereby he is sealed unto the day of redemption4 ,this is founded upon his everlasting connection with ,christ1 and his perfect identification with him1 in death and resurrection2 as we read1 in ,colossians1 ,and ye are complete in him1 which is the head of all principality and power4 ,in whom also ye are circumcised with the circumcision made without hands1 in putting off the body of the sins of the flesh1 by the circumcision of ,christ2 buried with him in baptism1 wherein also ye are risen with him1 through the faith of the operation of ,god who hath raised him from the dead4 ,and you1 being dead in your sins and the uncircumcision of your flesh1 hath he quickened together with him1 having forgiven you all trespasses4 ,this is a most glorious passage1 unfolding to us the true idea of what circumcision was meant to typify4 ,every believer belongs to the circumcision in virtue of his living association with him who1 by his cross1 has forever abolished every thing that stood in the way of his church's perfect justification4 ,there was not a speck of sin on the conscience1 nor a principle of sin in the nature of his people1 for which ,christ was not judged on the cross2 and they are now looked upon as having died with ,christ1 lain in the grave with ,christ1 been raised with ,christ1 perfectly accepted in him1--their sins1 their iniquities1 their transgressions1 their enmity1 their uncircumcision1 having been entirely put away by the cross4 ,the sentence of death has been written on the flesh2 but the believer is in possession of a new life1 in union with his risen ,head in glory4 ,the apostle in the above passage teaches that the ,church was quickened out of the grave of ,christ2 and moreover1 that the forgiveness of all her trespasses is as complete1 and as entirely the work of ,god1 as was the raising of ,christ from the dead2 and this latter1 we know1 was the result of ,god's mighty power1 or1 as it may be rendered1 according to the energy of the might of his power 7,eph4 i4 #ai71--;a truly wonderful expression1 calculated to set forth the magnitude and glory of redemption1 as well as the solid basis on which it rests4 ,what rest--perfect rest--for the heart and conscience is here6 ,what full relief for the burdened spirit6 ,all our sins buried in the grave of ,christ1--not one--even the smallest--left out6 ,god did this for us6 ,all that his searching eye could detect in us1 he laid on the head of ,christ when he hung upon the cross6 ,he judged him there and then1 instead of judging us1 in hell forever6 ,precious fruit1 this1 of the admirable1 the profound1 the eternal counsels of redeeming love6 ,and we are sealed1 not with a certain mark cut in our flesh1 but with the ,holy ,ghost4 ,the entire household of faith is sealed thus4 ,such is the dignity1 the value1 the changeless efficacy of the blood of ,christ1 that the ,holy ,ghost--the ,third ,person of the eternal ,trinity--can take up his abode in all those who have put their trust therein4 ,and now1 what remains for those who know these things1 save to be steadfast1 unmovable1 always abounding in the work of the ,lord4 ,thus may it be1 ,o ,lord1 through the grace of thy ,holy ,spirit6 ,,footnotes3 #ae ,i would here offer a remark as to the word perfect4 ,when ,abraham was called upon to be perfect1 it did not mean perfect to himself2 for this he never was1 and never could be4 ,it simply meant that he should be perfect as regards the object before his heart1--that his hopes and expectations were to be perfectly and undividedly centred in the ,almighty ,god4 ,in looking through the ,new ,testament1 we find the word perfect used in at least four distinct senses4 ,in ,matt4 v4 #dh1 we read1 ,be ye therefore perfect1 even as your ,father which is in heaven is perfect4 ,here we learn from the context that the word perfect refers to the principle of our walk4 ,at verse #dd1 we read1 love your enemies1 444 that ye may be the sons of your ,father which is in heaven2 for he maketh the sun to rise upon the evil and the good1 and sendeth rain upon the just and the unjust4 ,hence to be perfect in the sense of ,matt4 v4 #dh is to act on a principle of grace toward all1 even toward those who are injurious and hostile4 ,a ,christian going to law1 and asserting or contending for his rights1 is not perfect as his ,father2 for his ,father is dealing in grace1 whereas he is dealing in righteousness4 ,the question here is not as to the right or wrong of going to law with worldly people 7as to brethren1 #a ,cor4 vi4 is conclusive74 ,all ,i contend for is1 that a ,christian so doing is acting in a character the direct opposite to that of his ,father2 for assuredly he is not going to law with the world4 ,he is not now on a judgment-seat1 but on a mercy-seat--a throne of grace4 ,he showers his blessings upon those who1 were he to go to law with them1 should be in hell4 ,wherefore it is plain that a ,christian1 when he brings a man before the judgment-seat1 is not perfect as his ,father which is in heaven is perfect4 ,at the close of ,matt4 xviii4 we have a parable which teaches us that a man who asserts his rights is ignorant of the true character and proper effect of grace4 ,the servant was not unrighteous in demanding what was due to him2 but he was ungracious4 ,he was totally unlike his master4 ,he had been forgiven ten thousand talents1 and yet he could seize his fellow by the throat for a paltry hundred pence4 ,what was the consequence8 ,he was delivered to the tormentors4 ,he lost the happy sense of grace1 and was left to reap the bitter fruits of having asserted his rights1 while being himself a subject of grace4 ,and1 observe further1 he was called a wicked servant1 not because of having owed ten thousand talents1 but because of not having forgiven the hundred pence4 ,the master had ample grace to settle the former1 but he had not grace to settle the latter4 ,this parable has a solemn voice for all ,christians going to law2 for although in the application of it1 it is said1 so shall my heavenly ,father do to you1 if you from your heart1 forgive not every one his brother their trespasses1 yet is the principle of general application1 that a man acting in righteousness will lose the sense of grace4 ,in ,hebrews ix4 we have another sense of the term perfect4 ,here1 too1 the context settles the import of the word4 ,it is perfect1 as pertaining to the conscience4 ,this is a deeply important use of the term4 ,the worshipper under the law never could have a perfect conscience1 for the simplest reason possible1 because he never had a perfect sacrifice4 ,the blood of a bullock and a goat did well enough for a time1 but it could not do forever1 and therefore could not give a perfect conscience4 ,now1 however1 the weakest believer in ,jesus is privileged to have a perfect conscience4 ,why8 ,is it because he is a better man than the worshipper under the law8 ,nay2 but because he has gotten a better sacrifice4 ,if ,christ's sacrifice is perfect forever1 the believer's conscience is perfect forever4 ,the two things necessarily go together4 ,for the ,christian not to have a perfect conscience is a dishonor to the sacrifice of ,christ4 ,it is tantamount to saying that his sacrifice is only temporary1 and not eternal in its effect2 and what is this but to bring it down to the level of the sacrifices under the ,mosaic economy4 ,it is very needful to distinguish between perfection in the flesh and perfection as to conscience4 ,to pretend to the former1 is to exalt self2 to refuse the latter1 is to dishonor ,christ4 ,the babe in ,christ should have a perfect conscience2 whereas ,st4 ,paul had not1 nor could have1 perfect flesh4 ,the flesh is not presented in the word as a thing which is to be perfected1 but as a thing which has been crucified4 ,this makes a wide difference4 ,the ,christian has sin in him1 but not on him4 ,why8 ,because ,christ who had no sin in him1 ever1 had sin on him when he was nailed to the cross4 ,finally1 in ,phil4 iii4 we have two other senses of the word perfect4 ,the apostle says1 not as though ,i had already attained1 either were already perfect2 and yet a little farther on he says1 ,let as many as be perfect be thus minded4 ,the former refers to the apostle's full and everlasting conformity to ,christ in glory4 ,the latter refers to our having ,christ as the all-engrossing object before the heart's affections4 ,,chapter ,,xviii4 ,this chapter affords a beautiful exemplification of the results of an obedient1 separated walk4 ,behold1 ,i stand at the door and knock2 if any man hear my voice and open the door1 ,i will come in to him1 and sup with him1 and he with me4 7,rev4 iii4 #bj47 ,again1 we read1 ,jesus answered1 and said unto him1 ,if a man love me he will keep my words1 and my ,father will love him1 and we will come unto him1 and make our abode with him4 7,john xiv4 #bc47 ,from these passages1 taken in connection with our chapter1 we learn that an obedient soul enjoys a character of communion entirely unknown to one who moves in a worldly atmosphere4 ,this does not touch1 in the most remote manner1 the question of forgiveness or justification4 ,all believers are clothed in the same spotless robe of righteousness1--all stand in one common justification1 under the eye of ,god4 ,the one life flows down from the ,head in heaven through all the members on earth4 ,this is plain4 ,the doctrine1 in reference to the above important points1 is fully established in the word2 and has been1 again and again1 unfolded through the foregoing pages of this volume4 ,but we should remember that justification is one thing1 and the fruit thereof quite another4 ,to be a child is one thing1 to be an obedient child is quite another4 ,now1 a father loves an obedient child1 and will make such a child more the depositary of his thoughts and plans4 ,and is this not true1 in reference to our heavenly ,father8 ,unquestionably4 ,john xiv4 #bc1 puts this quite beyond dispute2 and1 moreover1 it proves that for one to speak of loving ,christ and not to keep his words1 is hypocrisy4 ,if a man love me1 he will keep my words4 ,hence1 if we are not keeping ,christ's words1 it is a sure proof we are not walking in the love of his name4 ,love to ,christ is proved by doing the things which he commands1 and not by merely saying1 ,lord1 ,lord4 ,it is of very little avail to say1 ,i go1 sir1 while the heart has no idea of going4 ,however1 in ,abraham we see one who1 however he may have failed in detail1 was nevertheless characterized in the main by a close1 simple1 and elevated walk with ,god2 and in the interesting section of his history now before us1 we find him in the enjoyment of three special privileges1 namely1 providing refreshment for the ,lord1 enjoying full communion with the ,lord1 and interceding for others before the ,lord4 ,these are high distinctions2 and yet are they only such as ever result from an obedient1 separated1 holy walk4 ,obedience refreshes the ,lord1 as being the fruit of his own grace in our hearts4 ,we see in the only perfect man that ever lived how he constantly refreshed and delighted the ,father4 ,again and again ,god bore testimony to him from heaven1 as his beloved ,son1 in whom he was well pleased4 ,the path of ,christ furnished a continual feast to heaven4 ,his ways were ever sending up a fragrant incense to the throne of ,god4 ,from the manger to the cross1 he did always the things which pleased his ,father4 ,there was no interruption1 no variation1 no salient point4 ,he was the only perfect ,one4 ,there only can the ,spirit trace a perfect life below4 ,here and there1 as we look along the current of inspiration1 we find one and another who occasionally refreshed the mind of heaven4 ,thus1 in the chapter before us1 we find the tent of the stranger at ,mamre affording refreshment to the ,lord himself1--refreshment lovingly offered and willingly accepted4 7,ver4 #a-h47 ,then we find ,abraham enjoying high communion with the ,lord1 first in reference to his own personal interests1 7ver4 #i-ae17 and secondly in reference to the destinies of ,sodom4 7,ver4 #af1 #ba47 ,what confirmation to ,abraham's heart in the absolute promise ,sarah shall have a son6 ,yet this promise only elicited a laugh from ,sarah1 as it had elicited one from ,abraham in the preceding chapter4 ,there are two kinds of laughter spoken of in scripture4 ,there is first the laughter with which the ,lord fills our mouth1 when1 at some trying crisis1 he appears in a signal manner for our relief4 ,when the ,lord turned again the captivity of ,zion1 we were like them that dream4 ,then was our mouth filled with laughter1 and our tongue with singing3 then said they among the heathen1 the ,lord hath done great things for them2 the ,lord hath done great things for us1 whereof we are glad4 7,ps4 cxxvi4 #a1 #b47 ,again1 there is the laughter with which unbelief fills our mouths1 when ,god's promises are too magnificent for our narrow hearts to take in1 or the visible agency too small in our judgment for the accomplishment of his grand designs4 ,the first of these we are never ashamed or afraid to avow4 ,zion's sons are not ashamed to say1 then was our mouth filled with laughter4 7,ps4 cxxvi4 #b47 ,when ,jehovah makes us to laugh1 we may laugh heartily4 ,but ,sarah denied1 saying1 ,i laughed not2 for she was afraid4 ,unbelief makes us cowards and liars2 faith makes us bold and truthful4 ,it enables us to come boldly1 and to draw near with true hearts4 ,but1 further1 ,abraham is made the depositary of ,god's thoughts and counsels about ,sodom4 ,though having nothing to do with it personally1 yet he was so near the ,lord that he was let into his mind in reference to it4 ,the way to know the divine purposes about this present evil world1 is not to be mixed up with it in its schemes and speculations1 but to be entirely separated from it4 ,the more closely we walk with ,god1 and the more subject we are to his word1 the more we shall know of his mind about every thing4 ,i do not need to study the newspaper in order to know what is going to happen in the world4 ,god's word reveals all ,i want to know4 ,in its pure and sanctifying pages ,i learn all about the character1 the course1 and the destiny of the world2 whereas1 if ,i go to the men of the world for news1 ,i may expect that the devil will use them to cast dust in my eyes4 ,had ,abraham visited ,sodom in order to obtain information about its facts1 had he applied to some of its leading intelligent men1 to know what they thought of ,sodom's present condition and future prospects1 how would he have been answered8 ,doubtless they would have called his attention to their agricultural and architectural schemes1 the vast resources of the country2 they would have placed before his eyes one vast1 mingled scene of buying and selling1 building and planting1 eating and drinking1 marrying and giving in marriage4 ,doubtless1 too1 they would never dream of judgment1 and if any one had made mention thereof1 their mouths would have been filled with infidel laughter4 ,hence1 then1 it is plain1 that ,sodom was not the place in which to learn about ,sodom's end4 ,no2 the place1 where ,abraham stood before the ,lord1 afforded the only proper point from whence to take in the whole prospect4 ,there he could stand entirely above the fogs and mists which had gathered upon ,sodom's horizon4 ,there1 in the clearness and calmness of the divine presence1 he could understand it all4 ,and what use did he make of his knowledge and his elevated position8 ,how was he occupied in the ,lord's presence8 ,the answer to these inquiries leads us to the third special privilege enjoyed by our patriarch in this chapter1 namely1-- ,intercession for others before the ,lord4 ,he was enabled to plead for those who were mixed up in ,sodom's defilement1 and in danger of being involved in ,sodom's judgment4 ,this was a happy and a holy use to make of his place of nearness to ,god4 ,thus it is ever4 ,the soul that can draw near to ,god1 in the assurance of faith1 having the heart and conscience perfectly at rest1 being able to repose in ,god as to the past1 the present1 and the future1--that soul will be able and willing to intercede for others4 ,the man who has on the whole armor of ,god1 will be able to pray for all saints4 ,and1 oh6 what a view this gives us of the intercession of our ,great ,high-priest1 who has passed into the heavens6 ,what infinite repose he enjoys in all the divine counsels6 ,with what conscious acceptance he sits enthroned amid the brightness of the ,majesty in the heavens6 ,and with what efficacy he pleads before that ,majesty for those who are toiling along amid the defilement of this present scene6 ,happy1 ineffably happy1 they who are the subjects of such all-prevailing intercession6 ,at once happy and secure4 ,would that we had hearts to enter into all this1--hearts enlarged by personal communion with ,god1 to take in more of the infinite fulness of his grace1 and the suitability of his provision1 for all our need4 ,we see in this scripture that how blessed soever ,abraham's intercession might be1 yet it was limited1 because the intercessor was but a man4 ,it did not reach the need4 ,he said1 ,i will speak yet but this once1 and there he stopped short1 as if afraid of having presented too large a draft at the treasury of infinite grace1 or forgetting that faith's check was never yet dishonored at ,god's bank4 ,it was not that he was straitened in ,god4 ,by no means4 ,there was abundance of grace and patience in him to have hearkened to his dear servant1 had he proceeded even to three or one4 ,but the servant was limited4 ,he was afraid of overdrawing his account4 ,he ceased to ask1 and ,god ceased to give4 ,not so our blessed ,intercessor4 ,of him it can be said1 ,he is able to save to the uttermost1 444 seeing he ever liveth to make intercession4 ,may our hearts cling to him in all our need1 our weakness1 and our conflict4 ,before closing this section1 ,i would offer a remark1 which1 whether it may be regarded as properly flowing out of the truth contained therein1 or not1 is nevertheless worthy of consideration4 ,it is of the utmost importance in the study of scripture to distinguish between ,god's moral government of the world1 and the specific hope of the ,church4 ,the entire body of ,old ,testament prophecy1 and much of the ,new1 treats of the former1 and1 in so doing1 presents1 ,i need hardly say1 a subject of commanding interest to every ,christian4 ,it is interesting to know what ,god is doing1 and will do1 with all the nations of the earth1--interesting to read ,god's thoughts about ,tyre1 ,babylon1 ,nineveh1 and ,jerusalem1--about ,egypt1 ,assyria1 and the land of ,israel4 ,in short1 the entire range of ,old ,testament prophecy demands the prayerful attention of every true believer4 ,but let it be remembered1 we do not find therein contained the proper hope of the ,church4 ,how could we8 ,if we have not therein the ,church's existence directly revealed1 how could we have the ,church's hope8 ,impossible4 ,it is not that the ,church cannot find there a rich harvest of divine moral principles1 which she may most happily and profitably use4 ,she undoubtedly can2 but this is quite another thing from finding there her proper existence and specific hope4 ,and yet1 a large portion of the ,old-,testament prophecies has been applied to the ,church2 and this application has involved the whole subject in such mist and confusion that simple minds are scared away from the study2 and1 in neglecting the study of prophecy1 they have also neglected that which is quite distinct from prophecy1 properly so called1 even the hope of the ,church2 which hope1 be it well remembered1 is not any thing which ,god is going to do with the nations of the earth1 but to meet the ,lord ,jesus in the clouds of heaven1 to be forever with him1 and forever like him4 ,many may say1 ,i have no head for prophecy4 ,perhaps not1 but you have a heart for ,christ8 ,surely if you love ,christ1 you will love his appearing1 though you may have no capacity for prophetic investigation4 ,an affectionate wife may not have a head to enter into her husband's affairs2 but she has a heart for her husband's return4 ,she might not be able to understand his ledger and day-book2 but she knows his footstep and recognizes his voice4 ,the most unlettered saint1 if only he has affection for the person of the ,lord ,jesus1 can entertain the most intense desire to see him2 and this is the ,church's hope4 ,the apostle could say to the ,thessalonians1 ,ye turned to ,god from idols1 to serve the living and true ,god1 and to wait for his ,son from heaven4 7#a ,thess4 i4 #i1 #aj47 ,now1 evidently1 those ,thessalonian saints could1 at the moment of their conversion1 have known little1 if any thing1 of prophecy1 or the special subject thereof2 and yet they were1 at that very moment1 put into the full possession and power of the specific hope of the ,church1--even the coming of the ,son4 ,thus is it throughout the entire ,new ,testament4 ,there1 no doubt1 we have prophecy1--there1 too1 we have ,god's moral government2 but1 at the same time1 numberless passages might be adduced in proof of the fact that the common hope of ,christians in apostolic times--the simple1 unimpeded1 and unencumbered hope--was1 ,,the ,,return ,,of ,,the ,,bridegroom4 ,may the ,holy ,ghost revive that blessed hope in the ,church1--may he gather in the number of the elect1 and make ready a people prepared for the ,lord6 ,,chapter ,,xix4 ,there are two methods which the ,lord graciously adopts1 in order to draw the heart away from this present world4 ,the first is1 by setting before it the attractiveness and stability of things above4 ,the second is1 by faithfully declaring the evanescent and shakeable nature of things on the earth4 ,the close of ,hebrews xii4 furnishes a beautiful example of each of these methods4 ,after stating the truth1 that we are come unto mount ,zion1 with all its attendant joys and privileges1 the apostle goes on to say1 ,see that ye refuse not him that speaketh3 for if they escaped not who refused him that spake on earth1 much more shall not we escape1 if we turn away from him that speaketh from heaven2 whose voice then shook the earth1 but now he hath promised1 saying1 ,yet once ,i shake1 not only the earth1 but also heaven4 ,now this word ,once signifieth the removal of the shakeable things1 as of things that are made1 that the unshakeable things may remain4 ,now it is much better to be drawn by the joys of heaven1 than driven by the sorrows of earth4 ,the believer should not wait to be shaken out of present things4 ,he should not wait for the world to give him up before he gives up the world4 ,he should give it up in the power of communion with heavenly things4 ,there is no difficulty in giving up the world when we have1 by faith1 laid hold of ,christ3 the difficulty would then be to hold it4 ,if a scavenger were left an estate of ten thousand a year1 he would not long continue to sweep the streets4 ,thus1 if we are realizing our portion amid the unshakeable realities of heaven1 we shall find little difficulty in resigning the delusive joys of earth4 ,let us now look at the solemn section of inspired history here set before us4 ,in it we find ,lot sitting in the gate of ,sodom1 the place of authority4 ,he has evidently made progress4 ,he has got on in the world4 ,looked at from a worldly point of view1 his course has been a successful one4 ,he at first pitched his tent toward ,sodom4 ,then1 no doubt1 he found his way into it2 and now we find him sitting in the gate1--a prominent1 influential post4 ,how different is all this from the scene with which the preceding chapter opens6 ,but1 ah6 my reader1 the reason is obvious4 ,by faith ,abraham sojourned in the land of promise1 as in a strange country1 dwelling in tabernacles4 ,we have no such statement in reference to ,lot4#af ,it could not be said1 ,by faith ,lot sat in the gate of ,sodom4 ,alas6 no3 he gets no place among the noble army of confessors1--the great cloud of witnesses to the power of faith4 ,the world was his snare1 present things his bane4 ,he did not endure as seeing him who is invisible4 ,he looked at the things which are seen1 and temporal3 whereas ,abraham looked at the things which are unseen and eternal4 ,there was a most material difference between those two men1 who1 though they started together on their course1 reached a very different goal1 so far as their public testimony was concerned4 ,no doubt ,lot was saved1 yet it was so as by fire1 for1 truly1 his work was burned up4 ,on the other hand1 ,abraham had an abundant entrance ministered unto him into the everlasting kingdom of our ,lord and ,saviour ,jesus ,christ4 ,further1 we do not find that ,lot is permitted to enjoy any of the high distinctions and privileges with which ,abraham was favored4 ,instead of refreshing the ,lord1 ,lot gets his righteous soul vexed2 instead of enjoying communion with the ,lord1 he is at a lamentable distance from the ,lord2 and lastly1 instead of interceding for others1 he finds enough to do to intercede for himself4 ,the ,lord remained to commune with ,abraham1 and merely sent his angels to ,sodom2 and these angels could1 with difficulty be induced to enter into ,lot's house1 or partake of his hospitality3 they said1 ,nay1 but we will abide in the street all night4 ,what a rebuke6 ,how different from the willing acceptance of ,abraham's invitation1 as expressed in the words1 ,so do as thou hast said4 ,there is a great deal involved in the act of partaking of any one's hospitality4 ,it expresses1 when intelligently looked at1 full fellowship with him4 ,i will come in unto him1 and sup with him1 and he with me4 ,if ye have judged me to be faithful to the ,lord1 come into my house and abide4 ,if they had not so judged her1 they would not have accepted her invitation4 ,hence1 the angels' word to ,lot contains a most unqualified condemnation of his position in ,sodom4 ,they would rather abide in the street all night1 than enter under the roof of one in a wrong position4 ,indeed1 their only object in coming to ,sodom seems to have been to deliver ,lot1 and that1 too1 because of ,abraham2 as we read3 ,and it came to pass1 when ,god destroyed the cities of the plain1 that ,god remembered ,abraham1 and sent ,lot out of the midst of the overthrow1 when he overthrew the cities in which ,lot dwelt4 ,this is strongly marked4 ,it was simply for ,abraham's sake that ,lot was suffered to escape3 the ,lord has no sympathy with a worldly mind2 and such a mind it was that had led ,lot to settle down amid the defilement of that guilty city4 ,faith never put him there2 a spiritual mind never put him there2 his righteous soul never put him there4 ,it was simple love for this present evil world that led him first to choose1 then to pitch his tent toward1 and finally1 to sit in the gate of ,sodom4 ,and1 oh6 what a portion he chose4 ,truly it was a broken cistern which could hold no water1--a broken reed which pierced his hand4 ,it is a bitter thing to seek1 in any wise1 to manage for ourselves2 we are sure to make the most grievous mistakes4 ,it is infinitely better to allow ,god to order all our ways for us1 to commit them all1 in the spirit of a little child1 to him who is so willing and so able to manage for us1--to put the pen1 as it were1 into his blessed hand1 and allow him to sketch out our entire course according to his own unerring wisdom and infinite love4 ,no doubt ,lot thought he was doing well for himself and his family when he moved to ,sodom2 but the sequel shows how entirely he erred2 and it also sounds in our ears a voice of deepest solemnity1--a voice telling us to beware how we yield to the incipient workings of a worldly spirit4 ,be content with such things as ye have4 ,why8 ,is it because you are so well off in the world8 ,because you have all that your poor rambling hearts would seek after8 ,because there is not so much as a single chink in your circumstances1 through which a vain desire might make its escape8 ,is this to be the ground of our contentment8 ,by no means4 ,what then8 ,for he hath said1 ,i will never leave thee nor forsake thee4 ,blessed portion6 ,had ,lot been content therewith1 he never would have sought the well-watered plains of ,sodom4 ,and then1 if we need any further ground of inducement to the exercise of a contented spirit1 truly we have it in this chapter4 ,what did ,lot gain in the way of happiness and contentment8 ,little indeed4 ,the people of ,sodom surround his house1 and threaten to break into it2 he seeks to appease them by a most humiliating proposition1 but all in vain4 ,if a man will mingle with the world for the purpose of self-aggrandizement1 he must make up his mind to endure the sad consequences4 ,we cannot profit by the world1 and at the same time bear effectual testimony against its wickedness4 ,this one fellow came in to sojourn1 and he will needs be a judge4 ,this will never do4 ,the true way to judge is to stand apart1 in the moral power of grace1 not in the supercilious spirit of ,pharisaism4 ,to attempt to reprove the world's ways while we profit by association with it1 is vanity2 the world will attach very little weight to such reproof and such testimony4 ,thus it was1 too1 with ,lot's testimony to his sons-in-law2 he seemed as one that mocked4 ,it is vain to speak of approaching judgment1 while finding our place1 our portion1 and our enjoyment1 in the very scene which is to be judged4 ,abraham was in a far better position to speak of judgment1 inasmuch as he was entirely outside of the sphere thereof4 ,the tent of the stranger at ,mamre was in no danger1 though ,sodom were in flames4 ,oh1 that our hearts longed more after the precious fruits of a realized strangership1 so that instead of having1 like poor ,lot1 to be dragged by main force out of the world1 and casting a lingering look behind1 we might1 with holy alacrity bound forward like a racer towards the goal6 ,lot evidently longed after the scene which he was forced by angelic power to abandon2 for not only had the angels to lay hold of him and hasten him away from the impending judgment1 but even when exhorted to escape for his life 7which was all he could save from the wreck7 and flee to the mountain1 he replies1 ,oh6 not so1 my ,lord3 behold1 now1 thy servant hath found grace in thy sight1 and thou hast magnified thy mercy which thou hast showed unto me in saving my life2 and ,i cannot escape to the mountain1 lest some evil take me and ,i die3 behold1 now1 this city is near to flee unto1 and it is a little one3 oh1 let me escape thither1 7is it not a little one87 and my soul shall live4 ,what a picture6 ,he seems like a drowning man1 ready to catch even at a floating feather4 ,though commanded by the angel to flee to the mountain1 he refuses1 and still fondly clings to the idea of a little city1--some little shred of the world4 ,he feared death in the place to which ,god was mercifully directing him1--yea1 he feared all manner of evil1 and could only hope for safety in some little city1 some spot of his own devising4 ,oh1 let me escape thither1 and my soul shall live4 ,how sad6 ,there is no casting himself wholly upon ,god4 ,alas6 he had too long walked at a distance from him2 too long breathed the dense atmosphere of a city1 to be able to appreciate the pure air of the divine presence1 or lean on the arm of the ,almighty4 ,his soul seemed completely unhinged2 his worldly nest had been abruptly broken up1 and he was not quite able to nestle himself1 by faith1 in the bosom of ,god4 ,he had not been cultivating communion with the invisible world2 and1 now1 the visible was passing away from beneath his feet with tremendous rapidity4 ,the fire and brimstone from heaven were about to fall upon that in which all his hopes and all his affections were centred4 ,the thief had broken in upon him1 and he seems entirely divested of spiritual nerve and self-possession4 ,he is at his wits' end2 but the worldly element1 being strong in his heart1 prevails1 and he seeks his only refuge in a little city4 ,yet he is not at ease even there1 for he leaves it and gets up to the mountain4 ,he does through fear what he would not do at the command of ,god's messenger4 ,and then1 see his end6 ,his own children make him drunk1 and in his drunkenness he becomes the instrument of bringing into existence the ,ammonites and the ,moabites1--the determined enemies of the people of ,god4 ,what a volume of solemn instruction is here6 ,oh1 my reader1 see here what the world is6 see what a fatal thing it is to allow the heart to go out after it6 ,what a commentary is ,lot's history upon that brief but comprehensive admonition1 ,love not the world6 ,this world's ,sodoms and its ,zoars are all alike4 ,there is no security1 no peace1 no rest1 no solid satisfaction for the heart therein4 ,the judgment of ,god hangs over the whole scene2 and he only holds back the sword1 in long-suffering mercy1 not willing that any should perish1 but that all should come to repentance4 ,let us1 then1 seek to pursue a path of holy separation from the world4 ,let us1 while standing outside its entire range1 be found cherishing the hope of the ,master's return4 ,may its well-watered plains have no charms for our hearts4 ,may its honors1 its distinctions1 and its riches1 be all surveyed by us in the light of the coming glory of ,christ4 ,may we be enabled1 like the holy patriarch ,abraham1 to get up into the presence of the ,lord1 and1 from that elevated ground1 look forth upon the scene of wide-spread ruin and desolation1--to see it all1 by faith's anticipative glance1 a smoking ruin4 ,such it will be4 ,the earth also1 and the things that are therein1 shall be burned up4 ,all that about which the children of this world are so intensely anxious--after which they are so eagerly grasping--for which they are so fiercely contending--all--all will be burned up4 ,and who can tell how soon8 ,where is ,sodom8 ,where is ,gomorrah8 ,where are the cities of the plain1--those cities which were once all life1 and stir1 and bustle8 ,where are they now8 ,all gone6 swept away by the judgment of ,god6 ,consumed by his fire and brimstone6 ,well1 his judgments now hang over this guilty world4 ,the day is at hand2 and1 while judgments impend1 the sweet story of grace is being told out to many an ear4 ,happy they who hear and believe that story6 ,happy they who flee to the strong mountain of ,god's salvation6 who take refuge behind the cross of the ,son of ,god1 and therein find pardon and peace6 ,god grant that the reader of these lines may know what it is1 with a conscience purged from sin1 and his heart's affections purged from the defiling influence of the world1 to wait for the ,son from heaven4 ,,footnotes3 #af ,it would furnish a very searching question for the heart1 in reference to every undertaking1 were we to ask1 ,am ,i doing this by faith8 ,whatever is not of faith is sin2 and1 ,without faith it is impossible to please ,god4 ,,chapter ,,xx4 ,we have two distinct points in this chapter3 first1 the moral degradation to which the child of ,god sometimes subjects himself in the view of the world2 and1 secondly1 the moral dignity which always belongs to him in the view of ,god4 ,abraham again exhibits the dread of circumstances which the heart can so easily understand4 ,he sojourns in ,gerar1 and fears the men of that place4 ,judging that ,god was not there1 he forgets that he is always with him4 ,he seems to be more occupied with the men of ,gerar than with the ,one who was stronger than they4 ,forgetting ,god's ability to protect his wife1 he has recourse to the same stratagem which1 years before1 he had adopted in ,egypt4 ,this is very admonitory4 ,the father of the faithful was carried away1 by taking his eye off ,god4 ,he lost for a little his centre in ,god1 and1 therefore1 gave way4 ,how true it is that we are only strong as we cling to ,god in the sense of our perfect weakness4 ,so long as we are in the path of his appointment1 nothing can harm us4 ,had ,abraham simply leaned on ,god1 the men of ,gerar would not have meddled with him2 and it was his privilege to have vindicated ,god's faithfulness in the midst of the most appalling difficulties4 ,thus1 too1 he would have maintained his own dignity as a man of faith4 ,it is often a source of sorrow to the heart to mark how the children of ,god dishonor him1 and1 as a consequence1 lower themselves before the world by losing the sense of his sufficiency for every emergency4 ,so long as we live in the realization of the truth that all our springs are in ,god1 so long shall we be above the world1 in every shape and form4 ,there is nothing so elevating to the whole moral being as faith3 it carries one entirely beyond the reach of this world's thoughts2 for how can the men of the world1 or even worldly-minded ,christians1 understand the life of faith8 ,impossible3 the springs on which it draws lie far away beyond their comprehension4 ,they live on the surface of present things4 ,so long as they can see what they deem a proper foundation for hope and confidence1 so long they are hopeful and confident2 but the idea of resting solely on the promise of an unseen ,god1 they understand not4 ,but the man of faith is calm in the midst of scenes in which nature can see nothing4 ,hence it is that faith ever seems1 in the judgment of nature1 such a reckless1 improvident1 visionary thing4 ,none but those who know ,god1 can ever approve the actings of faith1 for none but they really understand the solid and truly reasonable ground of such actings4 ,in this chapter we find the man of ,god actually exposing himself to the rebuke and reproach of the men of the world1 by reason of his actings when under the power of unbelief4 ,thus it must ever be4 ,nothing but faith can impart true elevation to a man's course and character4 ,we may1 it is true1 see some who are naturally upright and honorable in their ways1 yet nature's uprightness and honor cannot be trusted3 they rest on a bad foundation1 and are liable to give way at any moment4 ,it is only faith which can impart a truly elevated moral tone1 because it connects the soul in living power with ,god1 the only ,source of true morality4 ,and it is a remarkable fact that1 in the case of all those whom ,god has graciously taken up1 we see that1 when off the path of faith1 they sank even lower than other men4 ,this will account for ,abraham's conduct in this part of his history4 ,but there is another point of much interest and value brought out here4 ,we find that ,abraham had harbored an evil thing for a number of years3 he had1 it seems1 started upon his course with a certain reserve in his soul1 which reserve was the result of his want of full1 unqualified confidence in ,god4 ,had he been able fully to trust ,god in reference to ,sarah1 there would have been no need of any reserve or subterfuge whatever4 ,god would have fenced her round about from every ill2 and who can harm those who are the happy subjects of his unslumbering guardianship8 ,however1 through mercy1 ,abraham is enabled to bring out the root of the whole matter1--to confess and judge it thoroughly1 and get rid of it4 ,this is the true way to act4 ,there can be no real blessing and power till every particle of leaven is brought forth into the light and there trampled under foot4 ,god's patience is exhaustless4 ,he can wait4 ,he can bear with us2 but he never will conduct a soul to the culminating point of blessing and power while leaven remains known and unjudged4 ,thus much as to ,abimelech and ,abraham4 ,let us now look at the moral dignity of the latter1 in the view of ,god4 ,in the history of ,god's people1 whether we look at them as a whole1 or as individuals1 we are often struck with the amazing difference between what they are in ,god's view1 and what they are in the view of the world4 ,god sees his people in ,christ4 ,he looks at them through ,christ2 and hence he sees them without spot1 or wrinkle1 or any such thing4 ,they are as ,christ is before ,god4 ,they are perfected forever1 as to their standing in ,christ4 ,they are not in the flesh but in the ,spirit4 ,but1 in themselves1 they are poor1 feeble1 imperfect1 stumbling1 inconsistent creatures2 and1 inasmuch as it is what they are in themselves1 and that alone1 that the world takes knowledge of1 therefore it is that the difference seems so great between the divine and the human estimate4 ,yet it is ,god's prerogative to set forth the beauty1 the dignity1 and the perfection of his people4 ,it is his exclusive prerogative1 inasmuch as it is he himself who has bestowed those things4 ,they are only comely through the comeliness which he has put upon them2 and it is therefore due to him to declare what that comeliness is2 and truly he does it in a manner worthy of himself1 and never more blessedly than when the enemy comes forth to injure1 to curse1 or accuse4 ,thus1 when ,balak seeks to curse the seed of ,abraham1 ,jehovah's word is3 ,i have not beheld iniquity in ,jacob1 neither have ,i seen perverseness in ,israel4 ,how goodly are thy tents1 ,o ,jacob1 and thy tabernacles1 ,o ,israel4 ,again1 when ,satan stands forth to resist ,joshua1 the word is1 ,the ,lord rebuke thee1 ,o ,satan1 444 is not this a brand plucked out of the fire8 ,thus he ever puts himself between his people and every tongue that would accuse them4 ,he does not answer the accusation by a reference to what his people are in themselves1 or to what they are in the view of the men of this world1 but to what he himself has made them1 and where he set them4 ,thus1 in ,abraham's case1 he might lower himself in the view of ,abimelech1 king of ,gerar2 and ,abimelech might have to rebuke him1 yet1 when ,god comes to deal with the case1 he says to ,abimelech1 ,behold1 thou art but a dead man2 and of ,abraham he says1 ,he is a prophet1 and he shall pray for thee4 ,yes1 with all the integrity of his heart1 and the innocency of his hands1 the king of ,gerar was but a dead man2 and1 moreover1 he must be a debtor to the prayers of the erring and inconsistent stranger for the restoration of the health of his household4 ,such is the manner of ,god3 he may have many a secret controversy with his child on the ground of his practical ways2 but directly the enemy enters a suit against him1 ,jehovah ever pleads his servant's cause4 ,touch not mine anointed1 and do my prophets no harm4 ,he that toucheth you1 toucheth the apple of mine eye4 ,it is ,god that justifieth1 who is he that condemneth8 ,no dart of the enemy can penetrate the shield1 behind which the ,lord has hidden the very feeblest lamb of his blood-bought flock4 ,he hides his people in his pavilion1 sets their feet upon the ,rock of ages1 lifts their head above their enemies round about1 and fills their hearts with the everlasting joy of his salvation4 ,his name be praised for evermore6 ,,chapter ,,xxi4 ,and the ,lord visited ,sarah1 as he had said1 and the ,lord did unto ,sarah as he had spoken4 ,here we have accomplished promise1--the blessed fruit of patient waiting upon ,god4 ,none ever waited in vain4 ,the soul that takes hold of ,god's promise by faith has gotten a stable reality which will never fail him4 ,thus was it with ,abraham2 thus was it with all the faithful from age to age2 and thus will it be with all those who are enabled1 in any measure1 to trust in the living ,god4 ,oh1 it is a wonderful blessing to have ,god himself as our portion and resting-place1 amid the unsatisfying shadows of this scene through which we are passing2 to have our anchor cast within the veil2 to have the word and oath of ,god1 the two immutable things1 to lean upon1 for the comfort and tranquillity of our souls4 ,when ,god's promise stood before the soul of ,abraham1 as an accomplished fact1 he might well have learnt the futility of his own effort to reach that accomplishment4 ,ishmael was of no use whatever1 so far as ,god's promise was concerned4 ,he might1 and did1 afford something for nature's affections to entwine themselves around1 thus furnishing a more difficult task for ,abraham to perform afterwards2 but he was in no wise conducive to the development of the purpose of ,god1 or to the establishment of ,abraham's faith1--quite the reverse4 ,nature can never do aught for ,god4 ,the ,lord must visit1 and the ,lord must do1 and faith must wait1 and nature must be still2 yea1 must be entirely set aside as a dead1 worthless thing1 and then the divine glory can shine out1 and faith find in that outshining all its rich and sweet reward4 ,sarah conceived and bare ,abraham a son in his old age1 at the set time of which ,god had spoken to him4 ,there is such a thing as ,god's set time1 his due season1 and for this the faithful must be content to wait4 ,the time may seem long1 and hope deferred may make the heart sick2 but the spiritual mind will ever find its relief in the assurance that all is for the ultimate display of ,god's glory4 ,for the vision is for an appointed time1 but at the end it shall speak1 and not lie2 though it tarry1 wait for it2 because it will surely come1 it will not tarry 444 but the just shall live by his faith4 7,hab4 ii4 #c1 #d47 ,this wondrous faith6 ,it brings into our present all the power of ,god's future1 and feeds upon ,god's promise as a present reality4 ,by its power the soul is kept hanging upon ,god1 when every outward thing seems to be against it2 and1 at the set time1 the mouth is filled with laughter4 ,abraham was an hundred years old when his son ,isaac was born unto him4 ,thus nature had nothing to glory in4 ,man's extremity was ,god's opportunity2 and ,sarah said1 ,god hath made me to laugh4 ,all is triumph when ,god is allowed to show himself4 ,now1 while the birth of ,isaac filled ,sarah's mouth with laughter1 it introduced an entirely new element into ,abraham's house4 ,the son of the free-woman very speedily developed the true character of the son of the bond-woman4 ,indeed1 ,isaac proved in principle to be to the household of ,abraham what the implantation of the new nature is in the soul of a sinner4 ,it was not ,ishmael changed1 but it was ,isaac born4 ,the son of the bond-woman could never be any thing else but that4 ,he might become a great nation2 he might dwell in the wilderness and become an archer2 he might become the father of twelve princes2--but he was the son of the bond-woman all the while4 ,on the contrary1 no matter how weak and despised ,isaac might be1 he was the son of the free-woman4 ,his position and character1 his standing and prospects1 were all from the ,lord4 ,that which is born of the flesh is flesh2 and that which is born of the ,spirit is spirit4 ,regeneration is not a change of the old nature1 but the introduction of a new3 it is the implantation of the nature or life of the second ,adam1 by the operation of the ,holy ,ghost1 founded upon the accomplished redemption of ,christ1 and in full keeping with the sovereign will or counsel of ,god4 ,the moment a sinner believes in his heart and confesses with his mouth the ,lord ,jesus1 he becomes the possessor of a new life1 and that life is ,christ4 ,he is born of ,god1 is a child of ,god1 is a son of the free-woman4 7,see ,rom4 x4 #i2 ,col4 iii4 #d2 #a ,john iii4 #a1 #b2 ,gal4 iii4 #bf2 iv4 #ca47 ,nor does the introduction of this new nature alter1 in the slightest degree1 the true1 essential character of the old4 ,this latter continues what it was1 and is made in no respect better2 yea1 rather1 there is the full display of its evil character in opposition to the new element4 ,the flesh lusteth against the ,spirit1 and the ,spirit against the flesh2 and these are contrary the one to the other4 ,there they are in all their distinctness1 and the one is only thrown into relief by the other4 ,i believe this doctrine of the two natures in the believer is not generally understood2 and yet1 so long as there is ignorance of it1 the mind must be utterly at sea1 in reference to the true standing and privileges of the child of ,god4 ,some there are1 who think that regeneration is a certain change which the old nature undergoes2 and1 moreover1 that this change is gradual in its operation1 until at length the whole man becomes transformed4 ,that this idea is unsound can be proved by various quotations from the ,new ,testament4 ,for example1 the carnal mind is enmity against ,god4 ,how can that which is thus spoken of ever undergo any improvement8 ,the apostle goes on to say1 it is not subject to the law of ,god1 neither indeed can be4 ,if it cannot be subject to the law of ,god1 how can it be improved8 ,how can it undergo any change8 ,again1 that which is born of the flesh is flesh4 ,do what you will with flesh1 and it is flesh all the while4 ,as ,solomon says1 ,though thou shouldest bray a fool in a mortar1 among wheat with a pestle1 yet will not his foolishness depart from him4 7,prov4 xxvii4 #bb47 ,there is no use in seeking to make foolishness wise3 you must introduce heavenly wisdom into the heart that has been heretofore only governed by folly4 ,again1 ye have put off the old man4 7,col4 iii4 #i47 ,he does not say1 ,ye have improved or are seeking to improve the old man2 but1 ,ye have put it off4 ,this gives us a totally different idea4 ,there is a very great difference between seeking to mend an old garment1 and casting it aside altogether1 and putting on a new one4 ,this is the idea of the last-quoted passage4 ,it is a putting off the old and a putting on of the new4 ,nothing can be more distinct or simple4 ,passages might easily be multiplied to prove the unsoundness of the theory1 with respect to the gradual improvement of the old nature1--to prove that the old nature is dead in sins1 and utterly unrenewable and unimproveable2 and1 moreover1 that the only thing we can do with it is1 to keep it under our feet in the power of that new life which we have in union with our risen ,head in the heavens4 ,the birth of ,isaac did not improve ,ishmael1 but only brought out his real opposition to the child of promise4 ,he might have gone on very quietly and orderly till ,isaac made his appearance2 but then he showed what he was by persecuting and mocking at the child of resurrection4 ,what1 then1 was the remedy8 ,to make ,ishmael better8 ,by no means2 but1 cast out this bond-woman and her son2 for the son of this bond-woman shall not be heir with my son1 even with ,isaac4 7#h-aj47 ,here was the only remedy4 ,that which is crooked cannot be made straight2 therefore you have only to get rid of the crooked thing altogether1 and occupy yourself with that which is divinely straight4 ,it is labor lost to seek to make a crooked thing straight4 ,hence all efforts after the improvement of nature are utterly futile1 so far as ,god is concerned4 ,it may be all very well for men to cultivate and improve that which is of use to themselves2 but ,god has given his children something infinitely better to do1 even to cultivate that which is his own creation1 the fruits of which1 while they in no wise serve to exalt nature1 are entirely to his praise and glory4 ,now1 the error into which the ,galatian churches fell1 was the introduction of that which addressed itself to nature4 ,except ye be circumcised after the manner of ,moses1 ye cannot be saved4 ,here salvation was made to depend upon something that man could be1 or man could do1 or man could keep4 ,this was upsetting the whole glorious fabric of redemption1 which1 as the believer knows1 rests exclusively upon what ,christ is1 and what he has done4 ,to make salvation dependent in the most remote manner upon any thing in1 or done by1 man1 is to set it entirely aside4 ,in other words1 ,ishmael must be entirely cast out1 and all ,abraham's hopes be made to depend upon what ,god had done and given in the person of ,isaac4 ,this1 it is needless to say1 leaves man nothing to glory in4 ,if present or future blessedness were made to depend upon even a divine change wrought in nature1 flesh might glory4 ,though my nature were improved1 it would be something of me1 and thus ,god would not have all the glory4 ,but when ,i am introduced into a new creation1 ,i find it is all of ,god1 designed1 matured1 developed by himself alone4 ,god is the actor1 and ,i am a worshipper2 he is the blesser1 and ,i am the blessed2 he is the better1 and ,i am the less2 7,heb4 vii4 #g27 he is the giver1 and ,i am the receiver4 ,this is what makes ,christianity what it is2 and1 moreover1 distinguishes it from every system of human religion under the sun1 whether it be ,romanism1 ,puseyism1 or any other ism whatsoever4 ,human religion gives the creature a place more or less2 it keeps the bond-woman and her son in the house2 it gives man something to glory in4 ,on the contrary1 ,christianity excludes the creature from all interference in the work of salvation2 casts out the bond-woman and her son1 and gives all the glory to him to whom alone it is due4 ,but let us inquire who this bond-woman and her son really are1 and what they shadow forth4 ,galatians iv4 furnishes ample teaching as to these two points4 ,in a word then the bond-woman represents the covenant of the law2 and her son represents all who are of works of law1 or on that principle 7,greek3 ex ergon nomou74 ,this is very plain4 ,the bond-woman only genders to bondage1 and can never bring forth a free man4 ,how can she8 ,the law never could give liberty1 for so long as a man was alive it ruled him4 7,rom4 vii4 #a47 ,i can never be free so long as ,i am under the dominion of any one4 ,but while ,i live1 the law rules me2 and nothing but death can give me deliverance from its dominion4 ,this is the blessed doctrine of ,romans vii4 ,wherefore1 my brethren1 ye also are become dead to the law by the body of ,christ1 that ye should be married to another1 even to him that is raised from the dead1 that we should bring forth fruit unto ,god4 ,this is freedom2 for1 ,if the ,son shall make you free1 ye shall be free indeed4 7,john viii4 #cf47 ,so1 then1 brethren1 we are not children of the bond-woman1 but of the free4 7,gal4 iv4 #ca47 ,now1 it is in the power of this freedom that we are enabled to obey the command1 ,cast out this bond-woman and her son4 ,if ,i am not consciously free1 ,i shall be seeking to attain liberty in the strangest way possible1 even by keeping the bond-woman in the house2 in other words1 ,i shall be seeking to get life by keeping the law2 ,i shall be establishing any own righteousness4 ,no doubt1 it will involve a struggle to cast out this element of bondage1 for legalism is natural to our hearts4 ,the thing was very grievous in ,abraham's sight1 because of his son4 ,still1 however grievous it may be1 it is according to the divine mind that we should abidingly stand fast in the liberty wherewith ,christ hath made us free1 and not be entangled again with the yoke of bondage4 7,gal4 v4 #a47 ,may we1 beloved reader1 so fully and experimentally enter into the blessedness of ,god's provision for us in ,christ that we may be done with all thoughts about the flesh1 and all that it can be1 do1 or produce4 ,there is a fulness in ,christ which renders all appeal to nature utterly superfluous and vain4 ,,chapter ,,xxii4 ,abraham is now in a fit moral position to have his heart put to a most severe test4 ,the long-cherished reserve being put forth from his heart1 in ,chap4 xx4--the bond-woman and her son being put forth from his house1 as in ,chap4 xxi41 he now stands forth in the most honored position in which any soul can be placed1 and that is a position of trial from the hand of ,god himself4 ,there are various kinds of trial3 trial from the hand of ,satan2 trial from surrounding circumstances2 but the highest character of trial is that which comes directly from the hand of ,god1 when he puts his dear child into the furnace for the purpose of testing the reality of his faith4 ,god will do this3 he must have reality4 ,it will not do to say1 ,lord1 ,lord1 or1 ,i go1 sir4 ,the heart must be probed to the very bottom1 in order that no element of hypocrisy or false profession may be allowed to lodge there4 ,my son1 give me thine heart4 ,he does not say1 ,give me thine head1 or thine intellect1 or thy talents1 or thy tongue1 or thy money2 but ,give me thine heart3 and in order to prove the sincerity of our response to this gracious command1 he will lay his hand upon something very near our hearts4 ,thus he says to ,abraham1 ,take now thy son1 thine only son ,isaac1 whom thou lovest1 and get thee into the land of ,moriah1 and offer him there for a burnt-offering1 upon one of the mountains which ,i will tell thee of4 ,this was coming very close to ,abraham's heart4 ,it was passing him through a searching crucible indeed4 ,god requires truth in the inward parts4 ,there may be much truth on the lips1 and much in the intellect1 but ,god looks for it in the heart4 ,it is no ordinary proof that will satisfy ,god1 as to the love of our hearts4 ,he himself did not rest satisfied with giving an ordinary proof4 ,he gave his ,son1 and we should aim at giving very striking proofs of our love to him who so loved us1 even when we were dead in trespasses and sins4 ,however1 it is well to see that ,god confers a signal honor upon us when he thus tests our hearts4 ,we never read that the ,lord did tempt ,lot4 ,no2 ,sodom tempted ,lot4 ,he never reached a sufficiently high elevation to warrant his being tried by the hand of ,jehovah4 ,it was too plainly manifest that there was plenty between his heart and the ,lord1 and it did not1 therefore1 require the furnace to bring that out4 ,sodom would have held out no temptation whatever to ,abraham4 ,this was made manifest in his interview with ,sodom's king1 in ,chapter xiv4 ,god knew well that ,abraham loved him far better than ,sodom2 but he would make it manifest that he loved him better than any one or any thing1 by laying his hand upon the nearest and dearest object4 ,take now thy son1 thine only son1 ,isaac4 ,yes1 ,isaac1 the child of promise2 ,isaac1 the object of long-deferred hope1 the object of parental love1 and the one in whom all the kindreds of the earth were to be blessed4 ,this ,isaac must be offered as a burnt-offering4 ,this1 surely1 was putting faith to the test1 in order that1 being more precious than gold that perisheth1 though it be tried with fire1 it might be found unto praise1 and honor1 and glory4 ,had ,abraham's whole soul not been stayed simply on the ,lord1 he never could have yielded unhesitating obedience to such a searching command4 ,but ,god himself was the living and abiding support of his heart1 and therefore he was prepared to give up all for him4 ,the soul that has found all its springs in ,god1 can1 without any demur1 retire from all creature streams4 ,we can give up the creature1 just in proportion as we have found out1 or become experimentally acquainted with the ,creator1 and no further4 ,to attempt to give up the visible things in any other way1 save in the energy of that faith which lays hold of the invisible1 is the most fruitless labor possible4 ,it cannot be done4 ,i will hold fast my ,isaac until ,i have found my all in ,god4 ,it is when we are enabled by faith1 to say ,god is our refuge and strength1 a very present help in trouble1 that we can also add1 therefore will we not fear1 though the earth be removed1 and though the mountains be carried into the midst of the sea4 7,ps4 xlvi4 #a1 #b47 ,and ,abraham rose up early in the morning4 ,there is ready obedience4 ,i made haste and delayed not to keep thy commandments4 ,faith never stops to look at circumstances1 or ponder results2 it only looks at ,god2 it expresses itself thus3 ,but when it pleased ,god1 who separated me from my mother's womb1 and called me by his grace1 to reveal his ,son in me1 that ,i might preach him among the ,gentiles2 immediately ,i conferred not with flesh and blood4 7,gal4 i4 #ae1 #af47 ,the moment we confer with flesh and blood1 our testimony and service are marred1 for flesh and blood can never obey4 ,we must rise early1 and carry out1 through grace1 the divine command4 ,thus we are blessed1 and ,god is glorified4 ,having ,god's own word as the basis of our acting will ever impart strength and stability to our acting4 ,if we merely act from impulse1 when the impulse subsides1 the acting will subside also4 ,there are two things needful to a course of steady and consistent action1 viz41 the ,holy ,ghost1 as the power of action1 and the word to give proper direction4 ,to use a familiar illustration3 on a railway1 we should find steam of little use without the iron rails firmly laid down2 the former is the power by which we move2 and the latter1 the direction4 ,it is needless to add that the rails would be of little use without the steam4 ,now1 ,abraham was blessed with both4 ,he had the power of action conferred by ,god2 and the command to act given by ,god also4 ,his devotedness was of a most definite character2 and this is deeply important4 ,we frequently find much that looks like devotedness1 but which1 in reality1 is but the desultory activity of a will not brought under the powerful action of the word of ,god4 ,all such apparent devotedness is worthless1 and the spirit from which it proceeds will very speedily evaporate4 ,we may lay down the following principle1 viz41 whenever devotedness passes beyond divinely appointed bounds it is suspicious4 ,if it comes not up to these bounds it is defective2 if it flows without them it is erratic4 ,i quite admit that there are extraordinary operations and ways of the ,spirit of ,god1 in which he asserts his own sovereignty1 and rises above ordinary bounds2 but1 in such cases1 the evidence of divine activity will be sufficiently strong to carry home conviction to every spiritual mind2 nor will they1 in the slightest degree1 interfere with the truth of the principle that true devotedness will ever be founded upon and governed by divine principle4 ,to sacrifice a son might seem to be an act of most extraordinary devotedness2 but1 be it remembered1 that what gave that act all its value1 in ,god's sight1 was the simple fact of its being based upon ,god's command4 ,then1 we have another thing connected with true devotedness1 and that is a spirit of worship4 ,i and the lad will go yonder and worship4 ,the really devoted servant will keep his eye1 not on his service1 be it ever so great1 but on the ,master1 and this will produce a spirit of worship4 ,if ,i love my master1 according to the flesh1 ,i shall not mind whether ,i am cleaning his shoes or driving his carriage2 but if ,i am thinking more of myself than of him1 ,i shall rather be a coachman than a shoeblack4 ,so it is precisely in the service of the heavenly ,master3 if ,i am thinking only of him1 planting churches and making tents will be both alike to me4 ,we may see the same thine in angelic ministry4 ,it matters not to an angel whether he be sent to destroy an army1 or to protect the person of some heir of salvation4 ,it is the ,master who entirely fills his vision4 ,as some one has remarked1 if two angels were sent from heaven1 one to rule an empire1 and the other to sweep the streets1 they would not dispute about their respective work4 ,this is most true1 and so should it be with us4 ,the servant should ever be combined with the worshipper1 and the works of our hands perfumed with the ardent breathings of our spirits4 ,in other words we should go forth to our work in the spirit of those memorable words1 ,i and the lad will go yonder and worship4 ,this would effectually preserve us from that merely mechanical service into which we are so prone to drop1--doing things for doing's sake1 and being more occupied with our work than with our ,master4 ,all must flow from simple faith in ,god1 and obedience to his word4 ,by faith ,abraham1 when he was tried1 offered up ,isaac2 and he that had received the promises1 offered up his only-begotten4 7,heb4 xi4 #ag47 ,it is only as we are walking by faith that we can begin1 continue1 and end our works in ,god4 ,abraham not merely set out to offer his son1 but he went on1 and reached the spot which ,god had appointed4 ,and ,abraham took the wood of the burnt-offering1 and laid it upon ,isaac his son2 and he took the fire in his hand1 and a knife3 and they went both of them together4 ,and further on we read1 ,and ,abraham built an altar there2 and laid the wood in order2 and bound ,isaac his son1 and laid him on the altar upon the wood4 ,and ,abraham stretched forth his hand1 and took the knife to slay his son4 ,this was real work1 a work of faith and labor of love1 in the highest sense4 ,it was no mere mockery--no drawing near with the lips1 while the heart was far off--no saying1 ,i go1 sir1 and went not4 ,it was all deep reality1 just such as faith ever delights to produce1 and which ,god delights to accept4 ,it is easy to make a show of devotedness when there is no demand for it4 ,it is easy to say1 though all shall be offended because of thee1 yet will ,i never be offended 444 though ,i should die with thee1 yet will ,i not deny thee2 but the point is to stand the trial4 ,when ,peter was put to the test1 he entirely broke down4 ,faith never talks of what it will do1 but does what it can in the strength of the ,lord4 ,nothing can be more thoroughly worthless than a spirit of empty pretension4 ,it is just as worthless as the basis on which it rests4 ,but faith acts when it is tried2 and till then it is content to be unseen and silent4 ,now1 it needs hardly to be remarked that ,god is glorified in those holy activities of faith4 ,he is the immediate object of them1 as he is the spring from whence they emanate4 ,there was not a scene in ,abraham's entire history in which ,god was so much glorified as the scene on ,mount ,moriah4 ,there it was that he was enabled to bear testimony to the fact that he had found all his fresh springs in ,god1--found them not merely previous to1 but after1 ,isaac's birth4 ,this is a most touching point4 ,it is one thing to rest in ,god's blessings1 and another thing to rest in himself4 ,it is one thing to trust ,god when ,i have before my eyes the channel through which the blessing is to flow2 and quite another thing to trust him when that channel is entirely stopped up4 ,this was what proved the excellency of ,abraham's faith4 ,he showed that he could not merely trust ,god for an innumerable seed while ,isaac stood before him in health and vigor2 but just as fully if he were a smoking victim on the altar4 ,this was a high order of confidence in ,god2 it was unalloyed confidence2 it was not a confidence propped up in part by the ,creator and in part by the creature4 ,no2 it rested on one solid pedestal1 viz41 ,god himself4 ,he accounted that ,god was able4 ,he never accounted that ,isaac was able4 ,isaac without ,god was nothing2 ,god without ,isaac was every thing4 ,this is a principle of the very last importance1 and one eminently calculated to test the heart most keenly4 ,does it make any difference to me to see the apparent channel of all my blessings dried up8 ,am ,i dwelling sufficiently near the fountain-head to be able1 with a worshipping spirit1 to behold all the creature streams dried up8 ,this ,i do feel to be a searching question4 ,have ,i such a simple view of ,god's sufficiency as to be able as it were to stretch forth my hand and take the knife to slay my son4 ,abraham was enabled to do this1 because his eye rested on the ,god of resurrection4 ,he accounted that ,god was able to raise him up even from the dead4 ,in a word1 it was with ,god he had to do1 and that was quite enough4 ,he was not suffered to strike the blow4 ,he had gone to the very utmost bounds2 he had come up to the line beyond which ,god could not suffer him to go4 ,the ,blessed ,one spared the father's heart the pang which he did not spare his own heart1 even that of smiting his ,son4 ,he1 blessed be his name1 passed beyond the utmost bounds1 for he spared not his own ,son1 but delivered him up for us all4 ,it pleased the ,lord to bruise him2 he hath put him to grief4 ,there was no voice from heaven when1 on ,calvary1 the ,father offered up his only-begotten ,son4 ,no1 it was a perfectly accomplished sacrifice2 and in its accomplishment our everlasting peace is sealed4 ,however1 ,abraham's devotedness was fully proved and fully accepted4 ,for now ,i know that thou fearest ,god1 seeing thou hast not withheld thy son1 thine only son1 from me4 ,mark1 it is now ,i know4 ,it had never been proved before4 ,it was there1 no doubt2 and1 if there1 ,god knew it2 but the valuable point here is1 that ,god founds his knowledge of it upon the palpable evidence afforded at the altar upon ,mount ,moriah4 ,faith is always proved by action1 and the fear of ,god by the fruits which flow from it4 ,was not ,abraham our father justified by works when he had offered ,isaac his son on the altar8 7,james ii4 #ba47 ,who could think of calling his faith in question8 ,take away faith1 and ,abraham appears on ,moriah as a murderer and a madman4 ,take faith into account1 and he appears as a devoted worshipper1--a ,god-fearing1 justified man4 ,but faith must be proved4 ,what doth it profit1 my brethren1 though a man say he hath faith1 and have not works8 7,james ii4 #ad47 ,will either ,god or man be satisfied with a powerless and profitless profession8 ,surely not4 ,god looks for reality1 and honors it where he sees it2 and as for man1 he can understand naught save the living and intelligible utterance of a faith that shows itself in acts4 ,we are surrounded by the profession of religion2 the phraseology of faith is on every lip2 but faith itself is as rare a gem as ever1--that faith which will enable a man to push out from the shore of present circumstances1 and meet the waves and the winds1 and not only meet them1 but endure them1 even though the ,master should seem to be asleep on the pillow4 ,and here ,i would remark the beautiful harmony between ,st4 ,james and ,st4 ,paul on the subject of justification4 ,the intelligent and spiritual reader1 who bows to the important truth of the plenary inspiration of holy scripture1 knows full well that on this question it is not with ,paul or ,james we have to do1 but with the ,holy ,ghost1 who graciously used each of those honored men as the pen to write his thoughts1 just as ,i might take up a quill-pen or a steel-pen to write my thoughts1 in which case it would be quite preposterous to speak of a discrepancy between the two pens1 inasmuch as the writer is one4 ,hence it is just as impossible that two divinely-inspired penmen could clash1 as that two heavenly bodies1 while moving in their divinely-appointed orbits1 could come into collision4 ,but1 in reality1 as might be expected1 there is the fullest and most perfect harmony between those two apostles2 indeed1 on the subject of justification1 the one is the counterpart or exponent of the other4 ,st ,paul gives us the inward principle1 ,st4 ,james the outward development of that principle2 the former presents the hidden life1 the latter the manifested life2 the former looks at man in relation to ,god1 the latter looks at him in his relation to man4 ,now we want both3 the inward would not do without the outward2 and the outward would be valueless and powerless without the inward4 ,abraham was justified when he believed ,god2 and ,abraham was justified when he offered ,isaac his son4 ,in the former case we have his secret standing2 in the latter1 his public acknowledgment by heaven and earth4 ,it is well to understand this distinction4 ,there was no voice from heaven when ,abraham believed ,god1 though in ,god's view he was there1 then1 and thus counted righteous2 but when he had offered his son upon the altar1 ,god could say1 now ,i know2 and all the world had a powerful and unanswerable proof of the fact that ,abraham was a justified man4 ,thus will it ever be4 ,where there is the inward principle1 there will be the outward acting2 but all the value of the latter springs from its connection with the former4 ,disconnect1 for one moment1 ,abraham's acting1 as set forth by ,st4 ,james1 from ,abraham's faith1 as set forth by ,st4 ,paul1 and what justifying virtue did it possess8 ,none whatever4 ,all its value1 all its efficacy1 all its virtue1 springs from the fact that it was the outward manifestation of that faith1 by virtue of which he had been already counted righteous before ,god4 ,thus much as to the admirable harmony between ,st4 ,paul and ,st4 ,james3 or rather as to the unity of the voice of the ,holy ,ghost1 whether that voice be uttered by ,st4 ,paul or ,st4 ,james4 ,we now return to our chapter4 ,it is deeply interesting to mark here how ,abraham's soul is led into a fresh discovery of ,god's character by the trial of his faith4 ,when we are enabled to bear the testings of ,god's own hand1 it is sure to lead us into some new experience with respect to his character1 which makes us to know how valuable the testing is4 ,if ,abraham had not stretched out his hand to slay his son1 he never would have known the rich and exquisite depths of that title which he here bestows upon ,god1 viz41 ,jehovah ,jireh4 ,it is only when we are really put to the test that we discover what ,god is4 ,without trial we can be but theorists1 and ,god would not have us such3 he would have us entering into the living depths that are in himself1--the divine realities of personal communion with him4 ,with what different feelings and convictions must ,abraham have retraced his steps from ,moriah to ,beersheba6 from the mount of the ,lord to the well of the oath6 ,what very different thoughts of ,god6 ,what different thoughts of ,isaac6 ,what different thoughts of every thing6 ,truly we may say1 ,happy is the man that endureth trial4 ,it is an honor put upon one by the ,lord himself1 and the deep blessedness of the experience to which it leads cannot easily be estimated4 ,it is when men are brought1 to use the language of the #ajgth ,psalm1 to their wits' end1 that they discover what ,god is4 ,oh1 for grace to endure trial1 that ,god's workmanship may appear1 and his name be glorified in us6 ,there is one point1 which1 before closing my remarks on this chapter1 ,i shall notice1 and that is1 the gracious way in which ,god gives ,abraham credit for having done the act which he had showed himself so fully prepared to do4 ,by myself have ,i sworn1 saith the ,lord2 for because thou hast done this thing1 and hast not withheld thy son1 thine only son1 that in blessing ,i will bless thee1 and in multiplying ,i will multiply thy seed as the stars of heaven1 and as the sand which is upon the sea-shore2 and thy seed shall possess the gate of his enemies2 and in thy seed shall all the nations of the earth be blessed3 because thou hast obeyed my voice4 ,this beautifully corresponds with the ,spirit's notice of ,abraham's acting1 as put before us in ,heb4 xi4 and also in ,james ii41 in both of which scriptures he is looked upon as having offered ,isaac his son upon the altar4 ,the grand principle conveyed in the whole matter is this3 ,abraham proved that he was prepared to have the scene entirely cleared of all but ,god2 and1 moreover1 it was this same principle which both constituted and proved him a justified man4 ,faith can do without every one and every thing but ,god4 ,it has the full sense of his sufficiency1 and can1 therefore1 let go all beside4 ,hence ,abraham could rightly estimate the words1 by myself have ,i sworn4 ,yes1 this wondrous word1 myself1 was every thing to the man of faith4 ,for when ,god made promise to ,abraham1 because he could swear by no greater1 he sware by himself4444 ,for men verily swear by the greater1 and an oath for confirmation is to them an end of all strife4 ,wherein ,god1 willing more abundantly to show unto the heirs of promise the immutability of his counsel1 confirmed it by an oath4 ,the word and oath of the living ,god should put an end to all the strivings and workings of the human will1 and form the immovable anchor of the soul amid all the tossing and tumult of this stormy world4 ,now1 we must condemn ourselves constantly1 because of the little power which the promise of ,god has in our hearts4 ,there it is1 and we profess to believe it2 but ah6 it is not that deep1 abiding1 influential reality which it ought ever to be2 we do not draw from it that strong consolation which it is calculated to afford4 ,how little prepared are we1 in the power of faith1 in the promise of ,god1 to slay our ,isaac6 ,we need to cry to ,god that he would be graciously pleased to endow us with a deeper insight into the blessed reality of a life of faith in himself1 that so we may understand better the import of that word of ,st4 ,john3 ,this is the victory that overcometh the world1 even your faith4 ,we can only overcome the world by faith4 ,unbelief puts us under the power of present things2 in other words1 it gives the world the victory over us4 ,a soul that has entered by the teaching of the ,holy ,ghost into the sense of ,god's sufficiency1 is entirely independent of things here4 ,beloved reader1 may we know this1 for our peace and joy in ,god and his glory in us4 ,,chapter ,,xxiii4 ,this little section of inspiration furnishes much sweet and profitable instruction to the soul4 ,in it the ,holy ,spirit sets before us a beautiful exhibition of the mode in which the man of faith should carry himself toward those that are without4 ,while it is true1 divinely true1 that faith makes a man independent of the men of the world1 it is no less true that faith will ever teach him to walk honestly toward them4 ,we are told to walk honestly toward them that are without2 7#a ,thess4 iv4 #ab37 to provide things honest in the sight of all2 7#b ,cor4 viii4 #ba37 to owe no man any thing2 7,rom4 xiii4 #h47 ,these are weighty precepts1--precepts which1 even before their distinct enunciation1 were duly observed in all ages by the faithful servants of ,christ1 but which in modern times alas6 have not been sufficiently attended to4 ,the #bc;d of ,genesis therefore is worthy of special notice4 ,it opens with the death of ,sarah1 and introduces ,abraham in a new character1 viz41 that of a mourner4 ,abraham came to mourn for ,sarah1 and to weep for her4 ,the child of ,god must meet such things2 but he must not meet them as others4 ,the great fact of resurrection comes in to his relief1 and imparts a character to his sorrow quite peculiar4 7#a ,thess4 iv4 #ac1 #ad47 ,the man of faith can stand at the grave of a brother or sister1 in the happy consciousness that it shall not long hold its captive1 ,for if we believe that ,jesus died and rose again1 even so them also which sleep in ,jesus will ,god bring with him4 ,the redemption of the soul secures the redemption of the body2 the former we have1 the latter we wait for4 7,rom4 viii4 #bc47 ,now1 ,i believe that in purchasing ,machpelah for a burying-place1 ,abraham gave expression to his faith in resurrection4 ,he stood up from before his dead4 ,faith cannot long keep death in view2 it has a higher object1 blessed be the living ,god who has given it4 ,resurrection is that which ever fills the vision of faith2 and1 in the power thereof1 it can rise up from before the dead4 ,there is much conveyed in this action of ,abraham4 ,we want to understand its meaning much more fully1 because we are much too prone to be occupied with death and its consequences4 ,death is the boundary of ,satan's power2 but where ,satan ends1 ,god begins4 ,abraham understood this when he rose up and purchased the cave of ,machpelah as a sleeping-place for ,sarah4 ,this was the expression of ,abraham's thought in reference to the future4 ,he knew that in the ages to come1 ,god's promise about the land of ,canaan would be fulfilled1 and he was able to lay the body of ,sarah in the tomb1 in sure and certain hope of a glorious resurrection4 ,the sons of ,heth knew nothing about this4 ,the thoughts which were filling the patriarch's soul were entirely foreign to the uncircumcised children of ,heth4 ,to them it seemed a small matter where he buried his dead2 but it was by no means a small matter to him4 ,i am a stranger and a sojourner with you3 give me a possession of a burying-place with you that ,i may bury my dead out of my sight4 ,it might1 and manifestly did1 appear strange to them to make so much ado about a grave2 but1 beloved1 the world knoweth us not1 even as it knew him not4 ,the finest traits and characteristics of faith are those which are most incomprehensible to the natural man4 ,the ,canaanites had no idea of the expectations which were giving character to ,abraham's actings on this occasion4 ,they had no idea that he was looking forward to the possession of the land1 while he was merely looking for a spot in which1 as a dead man1 he might wait for ,god's time1 and ,god's manner1 viz41 the ,,morning ,,of ,,resurrection4 ,he felt he had no controversy with the children of ,heth1 and hence he was quite prepared to lay his head in the grave1 and allow ,god to act for him1 and with him1 and by him4 ,these all died in 7or according to7 faith1 7,greek3 kata pistin7 not having received the promises1 but having seen them afar off1 and were persuaded of them1 and embraced them1 and confessed that they were strangers and pilgrims on the earth4 7,heb4 xi4 #ac47 ,this is a truly exquisite feature in the divine life4 ,those witnesses1 of whom the apostle is speaking in ,heb4 xi4 not merely lived by faith1 but even when they arrived at the close of their career1 they proved that the promises of ,god were as real and satisfying to their souls as when they first started4 ,now1 ,i believe this purchase of a burying-place in the land was an exhibition of the power of faith1 not only to live1 but to die4 ,why was ,abraham so particular about this purchase8 ,why was he so anxious to make good his claim to the field and cave of ,ephron on righteous principles8 ,why so determined to weigh out the full price current with the merchant8 ,,faith is the answer4 ,he did it all by faith4 ,he knew the land was his in prospect1 and that in resurrection-glory his seed should yet possess it1 and until then he would be no debtor to those who were yet to be dispossessed4 ,thus we may view this beautiful chapter in a twofold light2 first1 as setting before us a plain1 practical principle1 as to our dealings with the men of this world2 and secondly1 as presenting the blessed hope which should ever animate the man of faith4 ,putting both these points together1 we have an example of what the child of ,god should ever be4 ,the hope set before us in the gospel is a glorious immortality2 and this1 while it lifts the heart above every influence of nature and the world1 furnishes a high and holy principle with which to govern all our intercourse with those who are without4 ,we know that when he shall appear1 we shall be like him1 for we shall see him as he is4 ,this is our hope4 ,what is the moral effect of this8 ,every man that hath this hope in him purifieth himself1 even as he is pure4 7#a ,john iii4 #b1 #c47 ,if ,i am to be like ,christ by-and-by1 ,i shall seek to be as like him now as ,i can4 ,hence1 the ,christian should ever seek to walk in purity1 integrity1 and moral grace1 in the view of all around4 ,thus it was with ,abraham1 in reference to the sons of ,heth4 ,his whole deportment and conduct1 as set forth in our chapter1 would seem to have been marked with very pure elevation and disinterestedness4 ,he was a mighty prince among them1 and they would fain have done him a favor2 but ,abraham had learnt to take his favors only from the ,god of resurrection1 and while he would pay them for ,machpelah1 he would look to him for ,canaan4 ,the sons of ,heth knew well the value of current money with the merchant1 and ,abraham knew the value of the cave of ,machpelah4 ,it was worth much more to him than it was to them4 ,the land was worth to them four hundred shekels of silver1 but to him it was priceless1 as the earnest of an everlasting inheritance1 which1 because it was an everlasting inheritance1 could only be possessed in the power of resurrection4 ,faith conducts the soul onward into ,god's future2 it looks at things as he looks at them1 and estimates them according to the judgment of the sanctuary4 ,therefore1 in the intelligence of faith1 ,abraham stood up from before his dead1 and purchased a burying-place1 which significantly set forth his hope of resurrection1 and of an inheritance founded thereon4 ,,chapter ,,xxiv4 ,the connection of this chapter with the two which precede it is worthy of notice4 ,in ,chapter xxii4 the son is offered up2 in ,chap4 xxiii4 ,sarah is laid aside2 and in ,chapter xxiv4 the servant is sent forth to procure a bride for him who had been1 as it were1 received from the dead in a figure4 ,this connection1 in a very striking manner1 coincides with the order of events connected with the calling out of the ,church4 ,whether this coincidence is to be regarded as of divine origin will1 it may be1 raise a question in the minds of some2 but it must at least be regarded as not a little remarkable4 ,when we turn to the ,new ,testament1 the grand events which meet our view are1 first1 the rejection and death of ,christ2 secondly1 the setting aside of ,israel after the flesh2 and1 lastly1 the calling out of the ,church to occupy the high position of the bride of the ,lamb4 ,now all this exactly corresponds with the contents of this and the two preceding chapters4 ,the death of ,christ needed to be an accomplished fact ere the ,church1 properly so called1 could be called out4 ,the middle wall of partition needed to be broken down1 ere the one new man could be developed4 ,it is well to understand this in order that we may know the place which the ,church occupies in the ways of ,god4 ,so long as the ,jewish economy subsisted there was the most strict separation maintained between ,jew and ,gentile1 and hence the idea of both being united in one new man was far removed from the mind of a ,jew4 ,he was led to view himself in a position of entire superiority to that of a ,gentile1 and to view the latter as utterly unclean1 to whom it was unlawful to come in4 7,acts x4 #bh47 ,if ,israel had walked with ,god according to the truth of the relationship into which he had graciously brought them1 they would have continued in their peculiar place of separation and superiority2 but this they did not do2 and1 therefore1 when they had filled up the measure of their iniquity1 by crucifying the ,lord of life and glory1 and rejecting the testimony of the ,holy ,ghost1 we find ,st4 ,paul is raised up to be the minister of a new thing1 which was held back in the counsels of ,god1 while the testimony to ,israel was going on4 ,for this cause ,i1 ,paul1 the prisoner of ,jesus ,christ for you ,gentiles1 if ye have heard of the dispensation of the grace of ,god1 which is given me to you-ward3 how that by revelation he made known unto me the mystery 444 which in other ages was not made known unto the sons of men1 as it is now revealed unto his holy apostles and prophets 7i4 e41 ,new-,testament prophets1 ,greek3 tois hagiois apostolois autou kai prophetais7 by the ,spirit2 that the ,gentiles should be fellow-heirs1 and of the same body1 and partakers of his promise in ,christ by the gospel4 7,eph4 iii4 #a-f47 ,this is conclusive4 ,the mystery of the ,church1 composed of ,jew and ,gentile1 baptized by one ,spirit into one body1 united to the glorious ,head in the heavens1 had never been revealed until ,paul's day4 ,of this mystery the apostle goes on to say1 ,i was made a minister1 according to the gift of the grace of ,god1 given unto me1 by the effectual working of his power4 7,ver4 #g47 ,the apostles and prophets of the ,new ,testament formed1 as it were1 the first layer of this glorious building4 7,see ,eph4 ii4 #bj47 ,this being so1 it follows as a consequence that the building could not have been begun before4 ,if the building had been going on from the days of ,abel downwards1 the apostle would then have said1 the foundation of the ,old-,testament saints4 ,but he has not said so1 and therefore we conclude that1 whatever be the position assigned to the ,old-,testament saints1 they cannot possibly belong to a body which had no existence1 save in the purpose of ,god1 until the death and resurrection of ,christ1 and the consequent descent of the ,holy ,ghost4 ,saved they were1 blessed be ,god3 saved by the blood of ,christ1 and destined to enjoy heavenly glory with the ,church2 but they could not have formed a part of that which did not exist for hundreds of years after their time4 ,it were easy to enter upon a more elaborate demonstration of this most important truth1 were this the place for so doing2 but ,i shall now go on with our chapter1 having merely touched upon a question of commanding interest1 because of its being suggested by the position of the #bdth of ,genesis4 ,there may be a question in some minds as to whether we are to view this deeply-interesting portion of scripture as a type of the calling out of the ,church by the ,holy ,ghost4 ,for myself1 ,i feel happier in merely handling it as an illustration of that glorious work4 ,we cannot suppose that the ,spirit of ,god would occupy an unusually long chapter with the mere detail of a family compact1 were that compact not typical or illustrative of some great truth4 ,whatsoever things were written aforetime1 were written for our learning4 ,this is emphatic4 ,what1 therefore1 are we to learn from the chapter before us8 ,i believe it furnishes us with a beautiful illustration or foreshadowing of the great mystery of the ,church4 ,it is important to see that1 while there is no direct revelation of this mystery in the ,old ,testament1 there are1 nevertheless1 scenes and circumstances which1 in a very remarkable manner1 shadow it forth2 as1 for example1 the chapter before us4 ,as has been remarked1 the son being1 in a figure1 offered up1 and received again from the dead2 the original parent stem1 as it were1 being laid aside1 the messenger is sent forth by the father to procure a bride for the son4 ,now1 in order to the clear and full understanding of the contents of the entire chapter1 we may consider the following points1 viz41 #a1 the oath2 #b1 the testimony2 #c1 the result4 ,it is beautiful to observe that the call and exaltation of ,rebekah were founded upon the oath between ,abraham and his servant4 ,she knew nothing of this1 though she was1 in the purpose of ,god1 so entirely the subject of it all4 ,so it is exactly with the ,church of ,god as a whole and each constituent part4 ,in thy book were all my members written1 which in continuance were fashioned1 when as yet there were none of them4 7,ps4 cxxxix4 #af47 ,blessed be the ,god and ,father of our ,lord ,jesus ,christ1 who hath blessed us with all spiritual blessings in the heavenlies in ,christ2 according as he hath chosen us in him before the foundation of the world1 that we should be holy and without blame before him in love4 7,eph4 i4 #c1 #d47 ,for whom he did foreknow1 he also did predestinate to be conformed to the image of his ,son1 that he might be the first-born among many brethren4 ,moreover1 whom he did predestinate1 them he also called2 and whom he called1 them he also justified2 and whom he justified1 them he also glorified4 7,rom4 viii4 #bi1 #cj47 ,these scriptures are all in beautiful harmony with the point immediately before us4 ,the call1 the justification1 and the glory of the ,church1 are all founded on the eternal purpose of ,god1--his word and oath1 ratified by the death1 resurrection1 and exaltation of the ,son4 ,far back1 beyond the bounds of time1 in the deep recesses of ,god's eternal mind1 lay this wondrous purpose respecting the ,church1 which cannot1 by any means1 be separated from the divine thought respecting the glory of the ,son4 ,the oath between ,abraham and the servant had for its object the provision of a partner for the son4 ,it was the father's desire with respect to the son that all led to ,rebekah's after-dignity4 ,it is happy to see this4 ,happy to see how the ,church's security and blessing stand inseparably connected with ,christ and his glory4 ,for the man is not of the woman1 but the woman of the man4 ,neither was the man created for the woman2 but the woman for the man4 7#a ,cor4 xi4 #h1 #i47 ,so it is in the beautiful parable of the marriage-supper2 the kingdom of heaven is like unto a certain king which made a marriage for his son4 7,matt4 xxii4 #b47 ,,the ,,son is the grand object of all the thoughts and counsels of ,god3 and if any are brought into blessing1 or glory1 or dignity1 it can only be in connection with him4 ,all title to these things1 and even to life itself1 was forfeited by sin2 but ,christ met all the penalty due to sin2 he made himself responsible for every thing on behalf of his body the ,church2 he was nailed to the cross as her representative2 he bore her sins in his own body on the tree1 and went down into the grave under the full weight of them4 ,hence1 nothing can be more complete than the ,church's deliverance from all that was against her4 ,she is quickened out of the grave of ,christ1 where all her trespasses were laid4 ,the life which she has is a life taken up at the other side of death1 after every possible demand had been met4 ,hence1 this life is connected with1 and founded upon1 divine righteousness1 inasmuch as ,christ's title to life is founded upon his having entirely exhausted the power of death2 and he is the ,church's life4 ,thus the ,church enjoys divine life2 she stands in divine righteousness2 and the hope that animates her is the hope of righteousness4 7,see1 amongst many other scriptures1 ,john iii4 #af1 #cf2 v4 #ci1 #dj2 vi4 #bg1 #dj1 #dg1 #fh2 xi4 #be2 xvii4 #b2 ,rom4 v4 #ba2 vi4 #bc2 #a ,tim4 i4 #af2 #a ,john ii4 #be2 v4 #bj2 ,jude #ba2 ,eph4 ii4 #a-f1 #ad1 #ae2 ,col4 i4 #ab-bb2 ii4 #aj-ae2 ,rom4 i4 #ag2 iii4 #ba-bf2 iv4 #e1 #bc-be2 #b ,cor4 v4 #ba2 ,gal4 v4 #e47 ,these scriptures most fully establish the three points1 viz41 the life1 the righteousness1 and the hope of the ,church1 all of which flow from her being one with him who was raised from the dead4 ,now1 nothing can be so calculated to assure the heart as the conviction that the ,church's existence is essential to the glory of ,christ4 ,the woman is the glory of the man4 7#a ,cor4 xi4 #g47 ,and again1 the ,church is called the fulness of him that filleth all in all4 7,eph4 i4 #bc47 ,this last is a remarkable expression4 ,the word translated fulness means the complement1 that which1 being added to something else1 makes up a whole4 ,thus it is that ,christ the ,head1 and the ,church the body1 make up the one new man4 7,eph4 ii4 #ae47 ,looking at the matter in this point of view1 it is no marvel that the ,church should have been the object of ,god's eternal counsels4 ,when we view her as the body1 the bride1 the companion1 the counterpart1 of his only-begotten ,son1 we feel that there was1 through grace1 wondrous reason for her being so thought of before the foundation of the world4 ,rebekah was necessary to ,isaac1 and therefore she was the subject of secret counsel while yet in profound ignorance about her high destiny4 ,all ,abraham's thought was about ,isaac4 ,i will make thee swear by the ,lord1 the ,god of heaven1 and the ,god of the earth1 that thou shalt not take a wife unto my son of the daughters of the ,canaanites1 among whom ,i dwell4 ,here we see that the all-important point was1 a wife unto my son4 ,it is not good that the man should be alone4 ,this opens up a very deep and blessed view of the ,church4 ,in the counsels of ,god she is necessary to ,christ2 and in the accomplished work of ,christ1 divine provision has been made for her being called into existence4 ,while occupied with such a character of truth as this1 it is no longer a question as to whether ,god can save poor sinners2 he actually wants to make a marriage for his ,son1 and the ,church is the destined bride1--she is the object of the ,father's purpose1 the object of the ,son's love1 and of the testimony of the ,holy ,ghost4 ,she is to be the sharer of all the ,son's dignity and glory1 as she is the sharer of all that love of which he has been the everlasting object4 ,hear his own words3 ,and the glory which thou gavest me1 ,i have given them2 that they may be one1 even as we are one3 ,i in them1 and thou in me1 that they may be made perfect in one2 and that the world may know that thou hast sent me1 and hast loved them as thou hast loved me4 7,john xvii4 #bb1 #bc47 ,this settles the whole question4 ,the words just quoted give us the thoughts of ,christ's heart in reference to the ,church4 ,she is to be as he is1 and not only so1 but she is so even now1 as ,st4 ,john tells us1 ,herein is love perfected with us1 that we may have boldness in the day of judgment3 because as he is1 so are we in this world4 7#a ,john iv4 #ag47 ,this gives full confidence to the soul4 ,we are in him that1 is true1 in his ,son ,jesus ,christ4 ,this is the true ,god and eternal life4 7#a ,john v4 #bj47 ,there is here no ground for uncertainty4 ,every thing is secured for the bride in the bridegroom4 ,all that belonged to ,isaac became ,rebekah's because ,isaac was hers2 and so all that belongs to ,christ is made available to the ,church4 ,all things are yours2 whether ,paul1 or ,apollos1 or ,cephas1 or the world1 or life1 or death1 or things present1 or things to come2 all are yours1 and ye are ,christ's1 and ,christ is ,god's4 7#a ,cor4 iii4 #ba-bc47 ,christ is head over all things to the ,church4 7,eph4 i4 #bb47 ,it will be his joy throughout eternity to exhibit the ,church in all the glory and beauty with which he has endowed her1 for her glory and beauty will be but the reflection of his4 ,angels and principalities shall behold in the ,church the marvellous display of the wisdom1 power1 and grace of ,god in ,christ4 ,but we shall now look at the second point for consideration1 viz41 the testimony4 ,abraham's servant carried with him a very distinct testimony4 ,and he said1 ,i am ,abraham's servant4 ,and the ,lord hath blessed my master greatly1 and he is become great2 and he hath given him flocks1 and herds1 and silver1 and gold1 and men servants1 and maid servants1 and camels1 and asses4 ,and ,sarah1 my master's wife1 bare a son to my master when she was old2 and unto him hath he given all that he hath4 7,ver4 #cd-cf47 ,he reveals the father and the son4 ,such was his testimony4 ,he speaks of the vast resources of the father1 and of the son's being endowed with all these in virtue of his being the only-begotten1 and the object of the father's love4 ,with this testimony he seeks to obtain a bride for the son4 ,all this1 ,i need hardly remark1 is strikingly illustrative of the testimony with which the ,holy ,ghost was sent from heaven upon the day of ,pentecost4 ,when the ,comforter is come1 whom ,i will send unto you from the ,father1 even the ,spirit of truth1 which proceedeth from the ,father1 he shall testify of me4 7,john xv4 #bf47 ,again1 ,howbeit when he the ,spirit of truth is come1 he will guide you into all truth2 for he shall not speak of himself2 but whatsoever he shall hear1 that shall he speak2 and he will show you things to come4 ,he shall glorify me3 for he shall receive of mine and show it unto you4 ,all things that the ,father hath are mine3 therefore said ,i1 that he shall take of mine and shall show it unto you4 7,john xvi4 #ac-ae47 ,the coincidence of these words with the testimony of ,abraham's servant is instructive and interesting4 ,it was by telling of ,isaac that he sought to attract the heart of ,rebekah2 and it is1 as we know1 by telling of ,jesus1 that the ,holy ,ghost seeks to draw poor sinners away from a world of sin and folly into the blessed and holy unity of the body of ,christ4 ,he shall take of mine and show it unto you4 ,the ,spirit of ,god will never lead any one to look at himself or his work2 but only and always at ,christ4 ,hence1 the more really spiritual any one is1 the more entirely will he be occupied with ,christ4 ,some there are who regard it as a great mark of spirituality to be ever looking in at their own hearts1 and dwelling upon what they find there1 even though that be the work of the ,spirit4 ,this is a great mistake4 ,so far from its being a proof of spirituality1 it is a proof of the very reverse1 for it is expressly declared of the ,holy ,ghost that he shall not speak of himself2 but that1 on the contrary1 he shall take of mine and show it unto you4 ,therefore1 whenever one is looking inward1 and building on the evidences of the ,spirit's work there1 he may be assured he is not led by the ,spirit of ,god in so doing4 ,it is by holding up ,christ that the ,spirit draws souls to ,god4 ,this is very important4 ,the knowledge of ,christ is life eternal2 and it is the ,father's revelation of ,christ by the ,holy ,ghost that constitutes the basis of the ,church4 ,when ,peter confessed ,christ to be the ,son of the living ,god1 ,christ's answer was1 ,blessed art thou1 ,simon ,bar-jonah2 for flesh and blood hath not revealed it unto thee1 but my ,father which is in heaven4 ,and ,i say unto thee1 that thou art ,peter2 and upon this rock ,i will build my church2 and the gates of hell shall not prevail against it4 7,matt4 xvi4 #ag1 #ah47 ,what rock8 ,peter8 ,god forbid4 ,this rock ,greek3 taute te petra simply means the ,father's revelation of ,christ as the ,son of the living ,god1 which is the only means by which any one is introduced into the assembly of ,christ4 ,now this opens to us very much the true character of the gospel4 ,it is pre-eminently and emphatically a revelation1--a revelation not merely of a doctrine1 but of a ,person1--the ,person of the ,son4 ,this revelation being received by faith1 draws the heart to ,christ1 and becomes the spring of life and power1--the ground of membership1--the power of fellowship4 ,when it pleased ,god 444 to reveal his ,son in me1 c4 ,here we have the true principle of the rock1 viz41 ,god revealing his ,son4 ,it is thus the superstructure is reared up2 and on this solid foundation it reposes1 according to ,god's eternal purpose4 ,it is therefore peculiarly instructive to find in this #bdth of ,genesis such a marked and beautiful illustration of the mission and special testimony of the ,holy ,ghost4 ,abraham's servant1 in seeking to procure a bride for ,isaac1 sets forth all the dignity and wealth with which he had been endowed by the father2 the love of which he was the object2 and1 in short1 all that was calculated to affect the heart and draw it off from present things4 ,he showed ,rebekah an object in the distance1 and set before her the blessedness and reality of being made one with that beloved and highly-favored object4 ,all that belonged to ,isaac would belong to ,rebekah too1 when she became part of him4 ,such was his testimony4 ,such also is the testimony of the ,holy ,ghost ,he speaks of ,christ1 the glory of ,christ1 the beauty of ,christ1 the fulness of ,christ1 the grace of ,christ1 the unsearchable riches of ,christ1 the dignity of his ,person and the perfectness of his work4 ,moreover1 he sets forth the amazing blessedness of being one with such a ,christ1 members of his body1 of his flesh1 and of his bones4 ,such is the ,spirit's testimony always2 and herein we have an excellent touchstone by which to try all sorts of teaching and preaching4 ,the most spiritual teaching will ever be characterized by a full and constant presentation of ,christ4 ,he will ever form the burden of such teaching4 ,the ,spirit cannot dwell on aught but ,jesus4 ,of him he delights to speak4 ,he delights in setting forth his attractions and excellencies4 ,hence1 when a man is ministering by the power of the ,spirit of ,god1 there will always be more of ,christ than any thing else in his ministry4 ,there will be little room in such ministry for human logic and reasoning4 ,such things may do very well where a man desires to set forth himself2 but the ,spirit's sole object1--be it well remembered by all who minister1--will ever be to set forth ,christ4 ,let us now look1 in the last place1 at the result of all this4 ,truth1 and the practical application of truth1 are two very different things4 ,it is one thing to speak of the peculiar glories of the ,church1 and quite another thing to be practically influenced by those glories4 ,in ,rebekah's case1 the effect was most marked and decisive4 ,the testimony of ,abraham's servant sank down into her ears1 and into her heart1 and entirely detached her heart's affections from the scene of things around her4 ,she was ready to leave all and follow after1 in order that she might apprehend that for which she had been apprehended4 ,it was morally impossible that she could believe herself to be the subject of such high destinies1 and yet continue amid the circumstances of nature4 ,if the report concerning the future were true1 attachment to the present was the worst of folly4 ,if the hope of being ,isaac's bride1 joint-heir with him of all his dignity and glory1--if this were a reality1 then to continue to tend ,laban's sheep would be practically to despise all that ,god had in grace set before her4 ,but1 no3 the prospect was far too bright to be thus lightly given up4 ,true1 she had not yet seen ,isaac1 nor yet the inheritance2 but she had believed the report1 the testimony of him1 and had received1 as it were1 the earnest of it1 and these were enough for her heart2 and hence she unhesitatingly arises and expresses her readiness to depart in the memorable words1 ,i will go4 ,she was fully prepared to enter upon an unknown path in companionship with one who had told her of an object far away1 and of a glory connected with him1 to which she was about to be raised4 ,i will go1 said she1 and forgetting the things which were behind1 and reaching forth toward the things which were before1 she pressed toward the mark for the prize of her high calling4 ,most touching and beautiful illustration this of the ,church1 under the conduct of the ,holy ,ghost1 going onward to meet her heavenly ,bridegroom4 ,this is what the ,church should be2 but1 alas6 there is sad failure here4 ,there is little of that holy alacrity in laying aside every weight and every entanglement1 in the power of communion with the ,holy ,guide and ,companion of our way1 whose office and delight it is to take of the things of ,jesus1 and show them unto us2 just as ,abraham's servant took of the things of ,isaac1 and showed them to ,rebekah2 and no doubt1 too1 he found his joy in pouring fresh testimonies concerning the son into her ear1 as they moved onward toward the consummation of all her joy and glory4 ,thus it is1 at least with our heavenly guide and companion4 ,he delights to tell of ,jesus1 ,he shall take of mine and show it unto you2 and again1 he shall show you things to come4 ,now1 this is what we really want1--this ministry of the ,spirit of ,god1 unfolding ,christ to our souls1 producing earnest longing to see him as he is1 and be made like him forever4 ,naught but this will ever detach our hearts from earth and nature4 ,what1 save the hope of being associated with ,isaac1 would ever have led ,rebekah to say1 ,i will go1 when her brother and her mother said1 ,let the damsel abide with us a few days1 at least ten4 ,and so with us3 nothing but the hope of seeing ,jesus as he is1 and being like him1 will ever enable or lead us to purify ourselves1 even as he is pure4 ,,chapter ,,xxv4 ,in the opening of this chapter1 ,abraham's second marriage is set before us1--an event not without its interest to the spiritual mind1 when viewed in connection with what we have been considering in the preceding chapter4 ,with the light furnished by the prophetic scriptures of the ,new ,testament1 we understand that after the completion and taking-up of the elect bride of ,christ1 the seed of ,abraham will again come into notice4 ,thus1 after the marriage of ,isaac1 the ,holy ,ghost takes up the history of ,abraham's seed by a new marriage1 together with other points in his history1 and that of his seed according to the flesh4 ,i do not press any special interpretation of all this3 ,i merely say that it is not without its interest4 ,we have already referred to the remark of some one on the book of ,genesis1 namely1 that it is full of the seeds of things2 and as we pass along its comprehensive pages1 we shall find them teeming with all the fundamental principles of truth1 which are more elaborately wrought out in the ,new ,testament4 ,true1 in ,genesis these principles are set forth illustratively1 and in the ,new ,testament didactically2 still1 the illustration is deeply interesting1 and eminently calculated to bring home the truth with power to the soul4 ,at the close of this chapter we are presented with some principles of a very solemn and practical nature4 ,jacob's character and actings will hereafter1 if the ,lord will1 come more fully before us2 but ,i would just notice1 ere passing on1 the conduct of ,esau in reference to the birthright1 and all which it involved4 ,the natural heart places no value on the things of ,god4 ,to it ,god's promise is a vague1 valueless1 powerless thing1 simply because ,god is not known4 ,hence it is that present things carry such weight and influence in man's estimation4 ,any thing that man can see he values1 because he is governed by sight1 and not by faith4 ,to him the present is every thing3 the future is a mere uninfluential thing1--a matter of the merest uncertainty4 ,thus it was with ,esau4 ,hear his fallacious reasoning3 ,behold1 ,i am at the point to die2 and what profit shall this birthright do to me8 ,what strange reasoning6 ,the present is slipping from beneath my feet3 ,i will therefore despise and entirely let go the future6 ,time is fading from my view1 ,i will therefore abandon all interest in eternity6 ,thus ,esau despised his birthright4 ,thus ,israel despised the pleasant land2 7,ps4 cvi4 #bd72 thus they despised ,christ4 7,zech4 xi4 #ac47 ,thus those who were bidden to the marriage despised the invitation4 7,matt4 xxii4 #e47 ,man has no heart for the things of ,god4 ,the present is every thing to him4 ,a mess of pottage is better than a title to ,canaan4 ,hence1 the very reason why ,esau made light of the birthright was the reason why he ought to have grasped it with the greater intensity4 ,the more clearly ,i see the vanity of man's present1 the more ,i shall cleave to ,god's future4 ,thus it is in the judgment of faith4 ,seeing then that all these things shall be dissolved1 what manner of persons ought ye to be in all holy conversation and godliness2 looking for and hasting unto the coming of the day of ,god1 wherein the heavens being on fire shall be dissolved1 and the elements shall melt with fervent heat8 ,nevertheless we1 according to his promise1 look for new heavens and a new earth1 wherein dwelleth righteousness4 7#b ,pet4 iii4 #aa-ac47 ,these are the thoughts of ,god1 and therefore the thoughts of faith4 ,the things that are seen shall be dissolved4 ,what1 then1 are we to despise the unseen8 ,by no means4 ,the present is rapidly passing away4 ,what is our resource8 ,looking for1 and hasting unto1 the coming of the day of ,god4 ,this is the judgment of the renewed mind2 and any other judgment is only that of a profane person1 as ,esau1 who for one morsel of meat sold his birthright4 7,heb4 xii4 #af47 ,the ,lord keep us judging of things as he judges4 ,this can only be done by faith4 ,,chapter ,,xxvi4 ,the opening verse of this chapter connects itself with ,chap4 xii4 ,there was a famine in the land1 beside the first famine that was in the days of ,abraham4 ,the trials which meet ,god's people in their course are very much alike2 and they ever tend to make manifest how far the heart has found its all in ,god4 ,it is a difficult matter--a rare attainment--so to walk in sweet communion with ,god as to be rendered thereby entirely independent of things and people here4 ,the ,egypts and the ,gerars which lie on our right hand and on our left present great temptations1 either to turn aside out of the right way1 or to stop short of our true position as servants of the true and living ,god4 ,and ,isaac went unto ,abimelech1 ,king of the ,philistines1 unto ,gerar4 ,there is a manifest difference between ,egypt and ,gerar4 ,egypt is the expression of the world in its natural resources1 and its independence of ,god4 ,my river is mine own1 is the language of an ,egyptian who knew not ,jehovah1 and thought not of looking to him for aught4 ,egypt was1 locally1 farther removed from ,canaan than ,gerar2 and1 morally1 it expresses a condition of soul farther from ,god4 ,gerar is thus referred to in ,chap4 x43 ,and the border of the ,canaanites was from ,sidon1 as thou comest to ,gerar1 unto ,gaza3 as thou goest unto ,sodom1 and ,gomorrah1 and ,admah1 and ,zeboim1 even unto ,lasha4 7,ver4 #ai47 ,we are informed that from ,gerar to ,jerusalem was three days' journey4 ,it was1 therefore1 as compared with ,egypt1 an advanced position2 but still it lay within the range of very dangerous influences4 ,abraham got into trouble there1 and so does ,isaac1 in this chapter1 and that1 too1 in the very same way4 ,abraham denied his wife1 and so does ,isaac4 ,this is peculiarly solemn4 ,to see both the father and the son fall into the same evil1 in the same place1 tells us plainly that the influence of that place was not good4 ,had ,isaac not gone to ,abimelech1 ,king of ,gerar1 he would have no necessity for denying his wife2 but the slightest divergence from the true line of conduct superinduces spiritual weakness4 ,it was when ,peter stood and warmed himself at the high-priest's fire that he denied his ,master4 ,now1 it is manifest that ,isaac was not really happy in ,gerar4 ,true1 the ,lord says unto him1 sojourn in this land2 but how often does the ,lord give directions to his people morally suitable to the condition he knows them to be in1 and calculated also to arouse them to a true sense of that condition8 ,he directed ,moses1 in ,num4 xiii4 to send men to search the land of ,canaan2 but had they not been in a low moral condition such a step would not have been necessary4 ,we know well that faith does not need to spy out when ,god's promise lies before us4 ,again1 he directed ,moses to choose out seventy elders to help him in the work2 but had ,moses fully entered into the dignity and blessedness of his position1 he would not have needed such a direction4 ,so1 in reference to the setting up of a king1 in #a ,sam4 viii4 ,they ought not to have needed a king4 ,hence1 we must always take into consideration the condition of an individual or a people to whom a direction is given before we can form any correct judgment as to the direction4 ,but again it may be said1 if ,isaac's position in ,gerar was wrong1 how do we read1 ,then ,isaac sowed in that land1 and received the same year an hundred-fold3 and the ,lord blessed him4 7,ver4 #ab47 ,i reply1 we can never judge that a person's condition is right because of prosperous circumstances4 ,we have had already to remark that there is a great difference between the ,lord's presence and his blessing4 ,many have the latter without the former2 and1 moreover1 the heart is prone to mistake the one for the other1--prone to put the blessing for the presence2 or at least to argue that the one must ever accompany the other4 ,this is a great mistake4 ,how many do we see surrounded by ,god's blessings1 who neither have1 nor wish for1 ,god's presence8 ,it is important to see this4 ,a man may wax great1 and go forward1 and grow until he becomes very great1 and have possession of flocks1 and possession of herds1 and great store of servants1 and all the while not have the full1 unhindered joy of the ,lord's presence with him4 ,flocks and herds are not the ,lord4 ,they are things on account of which the ,philistines might envy ,isaac1 whereas they never would have envied him on account of the ,lord's presence4 ,he might have been enjoying the sweetest and richest communion with ,god1 and the ,philistines have thought nothing whatever about it1 simply because they had no heart to understand or appreciate such a reality4 ,flocks1 herds1 servants1 and wells of water they could appreciate2 but the divine presence they could not appreciate4 ,however1 ,isaac at length makes his way from amongst the ,philistines1 and gets up to ,beersheba4 ,and the ,lord appeared unto him the same night1 and said1 ,i am the ,god of ,abraham thy father2 fear not1 for ,i am with thee1 and will bless thee 7,ver4 #bd47 ,mark1 it was not the ,lord's blessing merely1 but the ,lord himself4 ,and why8 because ,isaac had left the ,philistines1 with all their envy1 and strife1 and contention behind1 and gone up to ,beersheba4 ,here the ,lord could show himself to his servant4 ,the blessings of his liberal hand might follow him during his sojourn in ,gerar2 but his presence could not there be enjoyed4 ,to enjoy ,god's presence we must be where he is1 and he certainly is not to be found amid the strife and contention of an ungodly world2 and hence1 the sooner the child of ,god gets away from all such1 the better4 ,so ,isaac found it4 ,he had no rest in his own spirit2 and he assuredly did not in any wise serve the ,philistines by his sojourn amongst them4 ,it is a very common error to imagine that we serve the men of this world by mixing ourselves up with them in their associations and ways4 ,the true way to serve them is to stand apart from them in the power of communion with ,god1 and thus show them the pattern of a more excellent way4 ,mark the progress in ,isaac's soul1 and the moral effect of his course4 ,he went up from thence1 the ,lord appeared unto him1 he builded an altar1 he called upon the name of the ,lord1 he pitched his tent1 his servants digged a well4 ,here we have most blessed progress4 ,the moment he took a step in the right direction1 he went from strength to strength4 ,he entered into the joy of ,god's presence1--tasted the sweets of true worship1 and exhibited the character of a stranger and pilgrim1 and found peaceful refreshment1 an undisputed well1 which the ,philistines could not stop because they were not there4 ,these were blessed results in reference to ,isaac himself2 and now observe the effect produced upon others4 ,then ,abimelech went to him from ,gerar1 and ,ahuzzath1 one of his friends1 and ,phicol the chief captain of his army4 ,and ,isaac said unto them1 ,wherefore come ye to me1 seeing ye hate me1 and have sent me away from you8 ,and they said1 ,we saw certainly that the ,lord was with thee3 and we said1 ,let there now be an oath betwixt us1 c4 ,the true way to act on the hearts and consciences of the men of the world is to stand in decided separation from them1 while dealing in perfect grace toward them4 ,so long as ,isaac continued in ,gerar1 there was nothing but strife and contention4 ,he was reaping sorrow for himself1 and producing no effect whatever upon those around him4 ,on the contrary1 the moment he went away from them1 their hearts were touched1 and they followed him1 and desired a covenant4 ,this is very instructive4 ,the principle unfolded here may be seen constantly exemplified in the history of the children of ,god4 ,the first point with the heart should ever be to see that in our position we are right with ,god1 and not only right in position1 but in the moral condition of the soul4 ,when we are right with ,god1 we may expect to act salutarily upon men4 ,the moment ,isaac got up to ,beersheba1 and took his place as a worshipper1 his own soul was refreshed1 and he was used of ,god to act upon others4 ,so long as we continue in a low position1 we are robbing ourselves of blessing1 and failing totally in our testimony and service4 ,nor should we1 when in a wrong position1 stop to inquire1 as we so often do1 ,where can ,i find any thing better8 ,god's order is1 ,cease to do evil2 and when we have acted upon that holy precept1 we are furnished with another1 namely1 ,learn to do well4 ,if we expect to learn how to do well1 before we cease to do evil1 we are entirely mistaken4 ,awake1 thou that sleepest1 and arise from among the dead4 7,greek3 ek ton nekron47 ,and what then8 ,christ shall give thee light4 7,eph4 v4 #ad47 ,my beloved reader1 if you are doing what you know to be wrong1 or if you are identified in any way with what you own to be contrary to scripture1 hearken to the word of the ,lord1 ,cease to do evil4 ,and be assured1 when you have yielded obedience to this word1 you will not long be left in ignorance as to your path4 ,it is sheer unbelief that leads us to say1 ,i cannot cease to do evil until ,i find something better4 ,the ,lord grant us a single eye and a docile spirit4 ,,chapters ,,xxvii4-,,xxxv4 ,these chapters present to us the history of ,jacob1--at least the principal scenes in that history4 ,the ,spirit of ,god here sets before us the deepest instruction1 first1 as to ,god's purpose of infinite grace2 and1 secondly1 as to the utter worthlessness and depravity of human nature4 ,there is a passage in ,chap4 xxv4 which ,i purposely passed over1 in order to take it up here1 so that we might have the truth in reference to ,jacob fully before us4 ,and ,isaac entreated the ,lord for his wife1 because she was barren2 and the ,lord was entreated of him1 and ,rebekah his wife conceived4 ,and the children struggled together within her3 and she said1 ,if it be so1 why am ,i thus8 ,and she went to inquire of the ,lord4 ,and the ,lord said unto her1 ,two nations are in thy womb1 and two manner of people shall be separated from thy bowels2 and the one people shall be stronger than the other people2 and the elder shall serve the younger4 ,this is referred to in ,malachi1 where we read1 ,i have loved you1 saith the ,lord2 yet ye say1 wherein hast thou loved us8 ,was not ,esau ,jacob's brother8 saith the ,lord3 yet ,i have loved ,jacob and hated ,esau4 ,this is again referred to in ,rom4 ix43 ,for the children being not yet born1 neither having done any good or evil1 that the purpose of ,god according to election might stand1 not of works1 but of him that calleth2 it was said unto her1 ,the elder shall serve the younger1 as it is written1 ,jacob have ,i loved1 but ,esau have ,i hated4 ,thus we have very distinctly before us1 ,god's eternal purpose according to the election of grace4 ,there is much involved in this expression4 ,it banishes all human pretension from the scene1 and asserts ,god's right to act as he will4 ,this is of the very last importance4 ,the creature can enjoy no real blessedness until he is brought to bow his head to sovereign grace4 ,it becomes him so to do1 inasmuch as he is a sinner1 and as such utterly without claim to act or dictate4 ,the great value of finding oneself on this ground is1 that it is then no longer a question of what we deserve to get1 but simply of what ,god is pleased to give4 ,the prodigal might talk of being a servant1 but he really did not deserve the place of a servant1 if it were to be made a question of desert2 and therefore he had only to take what the father was pleased to give1--and that was the very highest place1 even the place of fellowship with himself4 ,thus it must ever be4 ,grace all the work shall crown through everlasting days4 ,happy for us that it is so4 ,as we go on1 day by day1 making fresh discoveries of ourselves1 we need to have beneath our feet the solid foundation of ,god's grace3 nothing else could possibly sustain us in our growing self-knowledge4 ,the ruin is hopeless1 and therefore the grace must be infinite3 and infinite it is1 having its source in ,god himself1 its channel in ,christ1 and the power of application and enjoyment in the ,holy ,ghost4 ,the ,trinity is brought out in connection with the grace that saves a poor sinner4 ,grace reigns through righteousness1 unto eternal life1 by ,jesus ,christ our ,lord4 ,it is only in redemption that this reign of grace could be seen4 ,we may see in creation the reign of wisdom and power2 we may see in providence the reign of goodness and long-suffering2 but only in redemption do we see the reign of grace1 and that1 too1 on the principle of righteousness4 ,now1 we have in the person of ,jacob a most striking exhibition of the power of divine grace2 and for this reason1 that we have in him a striking exhibition of the power of human nature4 ,in him we see nature in all its obliquity1 and therefore we see grace in all its moral beauty and power4 ,from the facts of his remarkable history1 it would seem that1 before his birth1 at his birth1 and after his birth1 the extraordinary energy of nature was seen4 ,before his birth1 we read1 the children struggled together within her4 ,at his birth1 we read1 his hand took hold on ,esau's heel4 ,and1 after his birth1--yea1 to the turning-point of his history1 in ,chap4 xxxii41 without any exception1--his course exhibits nothing but the most unamiable traits of nature2 but all this only serves1 like a dark back-ground1 to throw into relief the grace of him who condescends to call himself by the peculiarly touching name1 the ,god of ,jacob1--a name most sweetly expressive of free grace4 ,let us now examine the chapters consecutively4 ,chap4 xxvii4 exhibits a most humbling picture of sensuality1 deceit1 and cunning2 and when one thinks of such things in connection with the people of ,god1 it is sad and painful to the very last degree4 ,yet how true and faithful is the ,holy ,ghost6 ,he must tell all out4 ,he cannot give us a partial picture4 ,if he gives us a history of man1 he must describe man as he is1 and not as he is not4 ,so1 if he unfolds to us the character and ways of ,god1 he gives us ,god as he is4 ,and this1 we need hardly remark1 is exactly what we need4 ,we need the revelation of one perfect in holiness1 yet perfect in grace and mercy1 who could come down into all the depth of man's need1 his misery and his degradation1 and deal with him there1 and raise him up out of it into full1 unhindered fellowship with himself in all the reality of what he is4 ,this is what scripture gives us4 ,god knew what we needed1 and he has given it to us1 blessed be his name6 ,and be it remembered that in setting before us in faithful love all the traits of a man's character1 it is simply with a view to magnify the riches of divine grace and to admonish our souls4 ,it is not by any means in order to perpetuate the memory of sins forever blotted out from his sight4 ,the blots1 the failures1 and the errors of ,abraham1 ,isaac1 and ,jacob1 have been perfectly washed away1 and they have taken their place amid the spirits of just men made perfect2 but their history remains on the page of inspiration for the display of ,god's grace1 and for the warning of ,god's people in all ages2 and1 moreover1 that we may distinctly see that the blessed ,god has not been dealing with perfect men and women1 but with those of like passions as we are2 that he has been walking and bearing with the same failures1 the same infirmities1 the same errors1 as those over which we mourn every day4 ,this is peculiarly comforting to the heart2 and it may well stand in striking contrast with the way in which the great majority of human biographies are written1 in which1 for the most part1 we find not the history of men1 but of beings devoid of error and infirmity4 ,such histories have rather the effect of discouraging than of edifying those who read them4 ,they are rather histories of what men ought to be1 than of what they really are1 and they are therefore useless to us1--yea1 not only useless1 but mischievous4 ,nothing can edify save the presentation of ,god dealing with man as he really is2 and this is what the word gives us4 ,the chapter before us illustrates this very fully4 ,here we find the aged patriarch ,isaac1 standing as it were at the very portal of eternity1 the earth and nature fast fading away from his view1 yet occupied about savory meat1 and about to act in direct opposition to the divine counsel1 by blessing the elder instead of the younger4 ,truly this was nature1 and nature with its eyes dim4 ,if ,esau had sold his birthright for a mess of pottage1 ,isaac was about to give away the blessing for a mess of venison4 ,how very humiliating6 ,but ,god's purpose must stand1 and he will do all his pleasure4 ,faith knows this2 and1 in the power of that knowledge1 can wait for ,god's time4 ,this nature never can do1 but must set about gaining its own ends by its own inventions4 ,these are the two grand points brought out in ,jacob's history1--,god's purpose of grace on the one hand2 and1 on the other1 nature plotting and scheming to reach what that purpose would have infallibly brought about without any plot or scheme at all4 ,this simplifies ,jacob's history amazingly1 and not only simplifies it1 but heightens the soul's interest in it also4 ,there is nothing1 perhaps1 in which we are so lamentably deficient1 as in the grace of patient1 self-renouncing dependence upon ,god4 ,nature will be working in some shape or form1 and thus1 so far as in it lies1 hindering the outshining of divine grace and power4 ,god did not need the aid of such elements as ,rebekah's cunning and ,jacob's gross deceit1 in order to accomplish his purpose4 ,he had said1 the elder shall serve the younger4 ,this was enough1--enough for faith1 but not enough for nature1 which must ever adopt its own ways1 and know nothing of what it is to wait on ,god4 ,now1 nothing can be more truly blessed than the position of hanging in child-like dependence upon ,god1 and being entirely content to wait for his time4 ,true it will involve trial2 but the renewed mind learns some of its deepest lessons1 and enjoys some of its sweetest experiences1 while waiting on the ,lord2 and the more pressing the temptation to take ourselves out of his hands1 the richer will be the blessing of leaving ourselves there4 ,it is so exceedingly sweet to find ourselves wholly dependent upon one who finds infinite joy in blessing us4 ,it is only those who have tasted in any little measure the reality of this wondrous position that can at all appreciate it4 ,the only one who ever occupied it perfectly and uninterruptedly was the ,lord ,jesus himself4 ,he was over dependent upon ,god1 and utterly rejected every proposal of the enemy to be any thing else4 ,his language was1 ,in thee do ,i put my trust2 and again1 ,i was cast upon thee from the womb4 ,hence1 when tempted by the devil to make an effort to satisfy his hunger1 his reply was1 ,it is written1 ,man shall not live by bread alone1 but by every word that proceedeth out of the mouth of ,god4 ,when tempted to cast himself from the pinnacle of the temple1 his reply was1 ,it is written again1 ,thou shalt not tempt the ,lord thy ,god4 ,when tempted to take the kingdoms of the world from the hand of another than ,god1 and by doing homage to another than him1 his reply was1 ,it is written1 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve4 ,in a word1 nothing could allure the perfect man from the place of absolute dependence upon ,god4 ,true1 it was ,god's purpose to sustain his ,son2 it was his purpose that he should suddenly come to his temple2 it was his purpose to give him the kingdoms of this world2 but this was the very reason why the ,lord ,jesus would simply and uninterruptedly wait on ,god for the accomplishment of his purpose1 in his own time and in his own way4 ,he did not set about accomplishing his own ends4 ,he left himself thoroughly at ,god's disposal4 ,he would only eat when ,god gave him bread2 he would only enter the temple when sent of ,god2 he will ascend the throne when ,god appoints the time4 ,sit thou at my right hand1 until ,i make thine enemies thy footstool4 7,ps4 cx47 ,this profound subjection of the ,son to the ,father is admirable beyond expression4 ,though entirely equal with ,god1 he took1 as man1 the place of dependence1 rejoicing always in the will of the ,father2 giving thanks even when things seemed to be against him2 doing always the things which pleased the ,father2 making it his grand and unvarying object to glorify the ,father2 and finally1 when all was accomplished1 when he had perfectly finished the work which the ,father had given1 he breathed his spirit into the ,father's hand1 and his flesh rested in hope of the promised glory and exaltation4 ,well1 therefore1 may the inspired apostle say1 ,let this mind be in you1 which was also in ,christ ,jesus2 who1 being in the form of ,god1 thought it not robbery to be equal with ,god2 but made himself of no reputation1 and took upon him the form of a servant1 and was made in the likeness of men2 and being found in fashion as a man1 he humbled himself1 and became obedient unto death1 even the death of the cross4 ,wherefore ,god also hath highly exalted him1 and given him a name which is above every name3 that at the name of ,jesus every knee should bow1 of things in heaven1 and things in earth1 and things under the earth2 and that every tongue should confess that ,jesus ,christ is ,lord1 to the glory of ,god the ,father4 7,phil4 ii4 #e-aa47 ,how little ,jacob knew1 in the opening of his history1 of this blessed mind6 ,how little was he prepared to wait for ,god's time and ,god's way6 ,he much preferred ,jacob's time and ,jacob's way4 ,he thought it much better to arrive at the blessing and the inheritance by all sorts of cunning and deception1 than by simple dependence upon and subjection to ,god1 whose electing grace had promised1 and whose almighty power and wisdom would assuredly accomplish all for him4 ,but oh6 how well one knows the opposition of the human heart to all this6 ,any attitude for it save that of patient waiting upon ,god4 ,it is almost enough to drive nature to distraction to find itself bereft of all resource but ,god4 ,this tells us in language not to be misunderstood the true character of human nature4 ,in order to know what nature is1 ,i need not travel into those scenes of vice and crime which justly shock all refined moral sense4 ,no3 all that is needful is just to try it for a moment in the place of dependence1 and see how it will carry itself there4 ,it really knows nothing of ,god1 and therefore cannot trust him2 and herein lies the secret of all its misery and moral degradation4 ,it is totally ignorant of the true ,god1 and can therefore be naught else but a ruined and worthless thing4 ,the knowledge of ,god is the source of life1--yea1 is itself life2 and until a man has life1 what is he1 or what can he be8 ,now1 in ,rebekah and ,jacob1 we see nature taking advantage of nature in ,isaac and ,esau4 ,it was really this4 ,there was no waiting upon ,god whatever4 ,isaac's eyes were dim3 he could therefore be imposed upon1 and they set about doing so1 instead of looking to ,god1 who would have entirely frustrated ,isaac's purpose to bless the one whom ,god would not bless1--a purpose founded in nature1 and most unlovely nature1 for ,isaac loved ,esau1 not because he was the first-born1 but because he did eat of his venison4 ,how humiliating6 ,but we are sure to bring unmixed sorrow upon ourselves when we take ourselves1 our circumstances1 or our destinies1 out of the hands of ,god4#ag ,thus it was with ,jacob1 as we shall see in the sequel4 ,it has been observed by another1 that whoever observes ,jacob's life1 after he had surreptitiously obtained his father's blessing1 will perceive that he enjoyed very little worldly felicity4 ,his brother purposed to murder him1 to avoid which he was forced to flee from his father's house2 his uncle ,laban deceived him1 as he had deceived his father1 and treated him with great rigor2 after a servitude of twenty-one years1 he was obliged to leave him in a clandestine manner1 and not without danger of being brought back or murdered by his enraged brother2 no sooner were these fears over1 than he experienced the baseness of his son ,reuben1 in defiling his bed2 he had next to bewail the treachery and cruelty of ,simeon and ,levi towards the ,shechemites2 then he had to feel the loss of his beloved wife2 he was next imposed upon by his own sons1 and had to lament the supposed untimely end of ,joseph2 and1 to complete all1 lie was forced by famine to go into ,egypt1 and there died in a strange land4 ,so just1 wonderful1 and instructive are all the ways of providence4 ,this is a true picture1 so far as ,jacob was concerned2 but it only gives us one side1 and that the gloomy side4 ,blessed be ,god1 there is a bright side likewise2 for ,god had to do with ,jacob2 and in every scene of his life1 when ,jacob was called to reap the fruits of his own plotting and crookedness1 the ,god of ,jacob brought good out of evil1 and caused his grace to abound over all the sin and folly of his poor servant4 ,this we shall see as we proceed with his history4 ,i shall just offer a remark here upon ,isaac1 ,rebekah1 and ,esau4 ,it is very interesting to observe how1 notwithstanding the exhibition of nature's excessive weakness1 in the opening of this #bgth chapter1 ,isaac maintains by faith the dignity which ,god had conferred upon him4 ,he blesses with all the consciousness of being endowed with power to bless4 ,he says1 ,i have blessed him2 yea1 and he shall be blessed4444 ,behold1 ,i have made him thy lord1 and all his brethren have ,i given to him for servants2 and with corn and wine have ,i sustained him2 and what shall ,i do now unto thee1 my son8 ,he speaks as one who by faith1 had at his disposal all the treasures of earth4 ,there is no false humility1 no taking a low ground by reason of the manifestation of nature4 ,true1 he was on the eve of making a grievous mistake1--even of moving right athwart the counsel of ,god2 still he knew ,god1 and took his place accordingly1 dispensing blessings in all the dignity and power of faith4 ,i have blessed him2 yea1 and he shall be blessed4 ,with corn and wine have ,i sustained him4 ,it is the proper province of faith to rise above all one's own failure1 and the consequences thereof1 into the place where ,god's grace has set us4 ,as to ,rebekah1 she was called to feel all the sad results of her cunning actings4 ,she no doubt imagined she was managing matters most skilfully2 but alas6 she never saw ,jacob again3 so much for management6 ,how different would it have been had she left the matter entirely in the hands of ,god4 ,this is the way in which faith manages1 and it is ever a gainer4 ,which of you1 by taking thought1 can add to his stature one cubit8 ,we gain nothing by our anxiety and planning2 we only shut out ,god1 and that is no gain4 ,it is a just judgment from the hand of ,god to be left to reap the fruits of our own devices2 and ,i know of few things more sad than to see a child of ,god so entirely forgetting his proper place and privilege1 as to take the management of his affairs into his own hands4 ,the birds of the air and the lilies of the field may well be our teachers when we so far forget our position of unqualified dependence upon ,god4 ,then1 again1 as to ,esau1 the apostle calls him a profane person1 who for one morsel of meat sold his birthright1 and afterwards1 when he would have inherited the blessing1 he was rejected2 for he found no place of change of mind1 though he sought it carefully with tears4 ,thus we learn what a profane person is1 viz4 one who would like to hold both worlds2 one who would like to enjoy the present1 without forfeiting his title to the future4 ,this is by no means an uncommon case4 ,it expresses to us the mere worldly professor1 whose conscience has never felt the action of divine truth1 and whose heart has never felt the influence of divine grace4 ,,footnotes3 #ag ,we should ever remember1 in a place of trial1 that what we want is not a change of circumstances1 but victory over self4 ,,chapter ,,xxviii4 ,we are now called to trace ,jacob in his movement from under his father's roof1 to view him as a homeless and lonely wanderer on the earth4 ,it is here that ,god's special dealings with him commence4 ,jacob now begins to realize1 in some measure1 the bitter fruit of his conduct1 in reference to ,esau2 while1 at the same time1 ,god is seen rising above all the weakness and folly of his servant1 and displaying his own sovereign grace and profound wisdom in his dealings with him4 ,god will accomplish his own purpose1 no matter by what instrumentality2 but if his child1 in impatience of spirit1 and unbelief of heart1 will take himself out of his hands1 he must expect much sorrowful exercise and painful discipline4 ,thus it was with ,jacob3 he might not have had to flee to ,haran1 had he allowed ,god to act for him4 ,god would1 assuredly1 have dealt with ,esau1 and caused him to find his destined place and portion2 and ,jacob might have enjoyed that sweet peace which nothing can yield save entire subjection in all things to the hand and counsel of ,god4 ,but here is where the excessive feebleness of our hearts is constantly disclosed4 ,we do not lie passive in ,god's hand2 we will be acting2 and1 by our acting1 we hinder the display of ,god's grace and power on our behalf4 ,be still and know that ,i am ,god1 is a precept which naught1 save the power of divine grace1 can enable one to obey4 ,let your moderation be known unto all men4 ,the ,lord is at hand4 7,greek3 engys7 ,be careful for nothing1 but in every thing by prayer and supplication with thanksgiving1 let your requests be made known unto ,god4 ,what will be the result of thus acting8 ,the peace of ,god1 which passeth all understanding1 shall garrison 7,greek3 phrouresei7 your hearts and minds by ,christ ,jesus4 7,phil4 iv4 #e-g47 ,however1 ,god graciously overrules our folly and weakness1 and while we are called upon to reap the fruits of our unbelieving and impatient ways1 he takes occasion from them to teach our hearts still deeper lessons of his own tender grace and perfect wisdom4 ,this1 while it1 assuredly1 affords no warrant whatever for unbelief and impatience1 does most wonderfully exhibit the goodness of our ,god1 and comfort the heart even while we may be passing through the painful circumstances consequent upon our failure4 ,god is above all2 and1 moreover1 it is his special prerogative to bring good out of evil2 to make the eater yield meat1 and the strong yield sweetness2 and hence1 while it is quite true that ,jacob was compelled to be an exile from his father's roof in consequence of his own restless and deceitful acting1 it is equally true that he never could have learnt the meaning of ,bethel had he been quietly at home4 ,thus the two sides of the picture are strongly marked in every scene of ,jacob's history4 ,it was when he was driven1 by his own folly1 from ,isaac's house1 that he was led to taste1 in some measure1 the blessedness and solemnity of ,god's house4 ,and ,jacob went out from ,beersheba1 and went toward ,haran4 ,and he lighted upon a certain place1 and tarried there all night1 because the sun was set2 and he took of the stones of that place and put them for his pillows1 and lay down in that place to sleep4 ,here we find the homeless wanderer just in the very position in which ,god could meet him1 and in which he could unfold his purposes of grace and glory4 ,nothing could possibly be more expressive of helplessness and nothingness than ,jacob's condition as here set before us4 ,beneath the open canopy of heaven1 with a pillow of stone1 in the helpless condition of sleep4 ,thus it was that the ,god of ,bethel unfolded to ,jacob his purposes respecting him and his seed4 ,and he dreamed1 and behold a ladder set up on the earth1 and the top of it reached to heaven3 and behold the angels of ,god ascending and descending on it4 ,and behold the ,lord stood above it1 and said1 ,i am the ,lord ,god of ,abraham thy father1 and the ,god of ,isaac3 the land whereon thou liest1 to thee will ,i give it1 and to thy seed4 ,and thy seed shall be as the dust of the earth1 and thou shalt spread abroad to the west1 and to the east1 and to the north and to the south3 and in thee and in thy seed shall all the families of the earth be blessed4 ,and1 behold1 ,i am with thee1 and will keep thee in all places whither thou goest1 and will bring thee again into this land2 for ,i will not leave thee1 until ,i have done that which ,i have spoken to thee of4 ,here we have1 indeed1 grace and glory4 ,the ladder set on the earth naturally leads the heart to meditate on the display of ,god's grace1 in the ,person and work of his ,son4 ,on the earth it was that the wondrous work was accomplished which forms the basis1 the strong and everlasting basis1 of all the divine counsels in reference to ,israel1 the ,church1 and the world at large4 ,on the earth it was that ,jesus lived1 labored1 and died2 that through his death he might remove out of the way every obstacle to the accomplishment of the divine purpose of blessing to man4 ,but the top of the ladder reached to heaven4 ,it formed the medium of communication between heaven and earth2 and behold the angels of ,god ascending and descending upon it1--striking and beautiful picture of him by whom ,god has come down into all the depth of man's need1 and by whom also he has brought man up and set him in his own presence forever1 in the power of divine righteousness6 ,god has made provision for the accomplishment of all his plans1 despite of man's folly and sin2 and it is for the everlasting joy of any soul to find itself1 by the teaching of the ,holy ,ghost1 within the limits of ,god's gracious purpose4 ,the prophet ,hosea leads us on to the time when that which was foreshadowed by ,jacob's ladder shall have its full accomplishment4 ,and in that day ,i will make a covenant for them with the beasts of the field1 and with the fowls of heaven1 and with the creeping things of the ground3 and ,i will break the bow1 and the sword1 and the battle1 out of the earth1 and will make them to lie down safely4 ,and ,i will betroth thee unto me forever2 yea1 ,i will betroth thee unto me in righteousness1 and in judgment1 and in loving-kindness1 and in mercies2 ,i will even betroth thee unto me in faithfulness2 and thou shalt know the ,lord4 ,and it shall come to pass in that day1 ,i will hear1 saith the ,lord1 ,i will hear the heavens1 and they shall hear the earth2 and the earth shall hear the corn1 and the wine1 and the oil2 and they shall hear ,jezreel4 ,and ,i will sow her unto me in the earth2 and ,i will have mercy upon her that had not obtained mercy2 and ,i will say to them which were not my people1 ,thou art my people2 and they shall say1 ,thou art my ,god4 7,hosea ii4 #ah-bc47 ,there is also an expression in the first chapter of ,john1 bearing upon ,jacob's remarkable vision2 it is ,christ's word to ,nathanael1 ,verily1 verily1 ,i say unto you1 hereafter ye shall see heaven open1 and the angels of ,god ascending and descending upon the ,son of man4 7,ver4 #ea47 ,now1 this vision of ,jacob's is a very blessed disclosure of divine grace to ,israel4 ,we have been led to see something of ,jacob's real character1 something1 too1 of his real condition2 both were evidently such as to show that it should either be divine grace for him1 or nothing4 ,by birth he had no claim2 nor yet by character4 ,esau might put forward some claim on both these grounds2 i4 e41 provided ,god's prerogative were set aside2 but ,jacob had no claim whatsoever2 and hence1 while ,esau could only stand upon the exclusion of ,god's prerogative1 ,jacob could only stand upon the introduction and establishment thereof4 ,jacob was such a sinner1 and so utterly divested of all claim1 both by birth and by practice1 that he had nothing whatever to rest upon save ,god's purpose of pure1 free1 and sovereign grace4 ,hence1 in the revelation which the ,lord makes to his chosen servant1 in the passage just quoted1 it is a simple record or prediction of what he himself would yet do4 ,i am4444 ,i will give4444 ,i will keep4444 ,i will bring4444 ,i will not leave thee until ,i have done that which ,i have spoken to thee of4 ,it was all himself4 ,there is no condition whatever4 ,no if or but2 for when grace acts there can be no such thing4 ,where there is an if1 it cannot possibly be grace4 ,not that ,god cannot put man into a position of responsibility in which he must needs address him with an if4 ,we know he can2 but ,jacob asleep on a pillow of stone was not in a position of responsibility1 but of the deepest helplessness and need2 and therefore he was in a position to receive a revelation of the fullest1 richest1 and most unconditional grace4 ,now1 we cannot but own the blessedness of being in such a condition that we have nothing to rest upon save ,god himself2 and1 moreover1 that it is in the most perfect establishment of ,god's own character and prerogative that we obtain all our true joy and blessing4 ,according to this principle1 it would be an irreparable loss to us to have any ground of our own to stand upon1 for in that case ,god should address us on the ground of responsibility1 and failure would then be inevitable4 ,jacob was so bad1 that none but ,god himself could do for him4 ,and1 be it remarked1 that it was his failure in the habitual recognition of this that led him into so much sorrow and pressure4 ,god's revelation of himself is one thing1 and our resting in that revelation is quite another4 ,god shows himself to ,jacob1 in infinite grace2 but no sooner does ,jacob awake out of sleep1 than we find him developing his true character1 and proving how little he knew1 practically1 of the blessed ,one who had just been revealing himself so marvellously to him4 ,he was afraid1 and said1 ,how dreadful is this place6 ,this is none other but the house of ,god1 and this is the gate of heaven4 ,his heart was not at home in the presence of ,god2 nor can any heart be so until it has been thoroughly emptied and broken4 ,god is at home1 blessed be his name1 with a broken heart1 and a broken heart at home with him4 ,but ,jacob's heart was not yet in this condition2 nor had he yet learnt to repose1 like a little child1 in the perfect love of one who could say1 ,jacob have ,i loved4 ,perfect love casteth out fear2 but where such love is not known and fully realized1 there will always be a measure of uneasiness and perturbation4 ,god's house and ,god's presence are not dreadful to a soul who knows the love of ,god as expressed in the perfect sacrifice of ,christ4 ,such a soul is rather led to say1 ,lord1 ,i have loved the habitation of thy house1 and the place where thine honor dwelleth4 7,ps4 xxvi4 #h47 ,and again1 ,one thing have ,i desired of the ,lord1 that will ,i seek after2 that ,i may dwell in the house of the ,lord all the days of my life1 to behold the beauty of the ,lord1 and to inquire in his temple4 7,ps4 xxvii4 #d47 ,and again1 ,how amiable are thy tabernacles1 ,o ,lord of hosts6 ,my soul longeth1 yea1 even fainteth1 for the courts of the ,lord4 7,ps4 lxxxiv47 ,when the heart is established in the knowledge of ,god1 it will assuredly love his house1 whatever the character of that house may be1 whether it be ,bethel1 or the temple at ,jerusalem1 or the ,church now composed of all true believers1 builded together for an habitation of ,god through the ,spirit4 ,however1 ,jacob's knowledge1 both of ,god and his house1 was very shallow1 at that point in his history on which we are now dwelling4 ,we shall have occasion1 again1 to refer to some principles connected with ,bethel2 and shall now close our meditations upon this chapter with a brief notice of ,jacob's bargain with ,god1 so truly characteristic of him1 and so demonstrative of the truth of the statement with respect to the shallowness of his knowledge of the divine character4 ,and ,jacob vowed a vow1 saying1 ,if ,god will be with me1 and will keep me in this way that ,i go1 and will give me bread to eat1 and raiment to put on1 so that ,i come again to my ,father's house in peace2 then shall the ,lord be my ,god2 and this stone1 which ,i have set for a pillar1 shall be ,god's house3 and of all that thou shalt give me1 ,i will surely give the tenth unto thee4 ,observe1 if ,god will be with me4 ,now1 the ,lord had just said1 emphatically1 ,i am with thee1 and will keep thee in all places whither thou goest1 and will bring thee again into this land1 c4 ,and yet poor ,jacob's heart cannot get beyond an if2 nor1 in its thoughts of ,god's goodness1 can it rise higher than bread to eat1 and raiment to put on4 ,such were the thoughts of one who had just seen the magnificent vision of the ladder reaching from earth to heaven1 with the ,lord standing above1 and promising an innumerable seed and an everlasting possession4 ,jacob was evidently unable to enter into the reality and fulness of ,god's thoughts4 ,he measured ,god by himself1 and thus utterly failed to apprehend him4 ,in short1 ,jacob had not yet really got to the end of himself2 and hence he had not really begun with ,god4 ,,chapters ,,xxix4-,,xxxi4 ,then ,jacob went on his journey1 and came into the land of the people of the east4 ,as we have just seen1 in ,chap4 xxviii41 ,jacob utterly fails in the apprehension of ,god's real character1 and meets all the rich grace of ,bethel with an if1 and a miserable bargain about food and raiment4 ,we now follow him into a scene of thorough bargain-making4 ,whatsoever a man soweth1 that shall he also reap4 ,there is no possibility of escaping from this4 ,jacob had not yet found his true level in the presence of ,god2 and therefore ,god uses circumstances to chasten and break him down4 ,this is the real secret of much1 very much1 of our sorrow and trial in the world4 ,our hearts have never been really broken before the ,lord2 we have never been self-judged and self-emptied2 and hence1 again and again1 we1 as it were1 knock our heads against the wall4 ,no one can really enjoy ,god until he has got to the bottom of self1 and for this plain reason1 that ,god has begun the display of himself at the very point at which the end of flesh is seen4 ,if1 therefore1 ,i have not reached the end of my flesh1 in the deep and positive experience of my soul1 it is morally impossible that ,i can have any thing like a just apprehension of ,god's character4 ,but ,i must1 in some way or other1 be conducted to the true measure of nature4 ,to accomplish this end1 the ,lord makes use of various agencies which1 no matter what they are1 are only effectual when used by him for the purpose of disclosing1 in our view1 the true character of all that is in our hearts4 ,how often do we find1 as in ,jacob's case1 that even although the ,lord may come near to us and speak in our ears1 yet we do not understand his voice or take our true place in his presence4 ,the ,lord is in this place1 and ,i knew it not4444 ,how dreadful is this place6 ,jacob learnt nothing by all this1 and it therefore needed twenty years of terrible schooling1 and that1 too1 in a school marvellously adapted to his flesh2 and even that1 as we shall see1 was not sufficient to break him down4 ,however1 it is remarkable to see how he gets back into an atmosphere so entirely suited to his moral constitution4 ,the bargain-making ,jacob meets with the bargain-making ,laban1 and they are both seen as it were1 straining every nerve to outwit each other4 ,nor can we wonder at ,laban1 for he had never been at ,bethel3 he had seen no open heaven with a ladder reaching from thence to earth2 he had heard no magnificent promises from the lips of ,jehovah1 securing to him all the land of ,canaan1 with a countless seed3 no marvel1 therefore1 that he should exhibit a grasping1 grovelling spirit2 he had no other resource4 ,it is useless to expect from worldly men aught but a worldly spirit and worldly principles and ways2 they have gotten naught superior2 and you cannot bring a clean thing out of an unclean4 ,but to find ,jacob1 after all he had seen and heard at ,bethel1 struggling with a man of the world1 and endeavoring by such means to accumulate property1 is peculiarly humbling4 ,and yet1 alas6 it is no uncommon thing to find the children of ,god thus forgetting their high destinies and heavenly inheritance1 and descending into the arena with the children of this world1 to struggle there for the riches and honors of a perishing1 sin-stricken earth4 ,indeed1 to such an extent is this true1 in many instances1 that it is often hard to trace a single evidence of that principle which ,st4 ,john tells us overcometh the world4 ,looking at ,jacob and ,laban1 and judging of them upon natural principles1 it would be hard to trace any difference4 ,one should get behind the scenes1 and enter into ,god's thoughts about both1 in order to see how widely they differed4 ,but it was ,god that had made them to differ1 not ,jacob2 and so it is now4 ,difficult as it may be to trace any difference between the children of light and the children of darkness1 there is nevertheless a very wide difference indeed1--a difference founded on the solemn fact that the former are the vessels of mercy1 which ,god has afore prepared unto glory1 while the latter are the vessels of wrath1 fitted 7not by ,god1 but by sin7 to destruction4#ah 7,rom4 ix4 #bb1 #bc47 ,this makes a very serious difference4 ,the ,jacobs and the ,labans differ materially1 and have differed1 and will differ forever1 though the former may so sadly fail in the realization and practical exhibition of their true character and dignity4 ,now1 in ,jacob's case1 as set forth in the three chapters now before us1 all his toiling and working1 like his wretched bargain before1 is the result of his ignorance of ,god's grace1 and his inability to put implicit confidence in ,god's promise4 ,the man that could say1 after a most unqualified promise from ,god to give him the whole land of ,canaan1 ,,if ,god will give me food to eat and raiment to put on1 could have had but a very faint apprehension of who ,god was1 or what his promise was either2 and because of this1 we see him seeking to do the best he can for himself4 ,this is always the way when grace is not understood3 the principles of grace may be professed1 but the real measure of our experience of the power of grace is quite another thing4 ,one would have imagined that ,jacob's vision had told him a tale of grace2 but ,god's revelation at ,bethel1 and ,jacob's actings at ,haran1 are two very different things2 yet the latter tell out what was ,jacob's sense of the former4 ,character and conduct prove the real measure of the soul's experience and conviction1 whatever the profession may be4 ,but ,jacob had never yet been brought to measure himself in ,god's presence1 and therefore he was ignorant of grace1 and he proved his ignorance by measuring himself with ,laban1 and adopting his maxims and ways4 ,one cannot help remarking the fact that inasmuch as ,jacob failed to learn and judge the inherent character of his flesh before ,god1 therefore he was in the providence of ,god led into the very sphere in which that character was fully exhibited in its broadest lines4 ,he was conducted to ,haran1 the country of ,laban and ,rebekah1 the very school from whence those principles1 in which he was such a remarkable adept1 had emanated1 and where they were taught1 exhibited1 and maintained4 ,if one wanted to learn what ,god was1 he should go to ,bethel2 if to learn what man was1 he should go to ,haran4 ,but ,jacob had failed to take in ,god's revelation of himself at ,bethel1 and he therefore went to ,haran1 and there showed what he was1--and oh1 what scrambling and scraping6 what shuffling and shifting6 ,there is no holy and elevated confidence in ,god1 no simply looking to and waiting on him4 ,true1 ,god was with ,jacob1--for nothing can hinder the outshinings of divine grace4 ,moreover1 ,jacob in a measure owns ,god's presence and faithfulness4 ,still nothing can be done without a scheme and a plan4 ,jacob cannot allow ,god to settle the question as to his wives and his wages1 but seeks to settle all by his own cunning and management4 ,in short1 it is the supplanter throughout4 ,let the reader turn1 for example1 to ,chap4 xxx4 #cg-db1 and say where he can find a more masterly piece of cunning4 ,it is verily a perfect picture of ,jacob4 ,in place of allowing ,god to multiply the ringstraked1 speckled1 and spotted cattle1 as he most assuredly would have done1 had he been trusted1 he sets about securing their multiplication by a piece of policy which could only have found its origin in the mind of a ,jacob4 ,so in all his actings1 during his twenty years' sojourn with ,laban2 and finally1 he most characteristically steals away1 thus maintaining in every thing his consistency with himself4 ,now1 it is in tracing out ,jacob's real character from stage to stage of his extraordinary history1 that one gets a wondrous view of divine grace4 ,none but ,god could have borne with such an one1 as none but ,god would have taken such an one up4 ,grace begins at the very lowest point4 ,it takes up man as he is1 and deals with him in the full intelligence of what he is4 ,it is of the very last importance to understand this feature of grace at one's first starting2 it enables us to bear with steadiness of heart the after discoveries of personal vileness which so frequently shake the confidence and disturb the peace of the children of ,god4 ,many there are who at first fail in the full apprehension of the utter ruin of nature as looked at in ,god's presence1 though their hearts have been attracted by the grace of ,god1 and their consciences tranquillized in some degree by the application of the blood of ,christ4 ,hence1 as they get on in their course1 they begin to make deeper discoveries of the evil within2 and1 being deficient in their apprehensions of ,god's grace and the extent and efficacy of the sacrifice of ,christ1 they immediately raise a question as to their being children of ,god at all4 ,thus they are taken off ,christ and thrown on themselves1 and then they either betake themselves to ordinances in order to keep up their tone of devotion1 or else fall back into thorough worldliness and carnality4 ,these are disastrous consequences1 and all the result of not having the heart established in grace4 ,it is this that renders the study of ,jacob's history so profoundly interesting and eminently useful4 ,no one can read the three chapters now before us and not be struck at the amazing grace that could take up such an one as ,jacob2 and not only take him up1 but say1 after the full discovery of all that was in him1 ,he hath not beheld iniquity in ,jacob1 neither hath he seen perverseness in ,israel4 7,numb4 xxiii4 #ba47 ,he does not say that iniquity and perverseness were not in him4 ,this would never give the heart confidence1--the very thing above all others which ,god desires to give4 ,it could never assure a poor sinner's heart to be told that there was no sin in him2 for alas6 he knows too well there is2 but to be told there is no sin on him1 and that1 moreover1 in ,god's sight1 on the simple ground of ,christ's perfect sacrifice1 must infallibly set his heart and conscience at rest4 ,had ,god taken up ,esau1 we should not have had by any means such a blessed display of grace2 for this reason1 that he does not appear before us in the unamiable light in which we see ,jacob4 ,the more man sinks1 the more ,god's grace rises4 ,as my debt rises in my estimation from the fifty pence up to the five hundred1 so my sense of grace rises also1 my experience of that love which1 when we had nothing to pay1 could frankly forgive us all4 7,luke vii4 #db47 ,well might the apostle say1 it is a good thing that the heart be established with grace3 not with meats1 which have not profited them that have been occupied therein4 7,heb4 xiii4 #i47 ,,footnotes3 #ah ,it is deeply interesting to the spiritual mind to mark how sedulously the ,spirit of ,god1 in ,rom4 ix4 and indeed throughout all scripture1 guards against the horrid inference which the human mind draws from the doctrine of ,god's election4 ,when he speaks of vessels of wrath1 he simply says1 fitted to destruction4 ,he does not say that ,god fitted them4 ,whereas1 on the other hand1 when he refers to the vessels of mercy he says1 whom he had afore prepared unto glory4 ,this is most marked4 ,if my reader will turn for a moment to ,matt4 xxv4 #cd-da1 he will find another striking and beautiful instance of the same thing4 ,when the king addresses those on his right hand1 he says1 ,come1 ye blessed of my ,father1 inherit the kingdom prepared for you from the foundation of the world4 7,verse #cd47 ,but when he addresses those on his left1 he says1 ,depart from me1 ye cursed4 ,he does not say1 cursed of my ,father4 ,and1 further1 he says1 into everlasting fire1 prepared1 not for you1 but for the devil and his angels4 7,verse #da47 ,in a word1 then1 it is plain that ,god has prepared a kingdom of glory1 and vessels of mercy to inherit that kingdom2 but he has not prepared everlasting fire for men1 but for the devil and his angels2 nor has he fitted the vessels of wrath1 but they have fitted themselves4 ,the word of ,god as clearly establishes election as it sedulously guards against reprobation4 ,every one who finds himself in heaven will have to thank ,god for it2 and every one that finds himself in hell will have to thank himself4 ,,chapter ,,xxxii4 ,and ,jacob went on his way1 and the angels of ,god met him4 ,still ,god's grace follows him1 notwithstanding all4 ,nothing changeth ,god's affection4 ,whom he loves1 and how he loves1 he loves to the end4 ,his love is like himself1 the same yesterday1 to-day1 and forever4 ,but how little effect ,god's host had upon ,jacob may be seen by his actings as here set before us4 ,and ,jacob sent messengers before him to ,esau his brother1 unto the land of ,seir1 the country of ,edom4 ,he evidently feels uneasy in reference to ,esau1 and not without reason4 ,he had treated him badly1 and his conscience was not at ease2 but instead of casting himself unreservedly upon ,god1 he betakes himself to his usual planning again1 in order to avert ,esau's wrath4 ,he tries to manage ,esau1 instead of leaning on ,god4 ,and he commanded them1 saying1 ,thus shall ye speak unto my lord ,esau2 thy servant ,jacob saith thus1 ,i have sojourned with ,laban1 and stayed there until now4 ,all this bespeaks a soul very much off its centre in ,god4 ,my lord1 and thy servant1 is not like the language of a brother1 or of one in the conscious dignity of the presence of ,god2 but it was the language of ,jacob1 and of ,jacob1 too1 with a bad conscience4 ,and the messengers returned to ,jacob1 saying1 ,we came to thy brother ,esau1 and also he cometh to meet thee1 and four hundred men with him4 ,then ,jacob was greatly afraid and distressed4 ,but what does he first do8 ,does he at once cast himself upon ,god8 ,no2 he begins to manage4 ,he divided the people that was with him1 and the flocks1 and herds1 and the camels1 into two bands2 and said1 ,if ,esau come to the one company and smite it1 then the other company which is left shall escape4 ,jacob's first thought was always a plan2 and in this we have a true picture of the poor human heart4 ,true1 he turns to ,god after he makes his plan1 and cries to him for deliverance2 but no sooner does he cease praying than he resumes the planning4 ,now1 praying and planning will never do together4 ,if ,i plan1 ,i am leaning more or less on my plan2 but when ,i pray1 ,i should lean exclusively upon ,god4 ,hence1 the two things are perfectly incompatible2 they virtually destroy each other4 ,when my eye is filled with my own management of things1 ,i am not prepared to see ,god acting for me2 and in that case prayer is not the utterance of my need1 but the mere superstitious performance of something which ,i think ought to be done1 or it may be asking ,god to sanctify my plans4 ,this will never do4 ,it is not asking ,god to sanctify and bless my means1 but it is asking him to do it all himself4#ai ,though ,jacob asked ,god to deliver him from his brother ,esau1 he evidently was not satisfied with that1 and therefore he tried to appease him with a present4 ,thus his confidence was in the present1 and not entirely in ,god4 ,the heart is deceitful above all things1 and desperately wicked4 ,it is often hard to detect what is the real ground of the heart's confidence4 ,we imagine1 or would fain persuade ourselves1 that we are leaning upon ,god1 when we are in reality leaning upon some scheme of our own devising4 ,who1 after hearkening to ,jacob's prayer1 wherein he says1 ,deliver me1 ,i pray thee1 from the hand of my brother1 from the hand of ,esau2 for ,i fear him1 lest he will come and smite me1 and the mother with the children1 could imagine him saying1 ,i will appease him with a present4 ,had he forgotten his prayer8 ,was he making a god of his present8 ,did he place more confidence in a few cattle than in ,jehovah1 to whom he had just been committing himself8 ,these are questions which naturally arise out of ,jacob's actings in reference to ,esau1 and we can readily answer them by looking into the glass of our own hearts4 ,there we learn1 as well as on the page of ,jacob's history1 how much more apt we are to lean on our own management than on ,god2 but it will not do2 we must be brought to see the end of our management1 that it is perfect folly1 and that the true path of wisdom is to repose in full confidence upon ,god4 ,nor will it do to make our prayers part of our management4 ,we often feel very well satisfied with ourselves when we add prayer to our arrangement1 or when we have used all lawful means and called upon ,god to bless them4 ,when this is the case1 our prayers are worth about as much as our plans1 inasmuch as we are leaning upon them instead of upon ,god4 ,we must be really brought to the end of every thing with which self has aught to do2 for until then1 ,god cannot show himself4 ,but we can never get to the end of our plans until we have been brought to the end of ourselves4 ,we must see that all flesh is grass1 and all the goodliness thereof is as the flower of the field4 7,isa4 xl4 #f47 ,thus it is in this interesting chapter2 when ,jacob had made all his prudent arrangements1 we read1 ,and ,jacob was left alone2 and there wrestled a man with him until the breaking of the day4 ,this is a turning-point in the history of this very remarkable man4 ,to be left alone with ,god is the only true way of arriving at a just knowledge of ourselves and our ways4 ,we can never get a true estimate of nature and all its actings1 until we have weighed them in the balance of the sanctuary1 and there we ascertain their real worth4 ,no matter what we may think about ourselves1 nor yet what man may think about us2 the great question is1 ,what does ,god think about us8 ,and the answer to this question can only be heard when we are left alone4 ,away from the world2 away from self2 away from all the thoughts1 reasonings1 imaginations1 and emotions of mere nature1 and alone with ,god1--thus1 and thus alone1 can we get a correct judgment about ourselves4 ,jacob was left alone2 and there wrestled a man with him4 ,mark1 it was not ,jacob wrestling with a man2 but a man wrestling with ,jacob2 this scene is very commonly referred to as an instance of ,jacob's power in prayer4 ,that it is not this is evident from the simple wording of the passage4 ,my wrestling with a man1 and a man wrestling with me1 present two totally different ideas to the mind4 ,in the former case ,i want to gain some object from him2 in the latter1 he wants to gain some object from me4 ,now1 in ,jacob's case1 the divine object was to bring him to see what a poor1 feeble1 worthless creature he was1 and when ,jacob so pertinaciously held out against the divine dealing with him1 he touched the hollow of his thigh2 and the hollow of ,jacob's thigh was out of joint as he wrestled with him4 ,the sentence of death must be written on the flesh1--the power of the cross must be entered into before we can steadily and happily walk with ,god4 ,we have followed ,jacob so far1 amid all the windings and workings of his extraordinary character1--we have seen him planning and managing during his twenty years' sojourn with ,laban2 but not until he was left alone1 did he get a true idea of what a perfectly helpless thing he was in himself4 ,then1 the seat of his strength being touched1 he learnt to say1 ,i will not let thee go4 ,other refuge have ,i none3 ,clings my helpless soul to thee4 ,this was a new era in the history of the supplanting1 planning ,jacob4 ,up to this point he had held fast by his own ways and means2 but now he is brought to say1 ,i will not let thee go4 ,now1 let my reader remark1 that ,jacob did not express himself thus until the hollow of his thigh was touched4 ,this simple fact is quite sufficient to settle the true interpretation of the whole scene4 ,god was wrestling with ,jacob to bring him to this point4 ,we have already seen that1 as to ,jacob's power in prayer1 he had no sooner uttered a few words to ,god than he let out the real secret of his soul's dependence1 by saying1 ,i will appease him 7,esau7 with a present4 ,would he have said this if he had really entered into the meaning of prayer1 or true dependence upon ,god8 ,assuredly not4 ,if he had been looking to ,god alone to appease ,esau1 could he have said1 ,i will appease him by a present8 ,impossible3 ,god and the creature must be kept distinct1 and will be kept so in every soul that knows much of the sacred reality of a life of faith4 ,but1 alas6 here is where we fail1 if one may speak for another4 ,under the plausible and apparently pious formula of using means1 we really cloak the positive infidelity of our poor deceitful hearts2 we think we are looking to ,god to bless our means1 while1 in reality1 we are shutting him out by leaning on the means1 instead of leaning on him4 ,oh1 may our hearts be taught the evil of thus acting4 ,may we learn to cling more simply to ,god alone1 that so our history may be more characterized by that holy elevation above the circumstances through which we are passing6 ,it is not1 by any means1 an easy matter so to get to the end of the creature1 in every shape and form1 as to be able to say1 ,i will not let thee go except thou bless me4 ,to say this from the heart1 and to abide in the power of it1 is the secret of all true strength4 ,jacob said it when the hollow of his thigh was touched2 but not till then4 ,he struggled long ere he gave way1 because his confidence in the flesh was strong4 ,but ,god can bring down to the dust the stoutest character4 ,he knows how to touch the spring of nature's strength1 and write the sentence of death thoroughly upon it2 and until this is done1 there can be no real power with ,god or man4 ,we must be weak ere we can be strong4 ,the power of ,christ can only rest on us in connection with the knowledge of our infirmities4 ,christ cannot put the seal of his approval upon nature's strength1 its wisdom1 or its glory3 all these must sink that he may rise4 ,nature can never form1 in any one way1 a pedestal on which to display the grace or power of ,christ2 for if it could1 then might flesh glory in his presence2 but this1 we know1 can never be4 ,and1 inasmuch as the display of ,god's glory1 and ,god's name or character1 is connected with the entire setting aside of nature1 so1 until this latter is set aside1 the soul can never enjoy the disclosure of the former4 ,hence1 though ,jacob is called to tell out his name1 to own that his name is ,jacob1 or a supplanter1 he yet receives no revelation of the name of him who had been wrestling with him1 and bringing him down into the dust4 ,he received for himself the name of ,israel1 or prince1 which was a great step in advance2 but when he says1 ,tell me1 ,i pray thee1 thy name2 he received the reply1 ,wherefore is it that thou dost ask after my name8 ,the ,lord refuses to tell his name1 though he had elicited from ,jacob the truth as to himself1 and he blesses him accordingly4 ,how often is this the case in the annals of ,god's family6 ,there is the disclosure of self in all its moral deformity2 but we fail to get hold practically of what ,god is1 though he has come so very close to us1 and blessed us1 too1 in connection with the discovery of ourselves4 ,jacob received the new name of ,israel when the hollow of his thigh had been touched4 ,he became a mighty prince when he had been brought to know himself as a weak man2 but still the ,lord had to say1 ,wherefore is it that thou dost ask after my name8 ,there is no disclosure of the name of him who1 nevertheless1 had brought out the real name and condition of ,jacob4 ,from all this we learn that it is one thing to be blessed by the ,lord1 and quite another thing to have the revelation of his character1 by the ,spirit1 to our hearts4 ,he blessed him there2 but he did not tell his name4 ,there is blessing in being brought1 in any measure1 to know ourselves1 for therein we are led into a path1 in which we are able1 more clearly1 to discern what ,god is to us in detail4 ,thus it was with ,jacob4 ,when the hollow of his thigh was touched he found himself in a condition in which it was either ,god or nothing4 ,a poor halting man could do little3 it therefore behoved him to cling to one who was almighty4 ,i would remark1 ere leaving this chapter1 that the book of ,job is1 in a certain sense1 a detailed commentary on this scene in ,jacob's history4 ,throughout the first thirty-one chapters1 ,job grapples with his friends1 and maintains his point against all their arguments2 but in ,chapter xxxii4 ,god1 by the instrumentality of ,elihu1 begins to wrestle with him2 and in ,chapter xxxviii4 he comes down upon him directly with all the majesty of his power1 overwhelms him by the display of his greatness and glory1 and elicits from him the well-known words1 ,i have heard of thee by the hearing of the ear3 but now mine eye seeth thee4 ,wherefore ,i abhor myself1 and repent in dust and ashes4 7,chap4 xlii4 #e1 #f47 ,this was really touching the hollow of his thigh4 ,and mark the expression1 mine eye seeth thee4 ,he does not say1 ,i see myself merely2 no2 but thee4 ,nothing but a view of what ,god is1 can really lead to repentance and self-loathing4 ,thus it will be with the people of ,israel1 whose history is very analogous with that of ,job4 ,when they shall look upon him whom they have pierced1 they will mourn1 and then there will be full restoration and blessing4 ,their latter end1 like ,job's will be better than their beginning4 ,they will learn the full meaning of that word1 ,o ,israel1 thou hast destroyed thyself2 but in me is thine help4 7,hosea xiii4 #i47 ,,footnotes3 #ai ,no doubt1 when faith allows ,god to act1 he will use his own agency2 but this is a totally different thing from his owning and blessing the plans and arrangements of unbelief and impatience4 ,this distinction is not sufficiently understood4 ,,chapters ,,xxxiii4 ,,xxxiv4 ,we may here see how groundless were all ,jacob's fears1 and how useless all his plans4 ,notwithstanding the wrestling1 the touching the hollow of the thigh1 and the halting1 we find ,jacob still planning4 ,and ,jacob lifted up his eyes1 and looked1 and1 behold1 ,esau came1 and with him four hundred men4 ,and he divided the children unto ,leah1 and unto ,rachel1 and unto the two handmaids4 ,and he put the handmaids and their children foremost1 and ,leah and her children after1 and ,rachel and ,joseph hindermost4 ,this arrangement proved the continuance of his fears4 ,he still anticipated vengeance from the hand of ,esau1 and he exposed those about whom he cared least to the first stroke of that vengeance4 ,how wondrous are the depths of the human heart6 ,how slow it is to trust ,god6 ,had ,jacob been really leaning upon ,god1 he never could have anticipated destruction for himself and his family2 but alas6 the heart knows something of the difficulty of simply reposing1 in calm confidence1 upon an ever-present1 all-powerful1 and infinitely gracious ,god4 ,but mark now the thorough vanity of the heart's anxiety4 ,and ,esau ran to meet him1 and embraced him1 and fell on his neck and kissed him2 and they wept4 ,the present was quite unnecessary1--the plan useless4 ,god appeased ,esau1 as he had already appeased ,laban4 ,thus it is he ever delights to rebuke our poor1 coward1 unbelieving hearts1 and put to flight all our fears4 ,instead of the dreaded sword of ,esau1 ,jacob meets his embrace and kiss2 instead of strife and conflict1 they mingle their tears4 ,such are ,god's ways4 ,who would not trust him8 ,who would not honor him with the heart's fullest confidence8 ,why is it that1 notwithstanding all the sweet evidence of his faithfulness to those who put their trust in him1 we are so ready1 on every fresh occasion1 to doubt and hesitate8 ,the answer is simple3 we are not sufficiently acquainted with ,god4 ,acquaint now thyself with him and be at peace4 7,job xxii4 #ba47 ,this is true1 whether in reference to the unconverted sinner1 or to the child of ,god4 ,the true knowledge of ,god1 real acquaintance with him1 is life and peace4 ,this is life eternal1 that they might know thee1 the only true ,god1 and ,jesus ,christ whom thou hast sent4 7,john xvii4 #c47 ,the more intimate our acquaintance with ,god1 the more solid will be our peace1 and the more will our souls be lifted above every creature dependence4 ,god is a rock1 and we only need to lean our whole weight upon him to know how ready and how able he is to sustain us4 ,after all this manifestation of ,god's goodness1 we find ,jacob settling down in ,succoth1 and1 contrary to the spirit and principles of a pilgrim life1 building a house as if it were his home4 ,now1 ,succoth was evidently not his divinely-appointed destination4 ,the ,lord had not said to him1 ,i am the ,god of ,succoth2 no2 but ,i am the ,god of ,bethel4 ,bethel1 therefore1 and not ,succoth1 should have been ,jacob's grand object4 ,but alas6 the heart is always prone to rest satisfied with a position and portion short of what ,god would graciously assign4 ,jacob then moves on to ,shechem1 and purchases ground1 still falling short of the divine mark1 and the name by which he calls his altar is indicative of the moral condition of his soul4 ,he calls it ,el-elohe-,israel1 or ,god1 the ,god of ,israel4 ,this was taking a very contracted view of ,god4 ,true1 it is our privilege to know ,god as our ,god2 but it is a higher thing to know him as the ,god of his own house1 and to view ourselves as part of that house4 ,it is the believer's privilege to know ,christ as his head2 but it is a higher thing to know him as the head of his body the ,church1 and to know ourselves as members of that body4 ,we shall see1 when we come to ,chap4 xxxv4 that ,jacob is led to take a higher and a wider view of ,god2 but at ,shechem he was manifestly on low ground1 and he was made to smart for it1 as is always the case when we stop short of ,god's own ground4 ,the two tribes and a half took up their position on this side of ,jordan1 and they were the first to fall into the enemy's hand4 ,so it was with ,jacob4 ,we see1 in ,chap4 xxxiv41 the bitter fruits of his sojourn at ,shechem4 ,there is a blot cast upon his family1 which ,simeon and ,levi attempt to wipe out1 in the mere energy and violence of nature1 which only led to still deeper sorrow2 and that1 too1 which touched ,jacob still more keenly than the insult offered to his daughter3 ,and ,jacob said to ,simeon and ,levi1 ,ye have troubled me1 to make me to stink among the inhabitants of the land1 among the ,canaanites and the ,perizzites3 and ,i being few in number1 they shall gather themselves together against me1 and slay me2 and ,i shall be destroyed1 ,i and my house4 ,thus it was the consequences in reference to himself that affected ,jacob most4 ,he seems to have walked in constant apprehension of danger to himself or his family1 and in the manifestation of an anxious1 a cautious1 timid1 calculating spirit1 utterly incompatible with a life of genuine faith in ,god4 ,it is not that ,jacob was not1 in the main1 a man of faith2 he assuredly was1 and as such gets a place amongst the cloud of witnesses in ,heb4 xi4 ,but then he exhibited sad failure from not walking in the habitual exercise of that divine principle4 ,could faith have led him to say1 ,i shall be destroyed1 ,i and my house8 ,surely not4 ,god's promise in ,chapter xxviii4 #ad1 #ae1 should have banished every fear from his poor timid spirit4 ,i will keep thee4444 ,i will not leave thee4 ,this should have tranquillized his heart4 ,but the fact is1 his mind was more occupied with his danger among the ,shechemites than with his security in the hand of ,god4 ,he ought to have known that not a hair of his head could be touched1 and therefore1 instead of looking at ,simeon and ,levi1 or the consequences of their rash acting1 he should have judged himself for being in such a position at all4 ,if he had not settled at ,shechem1 ,dinah would not have been dishonored1 and the violence of his sons would not have been exhibited4 ,we constantly see ,christians getting into deep sorrow and trouble through their own unfaithfulness2 and then1 instead of judging themselves1 they begin to look at circumstances1 and to cast upon them the blame4 ,how often do we see ,christian parents1 for instance1 in keen anguish of soul about the wildness1 unsubduedness1 and worldliness of their children2 and1 all the while1 they have mainly to blame themselves for not walking faithfully before ,god in reference to their family4 ,thus was it with ,jacob4 ,he was on low moral ground at ,shechem2 and1 inasmuch as he lacked that refined sensibility which would have led him to detect the low ground1 ,god1 in very faithfulness1 used his circumstances to chastise him4 ,god is not mocked1 for whatsoever a man soweth that shall he also reap4 ,this is a principle flowing out of ,god's moral government1--a principle1 from the application of which none can possibly escape2 and it is a positive mercy to the children of ,god that they are obliged to reap the fruits of their errors4 ,it is a mercy to be taught1 in any way1 the bitterness of departing from1 or stopping short of1 the living ,god4 ,we must learn that this is not our rest2 for1 blessed be ,god1 he would not give us a polluted rest4 ,he would ever have us resting in1 and with himself4 ,such is his perfect grace2 and when our hearts wander1 or fall short1 his word is1 ,if thou wilt return1 return unto me4 ,false humility1 which is simply the fruit of unbelief1 would lead the wanderer or backslider to take lower ground1 not knowing the principle or measure of ,god's restoration4 ,the prodigal would seek to be made a servant1 not knowing that1 so far as he was concerned1 he had no more title to the place of a servant than to that of a son2 and1 moreover1 that it would be utterly unworthy of the father's character to put him in such a position4 ,we must come to ,god on a principle and in a manner worthy of himself1 or not at all4 ,,chapter ,,xxxv4 ,and ,god said unto ,jacob1 ,arise1 go up to ,bethel and dwell there4 ,this confirms the principle on which we have been dwelling4 ,when there is a failure or declension1 the ,lord calls the soul back to himself4 ,remember therefore from whence thou art fallen2 and repent and do the first works4 7,rev4 ii4 #e47 ,this is the divine principle of restoration4 ,the soul must be recalled to the very highest point2 it must be brought back to the divine standard4 ,the ,lord does not say1 remember where you are2 no2 but remember the lofty position from whence you have fallen4 ,thus only can one learn how far he has declined1 and how he is to retrace his steps4 ,now1 it is when thus recalled to ,god's high and holy standard1 that one is really led to see the sad evil of one's fallen condition4 ,what a fearful amount of moral evil had gathered round ,jacob's family1 unjudged by him1 until his soul was roused by the call to go up to ,bethel4 ,shechem was not the place in which to detect all this evil4 ,the atmosphere of that place was too much impregnated with impure elements to admit of the soul's discerning1 with any degree of clearness and precision1 the true character of evil4 ,but the moment the call to ,bethel fell on ,jacob's ear1 ,then ,jacob said unto his household1 and to all that were with him1 ,put away the strange gods that are among you1 and be clean and change your garments1 and let us arise and go up to ,bethel2 and ,i will make thee an altar unto ,god1 who answered me in the day of my distress1 and was with me in the way which ,i went4 ,the very mention of the house of ,god struck a chord in the soul of the patriarch2 it carried him1 in the twinkling of an eye1 over the history of twenty eventful years4 ,it was at ,bethel he had learnt what ,god was1 and not at ,shechem2 hence he must get back to ,bethel again1 and erect an altar upon a totally different base1 and under a totally different name1 from his altar at ,shechem4 ,this latter was connected with a mass of uncleanness and idolatry4 ,jacob could speak of ,el-elohe-,israel1 while surrounded by a quantity of things utterly incompatible with the holiness of the house of ,god4 ,it is important to be clear in reference to this point4 ,nothing can keep the soul in a path of consistent1 intelligent separation from evil save the sense of what the house of ,god is1 and what becomes that house4 ,if ,i merely look at ,god1 in reference to myself1 ,i shall not have a clear1 full1 divine sense of all that flows out of a due recognition of ,god's relation to his house4 ,some there are who deem it a matter of no importance how they are mixed up with impure materials in the worship of ,god1 provided they themselves are true and upright in heart4 ,in other words1 they think they can worship ,god at ,shechem2 and that an altar named ,el-elohe-,israel is just as elevated1 just as much according to ,god1 as an altar named ,el ,bethel4 ,this is evidently a mistake4 ,the spiritually-minded reader will at once detect the vast moral difference between ,jacob's condition at ,shechem and his condition at ,bethel2 and the same difference is observable between the two altars4 ,our ideas in reference to the worship of ,god must1 of necessity1 be affected by our spiritual condition2 and the worship which we present will be low and contracted1 or elevated and comprehensive1 just in proportion as we enter into the apprehension of his character and relationship4 ,now1 the name of our altar and the character of our worship express the same idea4 ,el-,bethel worship is higher than ,el-elohe-,israel worship1 for this simple reason1 that it conveys a higher idea of ,god4 ,it gives me a more elevated thought of ,god to speak of him as the ,god of his house than as the ,god of a solitary individual4 ,true1 there is beautiful grace expressed in the title1 ,god1 the ,god of ,israel2 and the soul must ever feel happy in looking at the character of ,god1 as graciously connecting himself with every separate stone of his house1 and every separate member of the body4 ,each stone in the building of ,god is a lively stone1 as connected with the living stone1 having communion with the living ,god1 by the power of the ,spirit of life4 ,but while all this is blessedly true1 ,god is the ,god of his house2 and when we are enabled1 by an enlarged spiritual intelligence1 to view him as such1 we enjoy a higher character of worship than that which flows from merely apprehending what he is to ourselves individually4 ,but there is another thing to be remarked in ,jacob's recall to ,bethel4 ,he is told to make an altar unto ,god1 that appeared unto thee when thou fleddest from the face of ,esau thy brother4 ,he is thus reminded of the day of his distress4 ,it is often well to have our minds led in this way to the point in our history in which we found ourselves brought down to the lowest step of the ladder4 ,thus ,saul is brought back to the time when he was little in his own eyes4 ,this is the true starting-point with all of us4 ,when thou wast little in thine own eyes1 is a point of which we often need to be reminded4 ,it is then that the heart really leans on ,god4 ,afterwards we begin to fancy ourselves to be something1 and the ,lord is obliged to teach us afresh our own nothingness4 ,when first one enters upon a path of service or testimony1 what a sense there is of personal weakness and incapacity6 and1 as a consequence1 what leaning upon ,god6 what earnest1 fervent appeals to him for help and strength6 ,afterwards we begin to think that1 from being so long at the work1 we can get on by ourselves1--at least there is not the same sense of weakness or the same simple dependence upon ,god2 and then our ministry becomes a poor1 meagre1 flippant1 wordy thing1 without unction or power1--a thing flowing1 not from the exhaustless tide of the ,spirit1 but from our own wretched minds4 ,from ver4 #i-ae1 ,god renews his promise to ,jacob1 and confirms the new name of prince1 instead of supplanter2 and ,jacob again calls the name of the place ,bethel4 ,at verse #ah we have an interesting example of the difference between the judgment of faith and the judgment of nature4 ,the latter looks at things through the hazy mist with which it is surrounded2 the former looks at them in the light of the presence and counsels of ,god4 ,and it came to pass1 as her soul was in departing 7for she died71 that she called his name ,ben-oni3 but his father called him ,benjamin4 ,nature called him the son of my sorrow2 but faith called him the son of the right hand4 ,thus is it ever4 ,the difference between the thoughts of nature and those of faith must ever be wide indeed2 and we should earnestly desire that our souls should be governed only by the latter1 and not by the former4 ,,chapter ,,xxxvi4 ,furnishes a catalogue of ,esau's sons1 with their various titles and localities4 ,we shall not dwell on this1 but pass on to one of the most fruitful and interesting sections in the entire canon of inspiration1 viz43-- ,,chapters ,,xxxvii-,l1 ,on which we shall dwell more particularly4 ,there is not in scripture a more perfect and beautiful type of ,christ than ,joseph4 ,whether we view ,christ as the object of the ,father's love1--the object of the envy of his own1--in his humiliation1 sufferings1 death1 exaltation1 and glory1--in all1 we have him strikingly typified by ,joseph4 ,in ,chapter xxxvii4 we have ,joseph's dreams1--the statement of which draws out the enmity of his brethren4 ,he was the object of his father's love1 and the subject of very high destinies2 and1 inasmuch as the hearts of his brethren were not in communion with these things1 they hated him4 ,they had no fellowship in the father's love1 and they would not yield to the thought of ,joseph's exaltation4 ,in all this they represent the ,jews in ,christ's day4 ,he came to his own1 and his own received him not4 ,he had no form nor comeliness in their eyes4 ,they would neither own him as the ,son of ,god1 nor ,king of ,israel4 ,their eyes were not open to behold his glory1--the glory as of the only begotten of the ,father1 full of grace and truth4 ,they would not have him2 yea1 they hated him4 ,now1 in ,joseph's case1 we see that he1 in no wise1 relaxed his testimony in consequence of his brethren's refusal of his first dream4 ,and ,joseph dreamed a dream1 and he told it to his brethren1 and they hated him yet the more4444 ,and he dreamed yet another dream1 and he told it to his brethren4 ,this was simple testimony founded upon divine revelation2 but it was testimony which brought ,joseph down to the pit4 ,had he kept back his testimony1 or taken off aught of its edge and power1 he might have spared himself2 but1 no3 he told them the truth1 and therefore they hated him4 ,thus was it with ,joseph's great ,antitype4 ,he bore witness to the truth--he witnessed a good confession--he kept back nothing--he could only speak the truth because he was the truth1 and his testimony to the truth was answered1 on man's part1 by the cross1 the vinegar1 the soldier's spear4 ,the testimony of ,christ1 too1 was connected with the deepest1 fullest1 richest grace4 ,he not only came as the truth1 but also as the perfect expression of all the love of the ,father's heart2 grace and truth came by ,jesus ,christ4 ,he was the full disclosure to man of what ,god was4 ,hence man was left entirely without excuse4 ,he came and showed ,god to man1 and man hated ,god with a perfect hatred4 ,the fullest exhibition of divine love was answered by the fullest exhibition of human hatred4 ,this is seen in the cross1--and we have it touchingly foreshadowed at the pit into which ,joseph was cast by his brethren4 ,and when they saw him afar off1 even before he came near unto them1 they conspired against him to slay him4 ,and they said one to another1 ,behold1 this dreamer cometh2 come now1 therefore1 and let us slay him1 and cast him into some pit2 and we will say1 some evil beast hath devoured him2 and we shall see what will become of his dreams4 ,these words forcibly remind us of the parable in ,matthew xxii4 ,but1 last of all1 he sent unto them his son1 saying1 ,they will reverence my son4 ,but when the husbandmen saw the son1 they said among themselves1 ,this is the heir1 come let us kill him1 and let us seize on his inheritance4 ,and they caught him1 and cast him out of the vineyard1 and slew him4 ,god sent his ,son into the world with this thought1 ,they will reverence my son2 but alas6 man's heart had no reverence for the well-beloved of the ,father4 ,they cast him out4 ,earth and heaven were at issue in reference to ,christ2 and they are at issue still4 ,man crucified him2 but ,god raised him from the dead4 ,man placed him on a cross between two thieves2 ,god set him at his own right hand in the heavens4 ,man gave him the very lowest place on earth2 ,god gave him the very highest place in heaven1 in brightest majesty4 ,all this is shown out in ,joseph's history4 ,joseph is a fruitful bough1 even a fruitful bough by a well1 whose branches run over the wall4 ,the archers have sorely grieved him1 and shot at him1 and hated him2 but his bow abode in strength1 and the arms of his hands were made strong by the hands of the mighty ,god of ,jacob2 7from thence is the shepherd1 the stone of ,israel27 even by the ,god of thy father1 who shall help thee2 and by the ,almighty1 who shall bless thee with blessings of heaven above1 blessings of the deep that lieth under1 blessings of the breast and of the womb2 the blessings of thy father have prevailed above the blessings of my progenitors1 unto the utmost bounds of the everlasting hills2 they shall be on the head of ,joseph1 and on the crown of the head of him that was separate from his brethren4 7,gen4 xlix4 #bb-bf47 ,these verses beautifully exhibit to our view the sufferings of ,christ and the glory that should follow4 ,the archers have done their work2 but ,god was stronger than they4 ,the true ,joseph has been shot at and grievously wounded in the house of his friends2 but the arms of his hands have been made strong in the power of resurrection1 and faith now knows him as the basis of all ,god's purposes of blessing and glory in reference to the ,church1 ,israel1 and the whole creation4 ,when we look at ,joseph in the pit and in the prison1 and look at him afterwards as ruler over all the land of ,egypt1 we see the difference between the thoughts of ,god and the thoughts of men2 and so when we look at the cross1 and at the throne of the majesty in the heavens1 we see the same thing4 ,nothing ever brought out the real state of man's heart toward ,god but the coming of ,christ4 ,if ,i had not come and spoken unto them1 they had not had sin4 7,john xv4 #bb47 ,it is not that they would not have been sinners4 ,no3 but they had not had sin4 ,so he says in another place1 ,if ye were blind1 ye should have no sin4 7,john ix4 #da47 ,god came near to man in the person of his ,son1 and man was able to say1 this is the heir2 but yet he said1 come1 let us kill him4 ,hence they have no cloak for their sin4 ,those who say they see have no excuse4 ,confessed blindness is not at all the difficulty1 but professed sight4 ,this is a truly solemn principle for a professing age like the present4 ,the permanence of sin is connected with the mere profession to see4 ,a man who is blind and knows it1 can have his eyes opened2 but what can be done for one who thinks he sees1 when he really does not8 ,,chapter ,,xxxviii4 ,presents one of those remarkable circumstances in which divine grace is seen gloriously triumphing over man's sin4 ,it is evident that our ,lord sprang out of ,juda4 7,heb4 vii4 #ad47 ,but how8 ,judas begat ,phares and ,zara of ,thamar4 7,matt4 i4 #c47 ,this is peculiarly striking4 ,god1 in his great grace1 rising above the sin and folly of man1 in order to bring about his own purposes of love and mercy4 ,thus1 a little farther on1 in ,matthew1 we read1 ,david the king begat ,solomon1 of her that had been the wife of ,urias4 ,it is worthy of ,god thus to act4 ,the ,spirit of ,god is conducting us along the line through which1 according to the flesh1 ,christ came2 and in doing so he gives us as links in the genealogical chain1 ,tamar and ,bathsheba6 ,how evident it is that there is nothing of man in this6 ,how plain it is that when we reach the close of the first chapter of ,matthew1 it is ,god manifest in the flesh we find1 and that1 too1 from the pen of the ,holy ,ghost6 ,man could never have devised such a genealogy4 ,it is entirely divine3 and no spiritual person can read it without seeing in it a blessed exhibition of divine grace in the first place1 and of the divine inspiration of ,matthew's gospel in the second place1--at least of his account of ,christ's genealogy according to the flesh4 ,i believe a comparison of #b ,sam4 xi4 and ,gen4 xxxviii4 with ,matt4 i4 will furnish the thoughtful ,christian with matter for a very sweet and edifying meditation4 ,,chapter ,,xxxix4-,,xlv4 ,in perusing these interesting sections of inspiration1 we perceive a remarkable chain of providential actings1 all tending to one grand point1 namely1 the exaltation of the man who had been in the pit2 and at the same time bringing out by the way a number of subordinate objects4 ,the thoughts of many hearts were to be revealed2 but ,joseph was to be exalted4 ,he called for a famine upon the land3 he brake the whole staff of bread4 ,he sent a man before them1 even ,joseph1 who was sold for a servant2 whose feet they hurt with fetters2 he was laid in iron2 until the time that his word came2 the word of the ,lord tried him4 ,the king sent and loosed him2 even the ruler of the people1 and let him go free4 ,he made him lord of his house1 and ruler of all his substance2 to bind his princes at his pleasure1 and teach his senators wisdom4 7,psalm cv4 #af-bb47 ,it is well to see that the leading object was to exalt the one whom men had rejected2 and then to produce in those same men a sense of their sin in rejecting4 ,and how admirably all this is effected6 ,the most trivial and the most important1 the most likely and the most unlikely circumstances are made to minister to the development of ,god's purposes4 ,in ,chapter xxxix4 ,satan uses ,potiphar's wife1 and in ,chap4 xl4 he uses ,pharaoh's chief butler4 ,the former he used to put ,joseph into the dungeon2 and the latter he used to keep him there1 through his ungrateful negligence2 but all in vain4 ,god was behind the scenes4 ,his finger was guiding all the springs of the vast machine of circumstances1 and when the due time was come1 he brought forth the man of his purpose1 and set his feet in a large room4 ,now1 this is ever ,god's prerogative4 ,he is above all1 and can use all for the accomplishment of his grand and unsearchable designs4 ,it is sweet to be able thus to trace our ,father's hand and counsel in every thing4 ,sweet to know that all sorts of agents are at his sovereign disposal2 angels1 men1 and devils--all are under his omnipotent hand1 and all are made to carry out his purposes4 ,in the scripture now before us1 all this is seen in a most remarkable manner4 ,god visits the domestic circle of a heathen captain1 the household of a heathen king1 yea1 and his bed-side1 and makes the very visions of his head upon his bed contribute to the development of his counsels4 ,nor is it merely individuals and their circumstances that we see thus taken up and used for the furtherance of ,god's ends2 but ,egypt and all the surrounding countries are brought into the scene2 in short1 the whole earth was prepared by the hand of ,god to be a theatre on which to display the glory and greatness of the one who was separate from his brethren4 ,such are ,god's ways2 and it is one of the happiest and most elevating exercises for the soul of a saint to trace thus the admirable actings of his heavenly ,father4 ,how forcibly is ,god's providence brought out in this profoundly interesting history of ,joseph6 ,look1 for a moment1 into the dungeon of the captain of the guard4 ,see there a man laid in iron1 charged with a most abominable crime--the outcast and offscouring of society2 and yet see him1 almost in a moment1 raised to the very highest eminence1 and who can deny that ,god is in it all8 ,and ,pharaoh said unto ,joseph1 ,forasmuch as ,god hath showed thee all this1 there is none so discreet and wise as thou art3 thou shalt be over my house1 and according unto thy word shall all my people be ruled3 only in the throne will ,i be greater than thou4 ,and ,pharaoh said unto ,joseph1 ,see1 ,i have set thee over all the land of ,egypt4 ,and ,pharaoh took off his ring from his hand1 and put it upon ,joseph's hand1 and arrayed him in vestures of fine linen1 and put a gold chain about his neck4 ,and he made him to ride in the second chariot that he had3 and they cried before him1 ,bow the knee3 and he made him ruler over all the land of ,egypt4 ,and ,pharaoh said unto ,joseph1 ,i am ,pharaoh1 and without thee shall no man lift up his hand or foot in all the land of ,egypt4 7,chap4 xli4 #ci-dd47 ,here1 then1 was exaltation of no ordinary kind4 ,contrast this with the pit and the dungeon2 and mark the chain of events by which it was all brought about1 and you have1 at once1 a marked exhibition of the hand of ,god1 and a striking type of the sufferings and glory of the ,lord ,jesus ,christ4 ,joseph was taken from the pit and the dungeon1 into which he had been brought by the envy of his brethren1 and the false judgment of the ,gentile1 to be ruler over the whole land of ,egypt2 and not only so1 but to be the channel of blessing1 and the sustainer of life1 to ,israel and the whole earth4 ,this is all typical of ,christ2 indeed1 a type could hardly be more perfect4 ,we see a man laid1 to all intents and purposes1 in the place of death1 by the hand of man1 and then raised up by the hand of ,god1 and set in dignity and glory4 ,ye men of ,israel1 hear these words3 ,jesus of ,nazareth1 a man approved of ,god among you by miracles1 and wonders1 and signs1 which ,god did by him in the midst of you1 as ye yourselves also know2 him1 being delivered by the determinate counsel and foreknowledge of ,god1 ye have taken1 and by wicked hands have crucified and slain3 whom ,god hath raised up1 having loosed the pains of death1 because it was not possible that he should be holden of it4 7,acts4 ii4 #bb-bd47 ,but there are two points in ,joseph's history which1 together with what has been noticed1 render the type remarkably perfect2 ,i allude to his marriage with a stranger in ,chapter xli1 and his interview with his brethren in ,chapter xlv4 ,the following is the order of events4 ,joseph presents himself to his brethren as one sent by the father2 they reject him1 and1 so far as lies in them1 put him in the place of death2 ,god takes him up from thence1 and raises him to a position of highest dignity3 thus exalted1 he gets a bride2 and when his brethren according to the flesh1 are thoroughly broken and prostrate before him1 he makes himself known to them1 tranquillizes their hearts1 and brings them into blessing2 he then becomes the channel of blessing to them and to the whole world4 ,i shall just make a few remarks on ,joseph's marriage and the restoration of his brethren4 ,the strange wife shadows forth the ,church4 ,christ presented himself to the ,jews1 and being rejected1 took his seat on high1 and sent down the ,holy ,ghost to gather out an elect ,church1 composed of ,jew and ,gentile1 to be united with him in heavenly glory4 ,the doctrine of the ,church has already been dwelt upon in our remarks on ,chapter xxiv41 but one or two points remain to be noticed here4 ,and first1 we may observe that ,joseph's ,egyptian bride was intimately associated with him in his glory4#bj ,she1 as being part of himself1 shared in all that was his4 ,moreover1 she occupied a place of nearness and intimacy known only to herself4 ,thus it is with the ,church1 the bride of the ,lamb4 ,she is gathered to ,christ to be the sharer1 at once1 of his rejection and his glory4 ,it is ,christ's position which gives character to the position of the ,church1 and her position should ever give character to her walk4 ,if we are gathered to ,christ1 it is as exalted in glory1 and not as humbled down here4 ,henceforth know we no man after the flesh2 yea1 though we have known ,christ after the flesh1 yet now henceforth know we him no more4 7#b ,cor4 v4 #af47 ,the ,church's gathering-point is ,christ in glory4 ,i1 if ,i be lifted up from the earth1 will draw all men unto me4 7,john xii4 #cb47 ,there is far more of practical value in the clear apprehension of this principle than might1 at first sight1 appear4 ,it is ever the aim of ,satan1 as it is the tendency of our hearts1 to lead us to stop short of ,god's mark in every thing1 and specially in the centre of our unity as ,christians4 ,it is a popular sentiment1 that the blood of the ,lamb is the union of saints1 i4 e41 it is the blood which forms their centre of unity4 ,now1 that it is the infinitely precious blood of ,christ which sets us individually as worshippers in the presence of ,god is blessedly true4 ,the blood1 therefore1 forms the divine basis of our fellowship with ,god4 ,but when we come to speak of the centre of our unity as a church1 we must see that the ,holy ,ghost gathers us to the ,person of a risen and glorified ,christ2 and this grand truth gives character--high and holy character--to our association as ,christians4 ,if we take lower ground than this we must inevitably form a sect or an ism4 ,if we gather round an ordinance1 however important1 or round a truth1 however indisputable1 we make something less than ,christ our centre4 ,hence1 it is more important to ponder the practical consequences which flow out of the truth of our being gathered to a risen and glorified ,head in the heavens4 ,if ,christ were on earth1 we should be gathered to him here2 but1 inasmuch as he is hidden in the heavens1 the ,church takes her character from his position there4 ,hence1 ,christ could say1 ,they are not of the world1 even as ,i am not of the world2 and again1 ,for their sakes ,i sanctify myself1 that they also might be sanctified through the truth4 7,john xvii4 #af1 #ai47 ,so1 also1 in #a ,peter1 we read1 ,to whom coming1 as unto a living stone1 disallowed indeed of men1 but chosen of ,god and precious2 ye also1 as lively stones1 are built up a spiritual house1 an holy priesthood1 to offer up spiritual sacrifices1 acceptable to ,god by ,jesus ,christ4 7,chap4 ii4 #d1 #e47 ,if we are gathered to ,christ we must be gathered to him as he is1 and where he is2 and the more the ,spirit of ,god leads our souls into the understanding of this1 the more clearly we shall see the character of walk that becomes us4 ,joseph's bride was united to him1 not in the pit or the dungeon1 but in the dignity and glory of his position in ,egypt2 and1 in her case1 we can have no difficulty in perceiving the vast difference between the two positions4 ,but farther we read1 ,and unto ,joseph were born two sons1 before the years of famine came4 ,there was a time of trouble coming2 but previous thereto the fruit of his union appeared4 ,the children whom ,god had given him were called into existence previous to this time of trial4 ,so will it be in reference to the ,church4 ,all the members thereof will be called out1 the whole body will be completed and gathered to the ,head in heaven1 previous to the great tribulation which shall come upon all the earth4 ,we shall now turn for a little to ,joseph's interview with his brethren1 in which we shall find some points of resemblance to ,israel's history in the latter day4 ,during the period that ,joseph was hidden from the view of his brethren1 these latter were called to pass through deep and searching trial1--through intensely painful exercises of conscience4 ,one of these exercises is poured out in the following words3 ,and they said one to another1 ,we are verily guilty concerning our brother1 in that we saw the anguish of his soul1 when he besought us1 and we would not hear2 therefore is this distress come upon us4 ,and ,reuben answered them1 saying4 ,spake ,i not unto you1 saying1 ,do not sin against the child2 and ye would not hear8 therefore1 behold1 also1 his blood is required4 7,chap4 xlii4 #ba1 #bb47 ,again1 in ,chap4 xliv4 we read1 ,and ,judah said1 ,what shall we say unto my ,lord8 ,what shall we speak8 or how shall we clear ourselves8 ,god hath found out the iniquity of thy servants4 ,none can teach like ,god4 ,he alone can produce in the conscience the true sense of sin1 and bring the soul down into the profound depths of its own condition in his presence4 ,this is all his own work4 ,men run on in their career of guilt1 heedless of every thing1 until the arrow of the ,almighty pierces their conscience1 and then they are led into those searchings of heart1 and intense exercises of soul1 which can only find relief in the rich resources of redeeming love4 ,joseph's brethren had no conception of all that was to flow to them from their actings toward him4 ,they took him and cast him into a pit 444 and they sat down to eat bread4 ,woe to them 444 that drink wine in bowls1 and anoint themselves with the chief ointments2 but they are not grieved for the affliction of ,joseph4 7,amos vi4 #f47 ,however1 ,god produced grief of heart1 and exercises of conscience1 and that in a most wonderful way4 ,years rolled on1 and these brethren might have vainly imagined that all was right2 but1 then1 seven years of plenty1 and seven years of scarcity6 ,what did they mean8 ,who sent them8 ,and for what were they designed8 ,admirable providence6 ,unsearchable wisdom6 ,the famine reaches to ,canaan1 and the calls of hunger actually bring the guilty brethren to the feet of the injured ,joseph6 ,how marked is the display of ,god's own hand in all this6 ,there they stand1 with the arrow of conviction thrust through and through their consciences1 in the presence of the man whom they had1 with wicked hands1 cast into the pit4 ,surely their sin had found them out2 but it was in the presence of ,joseph4 ,blessed place6 ,then ,joseph could not refrain himself before all them that stood by him2 and he cried1 ,cause every man to go out from me4 ,and there stood no man with him1 while ,joseph made himself known unto his brethren4 7,chap4 xlv4 #a47 ,no stranger was allowed to witness this sacred scene4 ,what stranger could understand or appreciate it8 ,we are here called to witness1 as it were1 divinely-wrought conviction in the presence of divine grace2 and we may say1 when these two come together there is an easy settlement of every question4 ,and ,joseph said unto his brethren1 ,come near to me1 ,i pray you4 ,and they came near4 ,and he said1 ,i am ,joseph your brother1 whom ye sold into ,egypt4 ,now therefore be not grieved1 nor angry with yourselves1 that you sold me hither2 for ,god did send me before you1 to preserve life4444 ,and ,god sent me before you1 to preserve you a posterity in the earth1 and to save your lives by a great deliverance4 ,so now it was not you sent me hither1 but ,god4 ,this is grace indeed1 setting the convicted conscience perfectly at rest4 ,the brethren had1 already1 most thoroughly condemned themselves1 and hence ,joseph had only to pour in the blessed balm into their broken hearts4 ,this is all sweetly typical of ,god's dealings with ,israel1 in the latter day1 when they shall look upon him whom they have pierced1 and mourn4 ,then they shall prove the reality of divine grace1 and the cleansing efficacy of that fountain which shall be opened to the house of ,david1 and to the inhabitants of ,jerusalem1 for sin and for uncleanness4 7,zech4 xiii4 #a47 ,in the third chapter of ,acts1 we find the ,spirit of ,god in ,peter seeking to produce this divine conviction in the consciences of the ,jews4 ,the ,god of ,abraham1 and of ,isaac1 and of ,jacob1 the ,god of our fathers1 hath glorified his son ,jesus2 whom ye delivered up1 and denied him in the presence of ,pilate1 when he was determined to let him go4 ,but ye denied the holy ,one and the just1 and desired a murderer to be granted unto you2 and killed the ,prince of life1 whom ,god hath raised from the dead1 whereof we are witnesses4 ,these statements were designed to elicit from the hearts and lips of the hearers the confession made by ,joseph's brethren--,we are verily guilty4 ,then follows the grace4 ,and now1 brethren1 ,i wot that through ignorance ye did it1 as did also your rulers4 ,but those things1 which ,god before had showed by the mouth of all his prophets1 that ,christ should suffer1 he hath so fulfilled4 ,repent ye1 therefore1 and be converted1 that your sins may be blotted out1 when the times of refreshing shall come from the presence of the ,lord4 ,we here see that1 although the ,jews really carried out the enmity of their hearts in the death of ,christ1 as did also ,joseph's brethren in their treatment of him1 yet1 the grace of ,god to each is seen in this1 that all is shown to be decreed and foreshown of ,god for their blessing4 ,this is perfect grace1 surpassing all human thought2 and all that is needed in order to the enjoyment thereof1 is a conscience truly convicted by the truth of ,god4 ,those who could say1 ,we are verily guilty1 could rightly understand the words of precious grace1 ,it was not you1 but ,god4 ,thus it must ever be4 ,the soul that has thoroughly pronounced its own condemnation1 is prepared to understand and appreciate ,god's pardon4 ,the remaining chapters of this book are taken up with the removal of ,jacob and his family into ,egypt1 and their settlement there2 ,joseph's actings during the remaining years of famine2 ,jacob's blessing the twelve patriarchs2 his death and burial4 ,we shall not dwell in detail upon these things1 though the spiritual mind may find much to feed upon therein4#ba ,jacob's groundless fears dissipated by the sight of his son alive1 and exalted1--the peculiar grace of ,god seen in its overruling power1 yet evidently mingled with judgment1 inasmuch as ,jacob's sons have to go down into the very place whither they had sent their brother4 ,again1 ,joseph's remarkable grace throughout3 though exalted by ,pharaoh1 he hides himself1 as it were1 and binds the people in abiding obligation to the king4 ,pharaoh says1 ,go to ,joseph1 and ,joseph1 in effect1 says1 all you have and all you are belong to ,pharaoh4 ,this is sweetly interesting1 and leads the soul on to that glorious time when the ,son of man shall take the reins of government into his own hand1 by divine appointment1 and rule over the whole redeemed creation1 his ,church--the bride of the ,lamb--occupying the nearest and most intimate place1 according to the eternal counsels4 ,the house of ,israel1 fully restored1 shall be nourished and sustained by his gracious hand2 and all the earth shall know the deep blessedness of being under his sceptre4 ,finally1 having brought every thing into subjection1 he shall hand back the reins of government into the hands of ,god1 that he may be all in all4 ,from all this we may form some idea of the richness and copiousness of ,joseph's history4 ,in short1 it sets before us distinctly in type the mission of the ,son to the house of ,israel1--his humiliation and rejection1--the deep exercises and final repentance and restoration of ,israel1--the union of the ,church with ,christ1--his exaltation and universal government1 and1 finally1 it points us forward to the time when ,god shall be all in all4 ,it is quite needless to remark1 that all these things are largely taught and fully established throughout the entire canon of inspiration3 we do not therefore build their truth upon ,joseph's history2 still it is edifying to find such early foreshadowings of these precious truths3 it proves to us the divine unity which pervades holy scripture4 ,whether we turn to ,genesis or to ,ephesians1--to the prophets of the ,old or those of the ,new ,testament1--we learn the same truths4 ,,all ,,scripture ,,is ,,given ,,by ,,inspiration ,,of ,,god4 ,,footnotes3 #bj ,joseph's wife sets forth the ,church as united to ,christ in his glory2 ,moses' wife presents the ,church as united to ,christ in his rejection4 #ba ,the close of ,jacob's career stands in most pleasing contrast with all the previous scenes of his eventful history4 ,it reminds one of a serene evening1 after a tempestuous day3 the sun1 which during the day had been hidden from view by clouds1 mists1 and fogs1 sets in majesty and brightness1 gilding with his beams the western sky1 and holding out the cheering prospect of a bright to-morrow4 ,thus is it with our aged patriarch4 ,the supplanting1 the bargain-making1 the cunning1 the management1 the shifting1 the shuffling1 the unbelieving selfish fears1--all those dark clouds of nature and of earth seem to have passed away1 and he comes forth in all the calm elevation of faith1 to bestow blessings1 and impart dignities1 in that holy skilfulness1 which communion with ,god can alone impart4 ,though nature's eyes are dim1 faith's vision is sharp4 ,he is not to be deceived as to the relative positions assigned to ,ephraim and ,manasseh in the counsels of ,god4 ,he has not1 like his father ,isaac1 in ,chapter xxvii41 to tremble very exceedingly1 in view of an almost fatal mistake4 ,quite the reverse4 ,his intelligent reply to his less instructed son is1 ,i know it1 my son1 ,i know it4 ,the power of sense has not1 as in ,isaac's case1 dimmed his spiritual vision4 ,he has been taught in the school of experience the importance of keeping close to the divine purpose1 and nature's influence cannot move him from thence4 ,in ,chapter xlviii4 #aa1 we have a very beautiful example of the mode in which our ,god ever rises above all our thoughts1 and proves himself better than all our fears4 ,and ,israel said unto ,joseph1 ,i had not thought to see thy face2 and1 lo1 ,god hath showed me also thy seed4 ,to nature's view1 ,joseph was dead2 whereas in ,god's view he was alive1 and seated in the highest place of authority1 next the throne4 ,eye hath not seen1 nor ear heard1 neither hath it entered into the heart of man1 the things which ,god hath prepared for them that love him4 7#a ,cor4 ii4 #i47 ,would that our souls could rise higher in their apprehension of ,god and his ways4 ,it is interesting to notice the way in which the titles ,jacob and ,israel are introduced in the close of the ,book of ,genesis2 as1 for example1 ,one told ,jacob1 and said1 ,behold thy son ,joseph cometh unto thee3 and ,israel strengthened himself1 and sat upon the bed4 ,then1 it is immediately added1 ,and ,jacob said unto ,joseph1 ,god ,almighty appeared unto me at ,luz4 ,now1 we know1 there is nothing in scripture without its specific meaning1 and hence this interchange of names contains some instruction4 ,in general1 it may be remarked1 that ,jacob sets forth the depth to which ,god had descended2 ,israel1 the height to which ,jacob was raised4 99 99 99 99 99 ,transcribers notes3 ,maintained original spelling and punctuation4 ,greek and ,hebrew transliteration is enclosed in brackets i4e4,greek3