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 ELMER J- LaK«. M. D- 
 ?■«. NO. 328 PENN AvENue, 
 
 PITTSBURGH, fA. 
 
 
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 REV. JAMES H. BROOKES. D.D.J 
 
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 7 t .1 _ , gX, LOUIS, Ma, r 
 
 PREStDENT, " BELIEVERS' MEETING FOR BIBLE STl 
 
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 -A WEEK- -^ 
 
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 BLESSING: 
 
 BEING A FULIL REPORT 
 
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 OF THE 
 
 BELIEVERS' MEETING 
 BIBLE STUDY, 
 
 . •."■;■"■ ■'■\^. HELD at' ' 
 
 • Nt AGARA-ON-THE-LAKE (Ontario). 
 July !0 to 17. 1890. 
 
 
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 A. G. WATSON, Managbk, 
 
 TOKONl'O WiLl-ARO TRACT DEPOSITORY, 
 
 Toronto, Canaua. 
 
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 PREFACE. 
 
 ■r. 
 
 Thr Ningnra Bible Conference ii preciiety what its nam'eitn- 
 
 plies. It is a meeting for the study of the Bible, and for nothing 
 
 but the study of the Bible. Every man w|^o leads attempts at^ 
 
 least to prove every point he makes by the authority of Scripture ; 
 
 and it is not uncommon to give in each study forty, fiAy or more 
 
 textf and passages of Holy Writ, which are read by the student 
 
 or repeated by the leader. These are put down in note books, 
 
 and taken down for future examination and meditation. It hat 
 
 been frequently said by ministers of the gospel that they hear 
 
 more Scripture at these conferences in one yittk than they heard 
 
 in thtological seminaries. /' 
 
 .. ' >■■,<■. ' " - " 
 
 The Conferetice this year was the best and largest yet held. 
 
 The attendance of young men was much larger than any former 
 year, and the committee announces that next year, the Lord will- 
 ing, some of tht teachers will remain two weeks to help 
 young men who are anxious to study the Word, and are willing to 
 be subject to its instruction, and it is expected th^, many will 
 avail themselves of this rare and remarkable opportunity to search 
 the Scriptures. Young men who desire to attend can correspond 
 with Rev. W. J. Erdman, A^eville, North Carolina, It is hoped 
 that this arrangement will be promptly and widely made known. 
 
 It lias been determined to incorporate the Conference under the 
 laws of Canada, and in order (o guard against future aposta<^, (if 
 the Lord should tarry), Jhe statement of doctrinal belief, adopted 
 some years ago, will be embodied in the act of incorpoifation. Ot 
 course no human measures can wholly prevent the inroads of 
 ^irro]: And |h^ wjles of the devil ; but It is a comfort to H^ow i\\^\ 
 
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 PRKFACE. 
 
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 St there comes any departure from these articles of faith, the 
 Conference wUi cease to. exist, as it ought to cease. Better a 
 thousand times that there should be no Conference th^n a meet- 
 ing of professing Christians who will tcaoh, or receive teaching 
 contrary to the Word of GodL^ 
 
 " ■' '""*■*»*'..■:' ' \ ■ ■' ' ' 
 
 It may be well to mention the names of the ^mmittee, \that 
 friends in different parts of the country may correspond with tf 
 whoarenearesttothem;ifnecessary :— J. H. Brookes, Presidi 
 St. Louis, Ma : W. J. Erdman,' Secretary, Asheville, N.C. Lo^ 
 Committee : H. M. Parsons, T. C. Des Barres, H. O'Brien, S. 
 DuncanTlark, Alf. Sandham, all of Toronto, Canada. The othter 
 members of the coinmittee consist oif R. Moreton, HamiltoL 
 Canada; W. A. Parlane, Collingwood, Canada; T. O. Low*, 
 Cincinnatti, Ohio ; L. W. .Munhall, Germantown, Penn. ; G. 0, 
 Needham; Manchester, Mass.; R. Norton and J. S. Helmer 
 Lockport, N. Y. ; C. L Schofield, Dallas, Texas ; A. T. Pierson] 
 Philadelphia, Penn.; S. P. Harbison, PUtsburgh, Pcnn.TJ- L- 
 Jamieson, Shelbyvrlle, Ind. ; R. Wells, Germantown Av, Philaj 
 delphia, Penn. ;. and E. A. Wilson, Springfield, Illinois. 
 
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 , PresidJ^nt, 
 
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 3rie.n, S.iC. 
 
 Theottwr 
 
 Hamilton, 
 
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 pin. ; G. 
 
 S. Helmerl 
 
 T. PiersonJ 
 
 'enn. ^ J. L< 
 
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 CONTENTS; 
 
 FIRST DAY. 
 
 PAGE. 
 
 Opening AouKESSi Rev. /as. H. Brookes^ D.D. 9 
 
 The Holy Spirit, and Christ the Truth, Rev. /as. H. 
 
 BfOpkes^ D.D. ...... . . . . • • • • • • • • • • •••••••••••• • • • • • • \ 'S 
 
 CHRIST IN the Pentateuch, Rev. IV. J, Erdman ......... 20 
 
 The Coming of Christ— is it Personal? Hon. Capt. 
 
 R.Moteton. ..,.'... i ....^.v... .......... .*•-.••• 25 
 
 The Two Adams, Rev. N. West^ D.D... ;. .j,. ».►... .... ... ^9 
 
 : V ■-"-■■■■"- SEiCONDil DAY.;- ;/■■.• 
 
 The Holy Spirit, and Thb^ Believer's Walk, Rev.T. O. ^ 
 
 Lowe .......... .%f'i •'*""',•' -^ ...... i ..... .»^... 30 
 
 CHRIST IN the Historical Books, Rev. H. M. Parsons, D.D. 42) 
 
 The Climax of Paul's Prayer, Rev. A. T. Pierson, D.D. 49 
 The Second Coming — is it Pre-Millenial, Rev. A. \- ■ 
 
 Erdman, D.D. ....... 57 
 
 The Substitutionary Work o|^the Lord Jesus Christ, 
 
 Rev, J*. E. Marsh ........>......•....•:..••■.•♦• r •• • "3 
 
 THIRD DAY. ' 
 
 The Belief in The Lord's CcJming -, •'its Practical 
 
 Power, Rev. C. L Scofield. . . . .... . . • ............. • . 68 
 
 The Holy Spirit as the Paraclete, Rev. Prof. Morehead 75 
 
 , FOURTH DAY. 
 
 Communion ADDRKSS,^^T/.y. //. Brookes^ D.D. .......... 82 
 
 FIFTH DAY. 
 
 • ••••• 
 
 Christ in the Psalms^ Rev. T.O. Lowe. ... . * . . . 
 
 Parabbe of the Ten Virgins, W. A. PaHane l . 
 
 Christ in the Minor Prophets, Rev. W. H. Bates . . .. . . 
 
 Continual Need of the Holy Spirit for Service, Rev. 
 
 Inspiration, Rev.J.H. Brookes, D.D. ... 
 
 
 •••••••-••» 
 
 92 
 
 98 
 104 
 
 109 
 116 
 
 ■.<-. 
 
1' 
 
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 % .' ' ;;..,■,■: ■■;CONTENTS. , .-.; .'''■'. ' 
 
 \ ■ :■ : - SIXTH . DAY. " ■■ '' ; :. • . ^:. ■ 
 
 The Believer's Trials, /iev. E. P, Marvin. .......... . . . 131 
 
 Christ in the Greater Prophets, Rev. Prof. Morehtad.,. 137 
 
 Christ in the Gospels, Rev. W, /. Erdtnari .*>.... 14^ 
 
 The Doom of the Unbeliever, Reu. W. H. Bates ... 148 
 
 The Alleged Discrepancies o*" the Bible, Rev. A. T, 
 
 Ptersotty D D. .... .....'. . . . ; • • ■ • * 5.3 > 
 
 The Holy Spirit, and the Believer's Confidence, Rev. 
 
 ff. Mm PuTSOHSy Iy%D* ••••••«>•• # • • •f«« •••••••••• • • # • * loo 
 
 • '.,-■■.■ ■- ' •* ' ■ . ' . 
 
 SEVENTH DAY. 
 
 Christ in the Epistles, Rev. A. Erdmany D.D... . . . . .-. . . 173 
 
 Missionary Meeting. — Palestwe: THE Land and 
 
 THE People, IV. E. Blackstone. 181 
 
 The Restoration of Israel, Rev. N. Wtst^ D.D., ....... 190 
 
 EIGHTH DAY 
 
 The Millenial Reign, Rev. Prof.Mofehead.. ........ ... 200 
 
 Christ in the Apocalypse, Rev. N- West^D.D......... 20^ 
 
 The Believer's Reward, Rev. J. H. Brookes^ D.p. . . .... 209 
 
 e 10, line 
 
 II, " 
 12, 
 
 12, 
 
 I3» 
 »3, 
 16, 
 16, 
 
 17, 
 18, 
 
 « 
 
 
 tt 
 
 >9 
 20 
 
 ERRATA. 
 
 21, for Godtt^d Christ. 
 l%iox with xt^A under. ' " 
 4^ for these te&d many. 
 34, for /ived reaid was f&itnd in. 
 2y (cfit It nsid He. 
 45, for wants re&d loves. ^^^,^ 
 , 18; (or Revelation read JUaiacMi ' 
 25, iot people ttOid with Him. 
 33, for holiness n^d perfections. ' 
 
 yy/for three Hundred years rtad three days. , 
 40-41, for IVhy it has, etc., read Why it was onlf 
 Tuesday, two days ago when Christ 
 , , ■ went, etc, :'■::■-■ 
 
 4$ (or him rta.d us. 
 2 for the truth as in /esus rtAd the truth as it js 
 
 inJesus.^^:y'j^.___;:^:___\^^^ic,_,^^\:_.-,:_:^^^,_:^ 
 
 ^ 
 
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 Thursdi 
 praise, 
 singing 
 at the o 
 
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 rev. 
 
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 nest pn 
 so gloc 
 so man 
 dtstana 
 faithfiill 
 upon mi 
 ]3ersona 
 times wi 
 should! 
 to be as 
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 receive 1 
 ences. ■-' 
 kno^ ni 
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 •The 
 
 and 
 
 
ihead.,. 137 
 b> . . . . 143 
 
 . -4. T, 
 
 153 
 
 B, Rev. 
 ...... 166 
 
 AND 
 
 173 
 
 ?^0s 
 
 \ 
 
 / 
 
 IBUEMSV ifeETlHC i»^ 
 
 rilHE 14th Annual Meeting ^Believers, for Bible ^tu4y 
 X held at Niagara, July loth to 17th, 1890, opened on 
 Thursday morning at 10 o'clock with a meeting for prayer and 
 praise. Dr. Jas. H« Brookes led the devotional exercises, ahd the. 
 singing was conducted by Mr. Bilhom, of Chicago, who presidc^d 
 at the organ. 
 
 > • « • • 
 < • • • > 
 I • t • • 
 
 200 
 204 
 209 
 
 iays. , 
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 ^hen Christ 
 
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 OPENING ADDRESS 
 
 RBV. JAS. H. BROOKES, t>.D., ST LOUIS, PRESIDENT OF THE 
 
 CONFERENCE. 
 
 
 At this meeting my mind has turned to the necessity for ear-< 
 nest prayer. It may be^wing to the fact that the outlook is 
 so gloomy, except to the eye of faith, or to the fact that 
 so many of God's professed people have' gone a very great 
 distance from Him, or to the: fact that the Word when 
 faithfully preached is often so powerless. It has been impressed 
 upon me dee|]^ that at this Conference we need as never before, 
 I>ersona], earnest, and constant prayer. I am afntid that some- 
 times we content durselves too easily with praying here. There 
 should be much room praying. We should know what it means 
 to be as Jesus was down here, rising up a. great while before day 
 and going into a solitary place to pray, and remainining all nig|it 
 in prayer to God. If we had such a spirit as that, wediould sui^y 
 receive the greatest blessing w^ave ever had at these Confer- 
 ences. I want you to make it personal. * Search. m« O God, and 
 know my heart ; try m« and know my thoqghts.' Not my friends 
 or neighbours, bat, 'See i^ there be any wicked way in me an4 
 lead »t« in the way everlasting.' 
 
 We come here for personal blessing and refreshment. Well, 
 * Th^ that seek me early shall find me.' * And ye shall seek me 
 and nnd me , wh en ye sh al l se a r c h for me with a ll your hearty' J e r. 
 
 ^ 
 
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 A WE^K OV BLfiSSlNa 
 
 !{.:• 
 
 id: 13. 1 4l6nH think that God will bless a lazy Christian. He 
 docs not give with an unwilling hand.but He wont give His bl^ss* 
 where it is not earnestly desiredr-UJGod sees we are content 
 with a few minutes prayer in our room, perhaps with wandering 
 thoughts; or if He sees us simply following somebody else in 
 
 ?rayer, and that's the end of it, we cannot expect a bles||lng. 
 le will not bestow a blessing where it would not be understood. 
 It is not because it is needful to move Him, but because it tl 
 needful to move us. He wants us to have that attitude of askingt 
 seeking, and knocking, until He finds our souls open tothere^ 
 ception of the blessing. Remember that Elijah prayed earnestly.^ 
 
 „ _L ••Praying he prayed," as the margin has it. At first lAiere seemed 
 
 to be no response. The heavens were as brass, and the glaring 
 
 ,, sun shone on, and withered the trees and herbs to the roots. 
 
 .Bui still be prayed on, He sent his servant to see if there was any 
 
 ' *; sign of an answer to his prayer. None! The heavens still 
 
 glare like an open furnace. He bowed his head before God 
 
 .'. again, still lower and lower-^that head that had stood under the 
 
 fires of the fiahe prophets of Baal— and pleaded till at last there apr 
 
 . , peared on the horizon the cloud like a man's hand— the hand of 
 
 (%^>i^ G«dt Now, are we goiAg to pray a good deal in these meetings, 
 
 or listen to the teaching of our brethrep, and go our own wa^ 
 
 again ? We want power. The way to get it is to bow our heads 
 
 in constant, pra.yer. 
 
 After a prayer by Bro. Ketchurn, and a hymn, ''Pray, br^pthren, 
 pray, the sands are falling," and another prayer by Dr. Jamieson« 
 followed by Bro. Rolls. ' Dr. Brooks gave the following address : 
 ••Turn with me to a few verses in 2 Corinthians, 5th chapter, 
 which set forth as clearly as in any other portion of the Word, the 
 special line of testimony which we of this Conference seek to 
 ' hear ; and also the special blessings which we are seeking to ob- 
 tain. Tihe first verse tells Us, 'For we know that if our earthly 
 house of this tabernacle were dissolved, we have a build- 
 ing of Godt an house not made with hands, eternal in the 
 7 -7 heavens.' It is a great thing when a man says hi ^nows 
 what awaits him. No one knows anything at all of the 
 past up to say within the last fifty or sixty years except by testi- 
 ;: mony, There is no event in human history with which any of us 
 , are personally acquaiiited previous to our childhood. We know 
 1 all that has occurred in former years on human testimony. A 
 mart would be a great fool -who should say, ^'I don't know 
 whether George WashingtQjp ever lived, or not. I don't know 
 whether the bwtle of Watefroo was ever fought. I didn't see the 
 person or the field." But he knows it, because he has testimony 
 that cannot be questioned. Well. Nobody knows anything at 
 all of the future , except he believes, an4 he knows it Exactly as he 
 — knjws the past, with this difference; — that what e ver awaits us. we 
 
,1 
 
 -"k 
 
 tian. He 
 His bl^ss* 
 e content 
 wandering 
 dy else in 
 I blesjllnK. 
 nderst(Ma. 
 cause it il 
 of asking t 
 
 to the re- 
 earnestly.* 
 ire seemed 
 he glaring 
 the roots. 
 re was any 
 Lvens still 
 efore God 
 
 under the 
 t there apr 
 he hand of 
 
 meetings, 
 r own wat 
 
 our heads 
 
 , brethren, 
 Jamieson« 
 i address : 
 hi chapter, 
 Word, the 
 :t seek to 
 Icing to ob- 
 )ur earthly 
 i a build- 
 lal in the 
 be ktuyivs 
 ill of the 
 It by testi- 
 I any of us 
 We know 
 imony. A 
 [pn't know 
 don't know 
 n't see the 
 testimony 
 mything at 
 actly ashe 
 r aita us. we 
 
 •v 
 
 A WEEK OF DLE<iSlNC. 
 
 tl 
 
 know by the sure testimony of God. Men's testimony might 
 deceive us and foil: God's cannot.— W«^tfa/. 
 
 It is often said, of such a man, he has an intellectual mind; or 
 a^cientific mind; or, a philosophical, a poetical, or a legal mind; 
 or he hj&s a money-m^kmg mind; but never, a prophetic mind. 
 There's a good deal made in these days^ of mind, and it's a very 
 poor thing to make anything of. Scientists have not prophetic 
 minds. Some Of them haven't much mind of any sort. None 
 of them can tell you what is going to take place h^lf an hour 
 hence. And yet the humblest Christian in this place to-day can 
 say without conceit, "I know tha* if this poor tabernacle were 
 taken down, I have a building of 'God, an house not made with 
 hands eternal in the heavens." Don't imagine my friends, that it 
 is afign of humility to say, " I hope." Some of you are pafents,and 
 if yob were to say to your child "I was at Niagara, and there's a 
 bcautifoi pavilion there, and lovely grounds;" and the child should 
 say, "Ihope so, mama, but I haven't seen it,— I can't be sure." You 
 would sa) 
 If you wei 
 Mamasaya 
 
 don't you say, "I know it." Don't turn around and s«y, "I don't 
 knowWhetheKyou^re telling the truth or not." Oh blessed be 
 God for this knowledge, and if you haven't got before into this 
 state, say now "Kknow God is telling the truth." Our worthiness 
 or unworthiness has' nothing to do with it. That is a question 
 that could be settled in five minutes by sending us all to hell. 
 But I know it, because God says it. 
 
 . " If our earthly house of this tabernacle, (or tent.") The strongest 
 man's life is just lilcie a tent. I was in Kansas a few weeks ago, 
 and a great number of us were in tents there. A storm came uf^ 
 and the tents went down. The strongest man in the. United 
 States cannot venture to say that he will be alive in a week front 
 now. So the body is a mere tabernacle of the soul. /" • 
 
 2nd verse. "For in this We groan, earnestly desiring ^to be 
 clothed upon with our house which is froni heaven." That is, the 
 groaning is the utterance of earnest desire. It is said in another 
 place, Romans 8; 23, " We who have the first-fru ts of the Spirit 
 groan within ourselves." It's bound to be so. The whole creatioj 
 is groaning with, the treirendous curse of sin, and the trail 
 serpent is over it all. And these fierce cyclones an(| 
 earthquakes are the protests of nature against the ajKagonism 
 and ruin of sin. It will be so till Jesus comes, 
 selvei! groan within ourselves. Many f us km 
 meajqis. The Holy Ghost makes intercession fo^s witft grpan- 
 ing&^that cannot be uttered. Don't mind 
 prayers if you can groan. There is many a ppor sick woman 
 worn out with pain, cannot ^put Xy i<a words 
 
 / 
 
 (WiietJ' 
 
 morning 
 
 ^ 
 
 )^etber 
 
£'^MSS^S^St 
 
 W^'. 
 
 ■^1 
 
 ■h. 
 
 
 J'-. 
 
 If 
 
 A WKE* or BLESSING. 
 
 ,tv 
 
 iS ►* 
 
 prayer, but she lies on the bed and groans, and the Holy Ghost 
 carries that groan to the Father's ears. Would you not go quicker 
 to the child who could only groan, than to the one who could nnake 
 an eloquent appeal ? So with God. Here you areM»rith tbMe 
 difficulties around you. So you groan.^^ , u \u e .,^a 
 
 3rd verse : '* If sO be, that being clotKed, we shall not be found 
 naked -or as it really is, "Seeing that we, being clothed shall not 
 be found naked." The little word "if" there is not meant to ex- 
 press doubt, but it means "seeing that " . ^ u - • 
 
 4th verse • " For we that are in this tabernacle do groan, being 
 burdened, not for that we would be unclothed, buft clothed upon, 
 that mortality might be swallowed up of life." Men try to escape 
 the truth sometimes by certain theories they adopt; nevertheless it 
 is true that we are burdened. You will find it so if you have not al- 
 ready done so. Awful burdens, great disappointments, sorrows, af- 
 flictions. During my pastoral experience of nearly forty years, I 
 have seen people who would have died of broken hearts if it bad 
 not been for God's grace lifting them up. Come into our citifes ; 
 take the Lord's day, the rush and the hurry of people for pleasure 
 and fun. The Christian looks on these busy streets, thronged 
 with carriltges and pleasure seekers, and hi groans. Oh,_my 
 Lord, when will it come to an end?* The Christian knows it is 
 coming to an end, coriiing fast these days, and he groans, not 
 for that we would be unclothed." . ,_ . . '_ , .u r-u * 
 
 It is not death we wish, I don't think it is right for the Christian 
 to say, "I want to die to get rid of it all." " Not to be unclothed, 
 but I want Christ to come, when "that mortality might be swaUow- 
 ed up of life;' I thank God for that word, . " swallowed up, 
 disappeared, swallowed up. As if some great sea monster, rushr 
 ing through the waters, had caught some ^miserable snake and 
 swallowed it at a gulp. People in these days affect to treat death 
 as a matter of no consequence. I have no sympathy for that kind 
 ot mind or heart. Death, it is the most horrible thing that ever 
 ^ve4 in this earth. Oh, thou foul monster, what havoc thou hast 
 wrought ! I exult at the thought that the time is coming when 
 death shall be cast into hell. Wasting the habitations of men, 
 and tearing the heart strings. "Swallowed up of life." ^ • 
 
 5th verse : "Now h6 that hath vrought us for the self same 
 thing is God, who also hath given unto4is the eamesLpf the^pint: ' 
 We have no part in our salvation, God has done it all. The man 
 under condemnation for murder, has no more to do with his escape 
 from the gallows than yoaand I have in this escape from danination. 
 It is marvellous; God steps down from His glory, and touches lost 
 and ruined souls, and lifts us up to eternal life through Jesus Chnst 
 
 « IVA0 also Aa/A given unto us the earnest of the Spirit. .AH 
 our hymns about the Holy Spirit arc so untrue to the Word- Why 
 that sweet old hymn *'Coipe Ho l y Sp i rit , He a ven l y Dove, does 
 
;-;.. 
 
 Holy Ghott 
 )t go Quicker 
 > coula make 
 ! With 
 
 lot be found 
 led shall not 
 ncant to ex- 
 
 groah, being 
 othed upon, 
 fy to escape 
 svertheless it 
 I have not al- 
 , sorrows, af- 
 orty years, I 
 arts if it bad 
 
 our citiifas ; 
 
 1 for pleasure 
 is, thronged 
 J. " Oh,^ my 
 
 knows it is 
 groans, 
 
 " not 
 
 the Christian 
 B unclothed," 
 it be swallow- 
 allowed up," 
 onster, rush- 
 e snake and 
 
 treat death 
 for that kind 
 ing tliat evet 
 foc thou hast 
 loming when 
 :ions of men, 
 .» ■ . /■ . 
 he self same 
 pf the Spirit:" 
 II. The man 
 ith his escape 
 in damnation. 
 
 1 touches lost 
 Jesus Christ 
 Spirit." All 
 
 Word. Why 
 ' Dove." does 
 
 •■,.t 
 
 ■■\--<. 
 
 ' ,■.^ '' 
 
 ■\ 
 
 \ 
 
 A WEEK or HI &SSINO. 
 
 »S 
 
 not recogniie His abiding pr«seifcev It is always " dome," but 
 "He Ao/A given us the earnest of the Spirit." ^ft is here now. 
 There is not a Christian in this room who has not with him con- 
 tinuaUy^ the Holy Ghost There is not a church on this earth 
 that is worthy of the name, which has not the abiding presence of 
 the Holy Ghost. Sometimes people are told that the "earnest" 
 means a "pledge." If I give you„a pledge, I am going to redeem 
 it some time, and take it back. But the^Holy Spirit is never going 
 to be taken from us, in this world, or the world to come. An ear- 
 nest was the jewelry which Abraham's savant gave to Rebecca, 
 to win her heart for Isaac. He told her of Isaac's greatt wealth, 
 and gave her as an earnest of it; some jewelry. If you will 
 become His brijEJe, here is a part of His possessions already here, 
 i He is not going to take that away, but is going to give her 
 more. i%e grapes that the spies carried from the land of Canaan 
 were an earnest of what was to be found there ; they were not 
 given to be taken away again. To every Christian comes the 
 earnest of what God is going to give him in the future. You must 
 be always doubtful ? No. Always, in a state of mind that will lead 
 you to think that God will square accounts in the judgment day, 
 and if He finds more good works than bad works, save you, but if 
 He finds more bad works, than good, damn you ? No; but forget- 
 ful never of the fact tbat God by His ^race has wrought it all, and 
 has given us the earnest of the Spirit in our hearts. 
 ■ (6tn.) ** Therefore we are always confident" I thank 
 ,Thee, O Lord It is a cloudy day; we are downcast ! Always 
 confident. But! am suffering from nervous prostration I Always 
 confident. But I have my doubts ! Always conjfident. But I am 
 passing through deep waters ! Always confident What, al- 
 
 ways confident ? Mtiy always confident. " Knowing that whilst 
 we are at home in the body, we are absent from tne Lord." I 
 love that word " knowing " in the Bible. 
 f7th.) "For we walk by faith, and not by sight." 
 («th) We are confident, 1 say, and willing to be absent from 
 the body and to be present with the Lord." 
 I We are all strangers and pilgrims here. Our homes at citizens 
 are yonder. Some 100,000 Americans in Europe are like this. 
 iThey can travel through Europe and enjoy the scenery, but their 
 home is not there but in America. They are -not going to en- 
 ^tangle themselves with'European politics, for their home is not 
 there. Well, your home is not down here. You will be at home 
 [when you are absent from the body. The ^^^^w, the soul, within 
 you will not die when the body does. Don't forget that It will 
 be at home with the Lord. That makes home. If the kusband 
 4Qp<ts his wife, his home is where she is. And so th« child's 
 home is where hir parents are. If the doctrine be 6nie that 
 iCbrist is absorbed into th e Deity, an^e w ere to get to heaven, 
 
 V^W^" 
 
 ;."V 
 
t4 
 
 A WEEK or RLRSf^iyo. 
 
 thefirttquestion would be, "Where's Jetut?" An angel layt, 
 '• He's disappeAvd, gone back into the Deity. There is no 
 longer any Jesus." Then we would say, •* I thought it was rough 
 enough down yonder in that world. But if Jesusls gone, I would 
 ns soon go back there again." What makes Heaven is the pre- 
 sence of Christ. He says, " 1 will come and receive you to 
 Myself." 
 
 Igih.) " Wherefore we labour,'* or as we say in modern English, 
 it is our ambition, our aim ** that whether present or absent we 
 mav be accepted of Him," plcasinpf to Him. It should be the ab- 
 Morbing aim of my life to be pleasmg to Him, not to be plensing 
 to the church. No matter whether it makes me unpopular. I 
 wouldn't give much for a man, a Christian, who does not become 
 unpopular in these days. Don't think " What wilt Miss Jones, or 
 Mr. Brown say about it." There's no sense in that. Please 
 Him. Don't try to please society. What is society ? A hnmbug 
 and a sham. What have Christians to do with shams. 
 
 (loth.) " For we must all appear before the judgment s«at of 
 Christ, that every one may receive the things done in his body, 
 according to that he hath done, whether it be good or bad.'* 
 
 ( 1 1 th,) " Kftowinfft ther^ore^ the terror of the Lord, we perfUdf 
 men." There is a good deal of namby-pamby sentimentaliMii in 
 these days. People don't want to present the seyere aspeoi of 
 the gospel. That is one of the reasons why the church is of so 
 account The apostle knew the terror of the Lord. People most 
 be plainly told that all this sickly sentimentality is a delusion of 
 man, and that it is a fearful thing to fall into the hands of the 
 living God. Man is not going o be persuaded, until he knows 
 something of the terror of the Lord. Fear and lUlowship, pkrdon 
 and^ penitence ^o side by side. He who has no sense of the 
 punishnient of sin, has no sense of the pardon of sin. The two 
 things are inseparable;— the terror of the Lord on one side, the 
 persuading of men op the other, 
 
 (i2th.)|*For we commend not ourselves again to yon but give 
 you occasion to glory on our behalf, that ye may have somewhat 
 to answer them which glory in appearance (the face,Hi the margin) 
 and not in heart." That is, what our faces are, we ^em to bet 
 what our hearts are, we are. The face is something like one of 
 these Kaleidoscopes. Turn it about, and it will give out all sorts 
 of rays. That is what we seem to be. What the heart is, that is 
 what we are before God. 
 
 (13th.) "For whether we be foesidie ourselves, it is to God; or 
 (Whether we be sober it is for your cause. " That sn't a bad idea 
 that Christians are to be besides themselves. I wish there wen , 
 more crazy Christians than there are. And when we think 
 Of the condition of sinners, it soon makefius sober again, I wish 
 
 there were lot of eranksijastoutof their miiids in their de^re to serve 
 
 \ 
 
 I ■•■-■■ 
 
:. * k , 
 
 . i '. "- 
 
 A wekr or Bt.ttssiNa. 
 
 M 
 
 angel iayt, 
 liere is no 
 it was rough 
 one, I would 
 is the pre' 
 eive you to 
 
 em English, 
 r absent we 
 Id be the ab- 
 be plensinu 
 npopular. I 
 not become 
 iss Jones, or 
 hat. Please 
 Ahiunbug 
 ».■'■■ 
 
 nent Mat ki 
 in hit body, 
 bad." ,:. 
 weperdpM^ 
 nentaliiii in 
 e aspeai«| 
 irch If of no 
 People most 
 ai delusion of 
 lands of the 
 11 he knows 
 ship, pardon 
 cnse of the 
 I. The two 
 ae side, the 
 
 rou but give 
 e somewhat 
 the margin) 
 ^em to bet 
 ; like one of 
 oiit all sorts 
 irt is, that is 
 
 i to God; or 
 t a bad idea 
 there wei», 
 :n we think 
 ain. — I wish 
 isire to serv« 
 
 God. Ifyott wantto|know,Paulsays,why lam wtllingtocrossdeserts 
 and enaure hardships, why I carrv upon m^ back the ghastly 
 scars made by the thong held by the Roman soldier, and why it 
 is that my face is att seamed and there are welts on it, I will tell 
 you i^at it is, (i4tl^.) ' Ym the love of Christ constraineth me.' 
 I could not Help mviielf. Mo credit to myself for it. ' When 1 get 
 thinking of what Christ Iws done for me,' says I'dul, * The love ol 
 Christ constraineth Qie.' Let me remind you that that word "con- 
 strain" is translated very curiously elsewhere. It will help you, to 
 notice some of the other translations of it. 'In Matt. 4: 24; Luke 
 4: 38; and Luke 7: 37, exactly the same word in the original Is 
 translated as *tak(n«' The people were taken with diseases. 
 Simon's wife's mother was taken with fever. The people wtrg 
 taken with a great fear. Paul was taken by the love of Christ. 
 It had complete possession of him> So in Luke 8: 45, the word is 
 translated ''thronged." *' The multitude throng thee." Paul was 
 thronged with the thoughts and manifestations of Christ's love to 
 him. He was crowded about with it. 
 
 In Luke 12: 50 the same wBrd is translated "straitened " Paul 
 was straitened- hemmed in by Christ's love. He was in a strait 
 betwixt two, having a desire to depart. I have that desire, and it 
 
 Eresses me alL the time, says Paul. In Luke 19: 43 it is trans- 
 ited "kept in." The love of Christ is a guard around me. It is 
 always besieging me. I can't look this way or that, without s^e- 
 ing the love of Christ. h|^s about me, mightier than the thunder 
 of the cannon, or the glealq^' of the bayonet, than the charge qf the 
 infantry. If you had the love of Christ keeping you in, you would 
 do as Paul did— you could not help it. In Luke 22: 63 it is trans- 
 lated " held.'* "The multitude held Jesus, and mocked Him." 
 Paul was not afraid because the love of Christ held him. Just as 
 the b&be held in jts mother's arms is not afraid. Will the love of 
 Christ that holds us let us go ? No ; it is going to hold us to the 
 end. The same word is rendered "stopped.'^ Acts 7: 39 ; " tick 
 o^" Acts 28:8. Sick of loveh-love-sick. So much love, as to 
 to overpower us. Paul says, *! am sick of the love of Christ.* It 
 is so strong as to actually make him love-sick. How strung the 
 love of Christ is ! May we all have it and realize it" 
 
 FIKST DAY.--M0RNING. "^s^.: 
 
 THE HOLY SI^IRII AHO CHRIST THE TRUTH. 
 
 BY REVj J. H. BROOKES, D.D., ST. LOUIS, MO. 
 
 ■»■ 
 
 .\ 
 
 M- 
 
 4 
 
 T has been a very marked feature of these conferences for many 
 years past, that we have always sought to recognise the pr$8 
 
 ^^"N 
 
_„^'... "^'^r-^- 
 
 
 A WRIrK OP hi-kssiMO. 
 
 jjju, 
 
 ^k^ 
 
 encc anil exnit the name of the Holy Spirit, 1 am quite sure that 
 if the reason of the blessing that we have received. It will he so 
 Itill. 1 am very glad that the subiect of the floly Spirit, and the* 
 truth r4 Christ, Christ Himself being the truth, has been placed at 
 the very beginning of our regular course of lUblc Study. 
 
 I will ask you to take a few verses in illustration of a point oi 
 two that I wish to make. John 7: 39. I want you to see that 
 the coming of the Hnly Spirit-^in the present manifestation of His 
 pojver depends entirejy upon the death and resurrection of Jesus 
 Christ. ^'But this spake he of the Spirit, which they that ))elieve 
 on him should receive, f9r t e Holy Ghost was not yt\>eiven; be- 
 cause that Jesus was not yet fflorified " The word /-given" in 
 italics does not belong there. ^The Spirit was not yet, because 
 Tesus was not yet glorified." Tnat seems a marvellous stateiQent. 
 in view of the fact that in the sel«nd verse Qf the Bible we read 
 about the Spirit of God moving, upofi ttie face of the deep All 
 the way through the Old Testbme;nt, from the first of Genesis, to 
 the last of n evii ia i— » there are numerous references to the person 
 and work of the rfoly Spirit. Hut so peculiar is the relation ol 
 the Holy Spirit in this dispensation, to Christ and His finished 
 work, and His People, that it can be truthfully recorded that the 
 Spirit was not > et, because Jesus was not yet glorified. 
 
 Now up to the time that Jesus was glorified, there was no man 
 at God^s right hand w.th whom the S||irit could unite us as one 
 j > e o f>le. The Spirit of God in the Old Testament was represented 
 as coming upon various believers or servants, but you never read 
 of the Holy Spirit in the Old Testament dwelling in the believer. 
 Nor in the Old Testament, of the Holy Spirit baptizing all believers 
 > one body. It is a peculiarity o( this dispensation, that the 
 ly Spirit not only abides pre-eminently witn the be ieve , not 
 ' .dwells in him continually, but that the Holy Spirit baptizes 
 all believers into one body of which the risen and glorified Christ 
 is the head. Consequently the Holy Spirit was not yet given, 
 1>ecau!&e Jesus was not yet glorified. You see then at the' very 
 beginning, on what a vantage ground we stand in these days,— 
 inembers one ^f another, — and thank God, man's folly cannot 
 ' disturb Jhe relationship that exists between believer and believer, 
 and the believer and Jesus through the Holy Ghost We break 
 up into sects and systems, byt the unity that exists before God is 
 complete, for we are members one of another, and altogether 
 members of His body who sent down Hid Spirit thus to unite us 
 to Him and to each other. 
 
 / Now turn to John 15: 26, *' But when the Comforter is come, 
 wjiom I will send unto you from the' Father, even th# Spirit ci 
 truth, which proceedeth from the Father, he shall testtiy of me." 
 John 16: 7, " Nevertheless, I tell you the truth ; it is expedient fOf 
 
 .-/■■ 
 
t, 
 
 am ({uite sure that 
 ived. It will he so 
 oly Spirit, and the* 
 
 has been placed at 
 le Study. ' 
 ration of a point oi 
 nt you to see that 
 anitestation of His 
 surrection of Jesui 
 h they that believe 
 
 not ytt-eiveny be- 
 B word . i^iven" in 
 IS ifot yet, because 
 rvellous stateioent. 
 the Bible we reaa 
 i of the deep All 
 first of Genesis, to 
 ences to the person 
 r is the relation of 
 t and His finished 
 
 recorded that the 
 iorified. 
 
 there was no man 
 lid unite us as one 
 nt was represented 
 but you never read 
 in^ in the believer, 
 ptizing all believers 
 sensation, that the 
 ti the be ieve , not 
 oly Spirit baptizes 
 nd glorified Christ 
 as not yet given, 
 s then at the/ very 
 d in these days, — 
 fnan*s folly cannot 
 iever and believer, 
 Ghost. We break 
 cists before God is 
 er, and altogether 
 irtt thus to unite us 
 
 Comforter is come, 
 even th# Spirit of 
 lall testny of me." 
 
 ; it is expedient fof 
 [Comforter wjll not 
 
 /■ 
 
 ■"V'.. /I" ■•■ •-••• ■ 
 
 A WKKK OF BIRSSINO. 
 
 / 
 
 ,»»* 
 
 come unto you, but if I depart I will send Him unto you." I a»lt 
 you to observe, for it has been strangely overlooked, so fkr as I § 
 know, the difference between the way the Lord Jesus speaks of the * 
 Holy Spirit in the i6th chapter, from the way in which He spcnkt 
 in the r4th. Turn to John 14: 16, "And 1 will pray the Faiher, 
 ind He shall give you another Comforter, that lie umy abide with 
 ^ou forever, etc" Now here i» the attitude of dependance on, the 
 pert of our Lord. And in the 26th verse, " But the Comlortet 
 which is the Holy Ghost^ whom the Father will send in my name, 
 he shall teach you all thmgs, and bring ^1 things to your remem- 
 brance, whatsoever 1 have said unto you." Here also is the re- — 
 cognition of the Father sending the Holy Spirit. That is where 
 Jesus is testifying to the death whereby we have access to the 
 presence of God. Now in the 1 Sth and 16th chapters it is alto- 
 gether different. Here, He is the Life Himself, the source of 
 everything to His people. There he says, " When the- Comforter 
 is come, whom / will send to you from the Father." " / will send 
 him unto you." Is it not marvellous ? He now advances from the 
 brazen altar, where He was to sacrifice, to the Holy of Holies, 
 where He administers as our High Priest. And m the 17th 
 chapter we find Him in the most holy place. He there presents 
 Himself as Divine, the life and source of all blessings, and there- 
 fore the sender of the HolV Spirjt^Sb again, a little tower down, . 
 John 16: 14, 15, *• He shall glorifMpfc, for he shall receive of mine 
 and shew it unto you." "All things that the Father hath are 
 mine : therefore said I, that He shall take of mine and shall shew 
 it unto you." Why, a man who would speak in that way, was 
 divine or he was insitne. To me the most stupendous of modem 
 error is Ucitarianism. Why? Because if Jesus Christ was man 
 only. He was either the nifi9t bl^ph^ mous or the most insane 
 man that trod this earth. Think of the greatest man, or the 
 ^greatest seraph in glory saying, "I will send to you this divine / -!• i 
 -person in the plentitude of his hsUii BSB who shall testify of me and P^^^f^^l 
 shallglorify me,"or, "AH things that God hath are mine, there- ' ^ 
 fore f said, he shall take of mine and shall show it unto you." 
 How absurd to suppose that He should utter ^uch jvords, were He 
 other than God manifest in the flesh. Turn again to Acts 3: 32, 
 33, "This Jesus hath God raised up whereof we are all witnesses. 
 Therefore being by the right hand of God exalted, and having 
 received pf the Father the promise of the Holy Ghost, he hath 
 shed forth this which ye now see £|od.)iear." You see.at.oace the 
 meaning of that first passage, " The H.My Ghost was not yet* be- 
 cause Jesus was not glorified," that depending upon his work 
 finished on the cross. His triumph and resurrection, ahd having 
 made a colnplete sacrifice, sitting on'the right hand of the Father 
 in the place of supreme dominion and power, and' receiving His 
 rod .%8 the result and reward of His labor, and having received 
 
 •'¥11 
 
 \- 
 
 \, 
 
 )t 
 
 \ 
 
"Jtfcl 
 
 ^J^^ 
 
 
 '^'1 
 
 Ui« promiM of 
 
 A WBRK O 
 
 !imn. 
 
 tut this which " yt do 
 inaugurated. And when 
 
 _ ' «>ul from the nations. 
 
 Gentiles who haae cdtfji,to ChilK to be the witneitei of Him dur- 
 ing the period of mm|p nee, i^d the Lord Jetui Christ shall be 
 revealed in po^er, Isl«H will l^iy at His feet and acknowlrdKe 
 Him as Messiah ; afterward, and not before, He will pour out 
 the Holy Spirit upon all flesh, and the power of that Spirit will 
 flash in g'^ry over this sin cursed earth, as the waters cover the 
 lea; and that is the next, and the millennial difpensatioo, and 
 there will be no suqivmit-pouring till then. 
 
 Well, let us look a little further into that strange statement, in 
 illustration of the remark then made. John i6: i6, ** A little while 
 and ye shall see me, and again a little while and ye shall not see 
 me, because I go to the Father.'* The common exposition of that 
 passage, namely that He refers to the period of these days that 
 elapsed between His death and resurrection, will not stand, be- 
 cause He places it on the ground that He goes to His Father. 
 He didn't go to His Father in the sense of this expression until 
 after the three days— until the 40 days had expired. " Then said 
 some of His disciples among themselves, What is this that He 
 faith unto us, a little while and ye shall not see Me : and because 
 I go to the Father. No^ what is this that He saith— we cannot 
 tell what He saith." Of course they could not ; and nobody 
 could, until they knew the blessed hope of His return, for it is the 
 same word that is used in the passage " Yet ;« little while and He 
 tytehglj cpme will conie and will not tarry." And what have \ 
 \^ammU^\'^ httlA^le }^ wThe Holy vSptrit testilieth of Me." 
 of thefMsage plainly proves that the •* little while" 
 
 !riod of three hu wiliisji ysa w . l wish the dear brother 
 who wrote the pamphlet, saying it cannot mean His second com- 
 ing, because it has been nineteen hundred years since then, could 
 know how fast the time would pass in heaven^ and he would think 
 that it has only been "a little while" since these words were spoken. 
 Time does not depend upon the number of hours, but upon our 
 experiences. A snort, hot night in summer when we can't sleep 
 on.account of the heat, seems much longer than the long night of 
 winter, when we can sleep soundly. To the mother watching' over 
 the bed of her sick child the night seems an age. A thousand 
 years, says God, is as one day. This is Thursday- why itjias 
 only \^aiumm^ Tuesday ^l w — . Christ went to heaven. And men 
 say it can't mean His sftOnd coming, because it has been mvre 
 than "a little while." To a Unitarian who asked DaaieF WefaMer 
 what was meant by three in one and one in three, Webster sa^d, 
 ** I don't know much a bout th e arithmetic of h e av e n/' So it is 
 with time. It seems to us in the wilderness so long. Jesus says, 
 "a little while." No difference to Him whether a few days or 
 
 ^ 
 
gen/' So it is 
 
 :,^ 
 
 AjriRK Of nLKHHlltll. 1|| 
 
 •ayt, ^ #01 tend y 
 four iflU^h throui 
 
 icW %* 
 
 SUCH sweet Cli 
 come 4brth fl 
 v«l.'' Tkitit 
 
 
 tightecn Irandrad ymt%. " Hut," Chriftt 
 tht Comforter to b« witb you during ^ 
 th« wildemMt, and He thfttl comfort you wiii 
 tian consolation that you won't mind it until 
 the wildemetf leaning upon the arm «if youi 
 what the Holy Spirit it here for 
 
 I don't object to ChriMian experience*, In a way, Ipit when I 
 hear people talking and talking of their own e«pcri«nr», and not a 
 word about Christ, Mo get very tired of it. lit Holy Spirit is 
 here to testify to us ai Christ glorified and exaltg^and not about 
 how happy and good we are. And now let us s^Bpx <he Holy 
 Spirit does tor us. i Cor. a: 9. «o. "Eye hitf^ot seen, nor 
 ear heard, neither hav9 entered into the heart of tnpn, the things 
 which God hath prepaped for them that love Himl How often 
 many of you have heard that mis (luoted, I used vtfaink that it 
 was no use to try to find out about these things, in tftt (ace of that 
 verse. But why don't people read Scripture in oBnection. A 
 friend of mine told me that Christ would not comrill th4 world 
 was converted, and pointed oirt the text: "Ask of IMNrand 1 will 
 give you the heathen for- your inheritance." In topfKHl of HU 
 statement, I asked him to read the next y/trit and ««e what is 
 going to be done with then, " And thou shalt break thjjto with a 
 rod of iron; thou shalt dadb them in pieces like a potteffPvesseL" 
 So it is with this verse: "Bye hath not seen, &c., dut God hath re- 
 vealed them unto us by Hlis spirit ; for the Spirit searcheth all 
 things, yea, the deep thihgv of God.* While man's natural eye 
 cannot see, and man's natiifial ear cannot hear, Godha^h revealed 
 them by the Holy Spirit. I don't like the hynm, "When I soar to, 
 worlds unknown." It is not the worlds unknown at all. We-talk 
 about the Soudan as a world unknown. But' Stanley got there 
 and when I read his work, I will know about it.' So .the worlds to 
 come are not unknown, but revealed unto us by the Holy Spirit ; 
 and it is the purpose of the Holy Spirit down nere to give glimpses 
 of heaven, just as Bunyan's PMgrim got a glimpse of the Pelect- 
 able mountains, as he was reany to drop, and it encouraged him 
 to go forwaid. And when we get into trouble and can't pray, and 
 can't read the Bible with power, many a time the Holy Spirit has 
 come to us and just given us a glimpse of the things to come. 
 "Never mind tired one, I am here to witness for Jesus, to glorify 
 Jesus and talk of Him, and let you have a little glimpse that will 
 strengthen your steps as you still go on your way." 
 
 Turn to ^phesians 4: 20, 21. ** But ye have jiot so learned 
 Christ. But if so be that ye have heard Him and have been 
 taught by Him, as the truth is In Jesus." A. most remarkable 
 statement. Why, Christ is te a ching ki m < about Jesus, "y ye haite 
 heard Christ^and have been\A\x^\. by Christ as the truth is in 
 lesus." Christ the Messiah of the Jews, teaches us concerning 
 
 tAA^ 
 
■■'/»■ 
 
 A«0 
 
 I-// ; 
 
 90 
 
 A W£BK OP BLE6SIN0. 
 
 Jesus, the ' Saviour. Christ is Himself the Truth. Sometimes 
 that phrase is quoted " the truth asjn Jesus." Don't say so. Jf 
 you accept the verbal inspiration oHne scriptures, every Itf tie par-' 
 tide is inspired. If you accept that, you will see a mighty differ- 
 ence between "as the truth is in Jesus," and "The truth as it is 
 in Jesus." There is, no truth apart from Jesus. It is all in Jesus. 
 As the Sun is the only light we ..have^^a^d all our other lights are 
 but reflections of it.T-So Jesus is the i^ly truth, and God won't 
 Own any other truth. Then when yciiu come across things in 
 other, books which militate against the honor of Jesus, put your foot 
 on it, and stamp it into the mud. What the learned professor who 
 writes scientific books does not know, would fill this pavilion with 
 books. My friends, get the truth so firmly fixed ill your hearts 
 and minds, that you wouldn't care if a thousand Ph.D's came to 
 you and told you " We have looked into these questions, and we 
 say to you as scientists, and as philosophers, that the old book ]•' 
 not, scientific in certain statements,' you could take your stand 
 ahd say, " My friends, that i^the biggest lift; you ever told, and it 
 dbn't interest me in the least. Anything that exaUsituiH honors 
 Christ I will receive, and anything that detracts from Him, a 
 hand's breadth, or casts a shadow upon Him, I will spurn and 
 send back to hjell where it belongs!" Then ydu have some sta- 
 bility. The Holy' Spirit is revealing Christ, and Christ is teach- 
 ing you the truth ' as it is in Jesus." What a sweet combination. 
 Chnst, the source; the Spirit, the manifestation ; the Truth 
 r^ealed. 
 
 FIRST DAY —Afternoon. 
 
 CHRIST IN THE PENTATEUCH. 
 
 V. 
 
 REV. W- J. ERDMAN. 
 
 THIS is one of seven studies that are to take in the whole 
 Bible, and can therefore only be preseitted in outline. 
 Over all, these studies might be written as a motto, Luke 24: rf. 
 "And beginning at Moses-and the prophets He expounded unto 
 themin j^l the Scriptures the things concerning himself," And 
 He ought X6 know; and if He does not kiiow, what do we know, 
 and what can we know estcept what He has told us. 
 * Take also Luke 24: 44, 45. "And He said unto them these are 
 the words which I spake unto you, while I was yet with you, that 
 all things must be fulfilled which were written in the law of Moses, 
 and in the prophets, and iif'the Psalms cohceming Me. Then 
 opened he their understanding that they might understand the 
 Scriptur e s." — What did He m e an by th e e xpr e ssion " Whil e I 
 
, ite:-- >:,:i,f^, . 
 
 • ,(-''V,'V 
 
 A WEEK OP KKESSINO. 
 
 at 
 
 Sometimes 
 t say so. If 
 sry little par-' 
 lighty diflfer- 
 ruth as it is 
 
 all in Jesus. 
 !r lights are 
 1 God won't 
 iS things in 
 put your foot 
 rofessor who 
 avilion with 
 your hearts 
 D's came to 
 ons, and we 
 old book ]•' 
 
 your stand 
 told, and it 
 iiaxH honors 
 om Him, a 
 1 spurn and 
 e some sta- 
 -ist is teach- 
 combinatioii. 
 
 the Truth 
 
 He 
 
 y o^ 
 
 in the whole 
 in outline. 
 Luke 24: 2% 
 ounded unto 
 self," And 
 lo we know, 
 
 sm these arie 
 th you, that 
 ,w of Moses, 
 Me. Then 
 erstand the 
 n "While I 
 
 was yet y/\th you** ? Was He not with them at the very mBf 
 was sdiying these things ? This was on the evening of the^^ 
 His resurrection. It is very significant, that our Lord con- 
 sidered Himself after His resurrection to belong to the wcnrld of 
 glory. He had gotten through with earth, and could th^efore 
 use this very remarkable language, *' While I was yet with'youJ* 
 
 This reading is to be from Xht Pente^euchy not the Hexat^uch^ 
 '* Pentateuch," you know, meaids the five books of Moses, 
 I don't include Joshua among them. Somebody else got to- 
 gether the Hexateuch, that is the six books, including Joshua. 
 Our Saviour did not spieak according to the higher critics, 
 for He says, "AH things must be fulfilled which was writ- 
 teh in the law of Moses, and in the prophets, and in the Psalms, 
 concerning Him," and every scholar knows that these are the di^ 
 visions made by the Jews, and here endorsed by the Lord Jesus 
 Himself. The five books of Mose's, the prophets, which include 
 the histories; and the Psalms, which include the remainder of the 
 Bible, and such books as the ist and 2nd Chronicles and the like, 
 even to Daniel. 
 
 That is now the classification of the books of the Old Testament. ' 
 So that we are right in dividing up the Old Testament and saying 
 in the very first, Chri&i in the Pentateuch, Christ in the law, Christ 
 in the five books of Moses. Our prayer should be that Christ 
 explain to us the things in the books of Moses concerning Himself, 
 He alone can do this. In John 8: 5, 8, when he had been told, 
 "Thou arf^iot fifty years old and hast Thou seen Abraham;" 
 Jesus answered, "Before Abraham was / am* That is our warrant 
 then for going to the five b<^ks of Moses and bringing in A^ra- 
 ham,and so by similar reasoning, the other patriarchs, an4>ihying 
 that if Jesus Christ was before Abraham, He then is the oy^firho 
 c^ tell us all things concerning- Himself, through Genesis,' and 
 through the whole of the Old Testament. . Again, Exodus 4:6; 
 3:i4jand3: 15. Hesaid to Moses, "/aw the God of thy father, 
 the God of Abraham, the God of Isaac, and the God oC Jacob." 
 When Moses asked, "Who shall I say sent me" to the Hebrews 
 down in the land of bondage. The answer was, " say unto them, 
 /dtm seiit me." The great theme* in general in the Old Testa- 
 ment so far as we shall be engaged with it in the law of Moses, is 
 "redemption, and the person and work of the Redeemer." Here 
 let me also add^ that Christ is the seed to whom the promises 
 belong, Galatians 3: 16. And Christ is the one who spoke these 
 promises. We think that God, as it were, gave primal Gospel to 
 mankind in the garden of Eden, He spake to the serpent, of die 
 woman and of her seed, which seed is Christ; that is 1^ you might 
 say, Christ making the promise and Christ Himself being the 
 promise; Christ is the fulfiller, and He is the fulfilment, Christ is 
 the\.one who .died, the testator, and He is the heir. From begin- 
 
: j-v 
 
 ':i 
 
 r ■■: 
 
 n 
 
 .'■i ,; 
 
 ■ 1.; 
 
 A WEEK OP BLESSING. 
 
 ■..,.'' -^Sfe"--:-'™-**,: 
 
 \ 
 
 ning to end, it is God entering into a wonderful arrafigement with 
 Himself for the redemption of sinners. 
 
 ^ The first general division of my subject, there being three„ 
 divisions, may be entitled, "CArist reveals Himself tn the law of 
 ■ MoseSf as the personal manifestation of GodJ' \ have three sub- 
 divisions of this: (a) "The name of God is in Him." Exodus 3,: 
 1 3; 1 4. "And Moses said unto God, behold when I come unto the 
 children of Israel and shall say unto them, the God of your fathers 
 hath sent me unto yoiia|ia they shall say to me what is His name 
 what shall I say unti^t JMh ? But God said unto Moses, /am that 
 
 I amc. and he said^:|w»'shalt thou say unto the children of Israel 
 lam hath sent nif^i^ou » Exodus^33: IQ. " I will proclaim 
 the name of the LOr^d^efore thee. 
 
 (b) He is the face of God. Exodus 23 : 20 23 ; Exodus 24: d- 1 1 ; 
 
 II Cor. 4:3.6. What is the face? The face is like the name. 
 The face reveals^ the face manifests, declares and indicates 
 character. Some of us have Jesuitical faces, ai^d can conceal our 
 thoughts; but maybe wh n we are all glorified our other faces 
 will tell just what we are. The face is the most spiritual part of 
 the body. It is through the face, then, that character in glory 
 shall be made manifest. The Lord Jesus is the face of God and 
 repres'-nts what God is. In Exodus 23, Moses was told that he 
 could not see God's fac?, and live. How then can I say that 
 qhnst IS the face of God as made known in the Pentateuch ? In 
 this same context, the name of God is said to have been proclaimed 
 before Him, when Jehovah passed by Him. But the face is the 
 same as the name, and to prov^ it, read 2 Cor. 4: 3-6, *"But if our 
 gospel be hid it is hid to them that are lost. In Whom the god of 
 this worid h th blinded the n.inds of them which believe not, lest 
 ? j'i ?^ the glorious gospel in Christj which is the image of 
 Godshoul . shine into them. For we pre.ach hot .ourselves but 
 Christ Jesus the Lord. And ourselves your' servants for Jesus' 
 sake. For God who commanded the light to shine out of darkness 
 hath shined in our hearts, to give the light of the knowledge of 
 the^glory of God in the FACE OF Jesus Christ." The reason why 
 m the Old Testament no one could see God's face and live, was 
 because the day was coming when no man could liv^ Unless he 
 did^see the face of God. In other words, we see -the face of God 
 in the Lord Jesus ani live. In the Old Testament we' have the 
 shadows, the dark outlines; the back parts of God only are seen. 
 
 Lo these ar^ parts of His way&» You have hea«i the whisp-r 
 of this, but the thunder of His power who has heard? We only 
 see the wrong side of the tapestry where the str ngs hang down, 
 and give but a rude outline of the beautiful pattern. Kow we 
 must see the face of God in Christ in order to liVe. 
 
 In Exod. 24: 9-1 1, we are told that "Moses and Aaron went up 
 with s eventy of the e lders of Isra e l and saw theGud of Is r ael. " 
 
A WEEK or BLESSING. 
 
 n 
 
 That seems a contradiction of the last passages. They saw Ood 
 and did not die. A few days before, the earth quaked, and was 
 covered with clouds and darkness, and no man could approach 
 the mountain. The solmion of this apparent difficulty is that 
 saciiflces had been offered between the two periods. So since the 
 sacrifice of the Lord Jesus Christ,inen can look upon the face of 
 God and not die, but live. 
 
 (c) HeisthegloriofGod. The simple definition of .the glory 
 of God is this :— " TA* tdtalit^of the revealed attributes o/ God." 
 It has for its illustration the sun in the heavens; The i^s of the 
 sun are illastrations of what the attributes- of God are. The glory 
 of the suii is the sum total of the rays. The name of God, the face 
 of God, and the glory of God become equivalent in the Old Testa- 
 ment ju borne out in thdse «xts: Exod. 33? i8, 19; 24: 5-7; 3 
 Gor. 4: 3-6; 3: 18.^ I 
 
 "tht second general division of my subject is, Christ as the man 
 to come is revealed in the Pentateuch. 
 
 (a) Christ foreshadows Himself as the Son of man who came to 
 seek and to save the lost. Gen. 3: 8, 9; 16: 7-14. To know the 
 attitude of God torwards sinners, ope has but to turn to the third 
 > chapter of Genesis, and see God's attitude towards Adam and Eve. 
 " He came to seek and to save that vJBich was lost.'* You there- 
 fore, on the very thrleshold of human history meet with what, has 
 been called the original primal gospel, enmity between woman 
 and the serpent. I 
 
 In Genesis 16: 7-14, we find the word '*angel" for the first time. 
 An angel is a me$senger, one sent. Now the Son of Man comes 
 to seek that which wjas lost. He is God's apostle, God's messen- 
 ger, God's angel, and you meet Him for the first time just there 
 where He meets Higar by the well, just as hundreds of years 
 lat^r. He met anothW woman by another well, and spoke to her 
 words of redemption land life. 
 
 iP) Christ reveals Himself to Abraham as the One with whom 
 justification has to db. Genesis 15: 1-8 ; Deut. 3: 24 ; Deut. 9 : 
 26. Only in these three places in the Pentateuch, do you find the 
 peculiar name which Ithe Lord gives toHimself here,— Lord GOD, 
 God in capitals, Lor^ in small Tetters with a /Capital L. It is that 
 
 to Jesus in the prophecies of Ezekiel, where 
 
 in all other places of the Bible taken to- 
 
 ^ociation with the name " The Son of Man." 
 
 les like that at hap-hazard. For some reason 
 
 lave never tackled these two names, as they 
 
 in the first five books of the Bible. 
 
 nam^ which is given 
 you find it more (ha 
 gether, always in as 
 God does not give m 
 the "Higher Critics, 
 occur only three time 
 
 (c) Christ reveals himself the Judge over the earth. Gen. 1 8 : 23. 
 
 Id) Christ reveals himself the Lord of Glory. In all these places 
 it is in connection with His humanity that He has been intKOduced. 
 He is r(^vealed as thd^on of Man. But now in this last passage 
 
 
 V- 
 
■; ' ■ ■ ■■■' \ 
 
 
 u 
 
 A WEHK oy BLESSING. 
 
 (A- 
 
 );iven you, Genesis 7: 22, I read, concerning Jehovah, "He left 
 off talking with him, and God went up from Abraham." He iiUkett 
 with him there. And* He went up from Abraham, It was a man 
 talking, an angel, and yet in the next breath, it says that God went 
 up fronx Abraham. Where did He go to. Here you haVe the two 
 words, God,— man, --God-mant a foreshadowing of the united hu- 
 manity and deity of the Lord Jesuis Christ. It used to be said that 
 you could not learn much about the future world from the OldTesta- 
 mjent, but Abraham might have constructed quite a theory out of 
 this occurrence if he thought of it. It showed the fact of an exist- 
 ence away from this earth. Then again from the translation of 
 Enoch to God, one learns the fatt of a separate existence else- 
 where. The translation of Enoch is the niost wonderfuld lllustia- 
 tion of redemption. Itis on tlie very threshold of human existence, 
 that the most peifect form of redemption is found,— the: body death- 
 less apd taken to the skies. 
 
 TAg third general division of my subject, \%— Christ sets forth in 
 th* PinteUeuck the promises and hope of redemption in various 
 forms. The first form was in the promise of a person, the promise 
 of a seed. He made these promises to Eve, to Abraham, to 
 (saacj Jacob, to Judah. That lands me to the find of my study on 
 this point. In the first promise in the Garden of Eden, He said, 
 "I will put enmity between thy seed and the seed of the woman." 
 . "It shall bruise thy head, and thou shalt bruise his heel." There 
 
 Sou have outlined the two different kinds of persons in this world, 
 elonging to the one seed or the other.* The second form of re- 
 demption was revealed in types. God kept alive the hope of a 
 redemption in typical forms, in typicall ,persons,"^ in typical acts 
 and events, sacrifices worship, and msUtutions. 
 
 In typical persons:— Noah, Joseph, Moses. ^ 
 
 In typical acts and events:— the translation of Enoch, the Ark, 
 the Exodus, the Plagues of Egypt, the Cloud of Glory, &q. 
 
 The preservation of Israel to this very hour is tyj^ical of its 
 final redemption. 
 
 The tent, the well, the altar of Isaac, are three simple words 
 inclusive of all that we have developed in the Old or New Testa- 
 ment. The Altar is typical of saerifice, redemption. The Well, 
 of the Holy Spirit, and the water, the regeneration and refresh- 
 ment The tent is the house of God. 
 
 It is a wonderful fact that the day of atonement and the begin- 
 ning of the Jubilee year, fall on the same day. 
 
 The coming of the great Redeemer was kept in mihd of the 
 people of God in written prophecies. . 
 
 the fourth division is ;-^ The hope oj the Mighty Redeemer was 
 enshrined in the hearts of the people of Gody in sacred Psalms and 
 songs. The first great Psalm is the fifteenth chapter of Exodus; and 
 in the 32nd chapter of Deutferohomy you have the Song of Nloses^ 
 
A WEEK Of BLESSING. 
 
 •s 
 
 He made Israel learu that Psalin, and to this present day the Tews 
 muststin commit that song tb memorv, the very, recod prhis 
 ovm wonderful history of apostasy, and great and final redemp- 
 tion; of the time coming when the great Bruiser will plant His heel 
 upon the neck of Israel, but When a greater than he in flaming 
 Are shall come arid deliver Israel from all his adversaries. . This 
 is a wonderful song, which j I may add in closing, Deut. 30: a. 
 '* Rejoice ye Heavens with Hinn^' and let all the angels of God 
 worship Him. Rejoice ye nktions with His people, and M a/i 
 the Sons of God strengthen themselves in Him.'* Showing that the 
 day is coining when Israel itedeemed by the mighty God of Jacob 
 will enter into, and experifince national as well as spiritual re- 
 demption, Heaven be open, land earth and hea«ren rejoice together, 
 the Sons of God again singing with joy at a new Creationj and 
 the nations, with Israel reigning here below with the mighty God 
 of Jacob, the Son of David^ the true Solomon, the Prince of 
 Peace forever. 
 
 E 
 
 
 
 FIRST DAY— Afternoon. 
 
 THE COMING OF QHRIST, IS IT PERSONAL? 
 
 HON. CAPT. MORETON, HAMILTON, ONT. 
 
 1 WANT to call your attention to some of the passages 
 in the Word of God, which bring out the personal coming of 
 Christ Why is it that with igtll the learning of to-day, and all the 
 teaching of to-day, those who believe in the personal and pre- 
 millennial advent of the Lordljesus Christ are, on this side of the 
 water, at least, a minority? How is it that so few seem to see it. 
 Charles Spujrgeon said a few years age, "We cannot see how a 
 subject soclearly revealed in ihe Word, is so seldom held by the 
 people of God. So few seem to s^e what is so clearly taught in 
 the Word." And speaking to the students at his annual meeting 
 the other day, he came out with this saying, that he believed 
 the signs of the^ times were such as to show that the near 
 return of the Lord Himself was at hand. My own soul seems to 
 say to me that the time is at hand, and yet how few there are 
 to-day, who seeni^ to be looking for the ^oming of the Lord. 
 
 Now to put together in a few words what I have to say on this 
 subject:— First of all, Who says He is coming ? Dr. Brookes has 
 written many bo6ks saying He is coming, but if he only got it from 
 hisown head, we can't put any reliance upon that. Who says He 
 is coming ? The Church docs not say He is coming. The majority 
 of Christians do not say He is coming. Who ays it? Well, He 
 

 \.a 
 
 :■!■ 
 
 ■t%- 
 
 i-- 
 
 16 
 
 A WEEK or BLESSINTO. 
 
 ~ 
 
 
 /fitfwi/ na.y% it. That Is. about the mostisatisfactory evidence we 
 have in the Woid of God. Jesus Christ distinctly says that He is 
 coming back again. He knows the mina of the living God about 
 it. Turn to John 14: 3. " And if I go to/brenare a place for you, I 
 will come again, and receive you to myself, that where I am, there 
 ye may be also." ** If I go." Well, Uks gone. "* I will come." 
 Can we say, " // will come again " ? I don't think that will stand 
 here, will it ? Now this is a literal personal coming as opposed 
 to a spiritual coming. The Lord is spiritually with His people 
 day in and daty out. " Lo I am with you alway, even to the end 
 of the age." John 14: 3, is taken s6 often at funerals to mean the 
 coming of the Lord at death. Th«re is not a bit of sense in it. 
 That verse has no connection with death. There are certain 
 things iii connection with His coming, namely, "the trump 
 of God," "the voice of the arch-angel." I have |een at many a 
 death-bed scene, where the 14th chapter of John would be read by 
 /some, but 1 never heard any of these accompaniments at the 
 death-bed of tbe.dying saint. "He will come and receive you 
 unto Himself." *' Not * It will come and receive you to itself/ or, 
 "A spirit will come and you will be caught up m the Spirit of 
 Christ" The last chapter of John, 21st verse, in answer to the 
 
 Question ctf Peter, who said, '* Lord, what shall this man do?" 
 esus said, "If i will that this man tarry till I come.^ So'nie 
 say this refers to the coming 'of the Lord at the destruction of 
 Jterusalem., That shows how we can pervert Scripture from its 
 meaning. Thus we have Christ's own testimony. 
 
 Why is it that so few people seem to see the simple truth as it 
 is taught here. I suppose it is because they have so much learning. 
 Moses had forty years in Egypt, and God wanted him after forty 
 years in the wilderness to go back to Egypt, and he did'nt want 
 to. He knew too much about Ep^pt to go l^ck. He said, don't 
 send me. His learning stood in the way of his going in obe- 
 dience to the Word of God. Just the same it seems with regard 
 to the simple truth that the Lord Himself is coming back a^ain, 
 Again in the Acts of Apostles 3: 19-21, we read " When the times 
 of refreshing shall come from the presence of the Lord, and He 
 shall send Jesus Christ, which befdre was preached unto you, whom 
 the heavens must receive until the times of restitution of all things 
 which God hath spoken by the mouth of all His holy prophets 
 since the world began." Sb God says, He has got to come back 
 again. God has a work for Him yet to do. : So .you have God the 
 Father's testimony that He is to come back again, the same Christ. 
 Now take the testimony of the Holy Spirit, speaking through 
 many generations. Go back to the book of Numbers where He 
 speaksjby the mouth oif Balaam. Num. 24: 16-19. " And Israel 
 shall do valiantly." Israel has never done that yet. It must r^- 
 ' * The time for it is by-and-bye. ~' ~~ ~~ 
 
y evidence we 
 ayi that He is 
 ng God about 
 lace for you, I 
 re I am, there 
 I will come." 
 hat will stand 
 
 gas opposed 
 His people 
 en to the end 
 Is to mean the 
 of sense in it. 
 e are certain 
 , "the trump 
 sen at many a 
 uld be read by 
 imeiits at the 
 d receive you 
 m to itself;' or, 
 the Spirit of 
 answer to the 
 liis man do?" 
 come.^ So'nie 
 destruction of 
 ipture from its 
 
 tple truth as it 
 nuch learning, 
 im after forty 
 e did'nt want 
 He said, don't 
 going in obe- 
 ns with regard 
 I back again, 
 ^hen the times 
 Lord, and He 
 nto you, whom 
 }n of all things 
 holy prophets 
 to come back 
 have God the 
 le same Christ, 
 iking through 
 ;rs where He 
 " And Israel 
 ;. It must t^- 
 
 A WEEK or RLCSSlKO. 
 
 37 
 
 Job lo: -2$. *' For I know that my Redeemer liveth, and He 
 hall stand at the latter day on the earth." The /a//«rday, v. i7th, 
 whom I shall see for Myself) and Mine eyes shall behold, and not 
 nother." That refers to the coming of the Lord, the second 
 oming, for it wont fit the first. Again Psa. 50: 3-6, " Our XJod 
 hall come and shall not keep silence . . . And the heavens shall 
 leclare Thy righteoMsness." Dr. MacNeil said, " after years of 
 ludy of this Fsalm, 1 come to no other conclusion but that it re- 
 lers to the personal pre-millennial coming of the Lord Jesus 
 
 hrist. . . , , , \^ 
 
 Psalm 96: 10-13, "Say among the heathen that the Lord retgneth ; 
 
 he world also shall be established that it shall not b|!:,tirioved: He 
 
 iball ju^iKe the people righteously. Let the Heavens ^otce and 
 
 he earth be glad; let the seji roar and the fulness ttU^eof. Let 
 
 he field be joyful and all that is therein; then shall all the trees 
 
 >f the wood rejoice before the Lord: for He cometh^ for He cometh 
 
 o judge the earth: He shall judge the world with righteousness, 
 
 md the peoples with His truth." Did that take place on Calvary? 
 
 ever yet. Psalm 98: 7-9, is similar to that. Isaiah 26: ;ii, ♦For 
 
 shold the Lord 
 
 if the earth for 
 
 lood, and shall no . . - . 
 
 0. Then it must fit another coming. Take the Spirit of 
 od speaking, while you run through Jeremiah, Ezekiel, Daniel, 
 echanah and Malachi, and you have the same testimony to^a 
 rsonai coming. Not a spiritual coming^ but a literal personal 
 ;oming of the Lord Jesus Christ. 
 Turn to i Thess. i: la "And to wait for His Son from Heaven 
 hom He raised from the dead, even Jesus which delivered us 
 rom the wrath to come." You have His work on Calvary referred 
 o there, where "He delivered us from the Wrath to come," and the 
 :hurch is called upon to wait for His Son from heaven. That is 
 he position the Church should occupy. 
 A good many people say. Do you hold the Second Coming? 
 ow there is a good deal of difference between holding the^ second 
 oming, and the second coming holding us. We may hold one 
 elief to-day and let it go to-morrow. I heard a miiiister who had 
 een brought upon this (ruth say that he had to let it go as soon 
 as he went to the Mount of Olives,— the ^^ry last place ontp would 
 expect him to let it go. Another man from ScQtlj^nd went to the 
 Mount of Olives, and he said, "Oh, how the Second Coming of 
 Christ took hold of me." Does the personal Second C<kning of 
 the Lord hold<me. If I only hold it as a theory, it will do me no 
 good; but if it holds mes, and I am in its grasp; it will have 
 power over me. Does the personal coming hqld every believer 
 whose face I look into here ? God grant that it may be so. Then 
 
 we will go out a power for God. Turn to i Thess. 4: 16, ''The 
 
 A;'' 
 
 
 -M - 
 
28 
 
 A WKEK r>p nLKSSINrt 
 
 Lord Himself shalldescend from heaven with q shout.with the voice 
 of an archangel, and with the trump of God; and the dead in 
 Christ shall rise first: then we which are alive and remain shall 
 be caught up together with them in the clouds to meet the Lord 
 in the air: And so shall we ever be with the Lord." That looks 
 as if the Lord were coming Himself. This is the testimony of the 
 Holy spirit trom the epistle of Paul. - Turn to Titus for a moment. 
 Titus 2: 13, "Looking for that blessed hope, and the glorious ap- 
 pearing of the great God and our Saviour Christ Jeaus. 
 
 Now pass from the Trinity, and look at the first chapter of the 
 Acts of the Apostles, and get the testimory of the angels concern- 
 ing Him. The angels gave reliable testimony concemmg His birth 
 and where He might be found. Their testimony as to His second 
 coming may therefore be relied upon. Read the ioth and nth 
 verses, "And while they looked steadfastly towards heaven, as He 
 went up, behold two men stood by them in white apparel, which 
 said, ye men of Galilee, ^hy stand ye gazing up into heaven. 
 This same Jesus which is taken up from you into heaven, shall so 
 come in like manner as ye have scjen Him go into heaven." They 
 saw Him go up into a cloud and were ready to mourn and weep, 
 till the angels said, " this sam^ Jesus shall come in like manner." 
 "Then they returned to Jerusalem from the mount, called Olivet." 
 They were comforted with the hope 6f His s«cqnd conning, and 
 they dried up their tears. They^ accepted the testimony of the 
 angels. 
 
 Now then we have the testimony of God the Father, God the 
 Son, God the Holy Ghost, and of the angels,and how many many 
 believe it? How many are just resting in the fulness of the truth 
 of the coming of the Lord Jesus Christ? Look at the cotidition 
 of things around" us to-day, and ask what is the end of all this. 
 Study things a little farther off and see what is really going on in 
 the world to-day, and you will have to come to the conclusion that 
 there are things that make it apparent to us that we are 
 living on the very edge of the times in connection with the com- 
 ing back of the Lord Jesus Christ. Revelation i: 7, "Behold he 
 Cometh with 'clouds, and every eye shall see him, and they also 
 which pierced him ; and all kindreds of the earth shall wail be- 
 cause of him. Even so. Amen." Take the last verse but one in 
 Book of Revelation, " He .which testifieth these things saith, 
 Surely I come quickly. Amen. Even so, come. Lord Jesus." 
 Not behold "it "comes. In Zechrfriah ra: 10, "They shall look 
 upon htm whom they have pierced," and 4: 14, '*And his feet shall 
 stand on the MouQt of Olives which is before Jerusalem on the 
 east." dh, the Lord will come in person. The Word of God is 
 full of it. Read the Bible,' not just taking a vei^se or two, but read 
 
 don't understand the Bible, because they 
 
 in connection. Some 
 will not look at the context. 
 
 1 
 
 A young man came to mie with a cer* 
 
A WRRK OF HI.RSaiNO. 
 
 two 
 five 
 
 Lin vMse he could not understand. I told him to read the 
 UrJ. orecedinir. and the two verses following, then the 
 t!r!i; Ehir Then he said the difficulty had disappeared. 
 K reaTtt Bibl^'ntd and you wifl ««/»;- tnitho 
 
 fhe personal coming of Christ taught so clearly, that it does not 
 leem possible for you to miss it. 
 
 X 
 
 FIRST DAY.- EVKNiNO. ' 
 
 ■ THE TWO ADAMS. 
 
 REV KATHANIEL WEST, D.D., ST. PAUL, MINN. 
 
 hrxPAK FRIENDS,— Paul shows in the epistle to the Romans, 
 
 '.SaX^eSSd'd «.d i, grafted im» Jesu, Chns., *« Kcond 
 *'Srwr.rh!:ri"S:Sthe 5* ehap.«r of .he Romans, adding i 
 
 M^ Nii-iSn'dinK'.he weigh, of «'«™?^,3^aS; 
 Stv theiiittmalevdence,.h« analogjr of fai.h,and Cbnsuan 
 SSeSinceMwdl as .he nature of the case; combine tosoppor. 
 !?r.w«;™w«lintheverb. The difference between the read- 
 ta« USS of tong <i thrs«bi«ncti.e mood, and/4hort », Ae m- 
 SJitSemoS. Weholdtothe short ». I. is/corWct The ef- 
 
 d^5"h;S?e^S:.5e'„^'^rbS«^«. »d Jy the .Igic of Paul's 
 
 the °<>®^*P,"»^;]^''" _t_„j This is our sia/us b^re Ood, our 
 &V^"ra« iustmt.. L " re^ic. in ho,X 0,. glory of 
 God.- That is a n^th.ng ;o hopefor 1^ ^^ £ .^ ^^ 
 
 Vs %xA and 4th. Still mor e . A i 
 triSSrfo?herSy"pSence 'Ms cultivated, 
 
 out persons 
 

 30 
 
 A WEfX oK ni.ES<>lNO. 
 
 Sy 
 
 
 T 
 
 and gnicet are tested, and more the testing the stronger and 
 brighter the hope. Every trial we have, only intensifies our 
 hope and excites new longings after the glory to be revealed. 
 
 V. 5th. We know that God's love is shed abroad in our hearts, 
 becaiisti.the Holy Ghost when given to us, illuminates us in the 
 Icnowlii'ge of God's love to us m the gift of His Son, to die for us. 
 And:j^A knpwledge is not a mere head-knowledge but a heart- , 
 kn6w\tm(tj— not A j^osis, hut an fpifnosts, ^ knowlcdue upon a 
 knowledge, a subjective and practical experience of the love of 
 God in cdnnection with the truth of Goo Concerning that love, 
 even the love itself shed abroad in the heart. Just because of this 
 " Hope maketh not ashamed." y - 
 
 ^^f. 6th to loth. Paul confirms what he has just said, by the 
 declaration that God's Iqve is seen in the facts that Christ died for 
 uy when we were " without strength^* i.t. had no nat|tral ability to 
 
 ave ourselves; even when we were *^ ungodly ** ; even when we 
 Bre ^* yet sinners" J even when we were ^^ enemies^^ and that He 
 died inlhe due time, /.«. after the close of th^^6Qth of Daniel's 
 71I weeks, -as was predictjed, and when the human race, by reason 
 oT enmitv and sin, was in its pireatest extremity. This is surely 'a 
 love of God that- convnends itself to us. He then empk)ys a re- 
 markable argument in order to assure us of the absolute certainty 
 of our salvation. He says that "if when we were enemies we 
 were reconciled to God by the death of His Son, much more we 
 shall be saved by His life." "If Christ died for us while we were 
 yet sinners, much more, being justified by His blooH, we shall be 
 saved from wrath through Him." Precisely so 1 The argument 
 is from the greater to the less. If God saves His enemies, much 
 more evident, and certain, it is that He will save^His friends. 
 The argument is what logicians call the argument a fortiori. If 
 a man ran carry one hundred pounds, a fortiori^ he can carry ten 
 pounds. He that spared not. His Son, how shall He withhold 
 aught else? 
 
 / V. nth. The old conception of the word atonement as in the 
 common version, Was subfective, an inward adjustment of the 
 quarrel between one and another, and in this sense between God 
 and the sinner; a moral process of reconciliation by the subjec- 
 tion of the will, and the restoration of love where enmity had been 
 before. But to-day it has an objective meaning. Not "at— one- -^ 
 ment," but reconciliation objectively, on the cross. 
 
 V. 1 2tii. "Wherefore," (and this is the part to which I want 
 to draw your attention, as it ,is the summing up of the 
 whole thing), "as by one man sin entered into the world and 
 death by sin." (That one man, is the first Adam.) - "And so 
 death passed upon all men, for that all have sinned (for 
 until the law sin was in the world ; but sin is not imputed where 
 there is. no law). ^ Nevertheless death reigned from Adam to Moses, 
 
# 
 
 • 
 
 "k WBF.K 0»' hl.PMlNO. 
 
 SI 
 
 even over them that had not tinned after the tlmilltude of Adam t 
 irantiiresilon, who it the figure of him who wat to come. But not 
 at the offence, to alto it the free gift (of Christ). For if through the 
 offence of one many died, much more the grace of God, and 
 the iift hy grace, which it by one man Jetut Chtitt hath abounded 
 unto the many. And not a* it wat by one that tirtned, to it the gift, 
 for the judgment was by (one offence unto condemnation,) 
 "but the free gift it of many offences unto iustification 
 For K by one man's offence fleath reigned by one, much more they 
 which\ receive abundance of grace, and of the tfift of righteoutnett 
 shall iiign in life by one, Jetut Chritt. Therefore at by the 
 offence\oi one, judgment came upon all men unto condemnation, 
 even to\by the righteoutnett ol one the free gift caineupon all 
 men into Juttification of life. For as by one man't ditobedience 
 many were made tinners, to by the obedience of one thall many 
 be made righteout. Moreover the law entered that the offence 
 might abound. But where tin did abound, grate did much more 
 abound. That as sin hath reigned unto death, even so might 
 grace reign through righteoutnets unto eternal life, by Jetua 
 Chritt our Lord." 
 
 If you were to condense the sun Into a taper, orii yia^werc to 
 condense the ocean into a teatpoon, it would be a mkpity work. 
 And yet Paul has done something greater. HeAias condensed the 
 whole philosophy of sin, and the whole philosojp|hY of salvation, the 
 whole method of our ruin, and the whole metfiod of our recovery 
 into Romans 5: 12 to 21. Remember the number i a, turn the 
 figures round, and you have the 21. All that Jesus and the Holy 
 Ghost have to do, and this Bible has to te]l, are in those verses. 
 That is the battle field of centuries. From the fourth century to 
 the present hour, the swords- of intellectual gladiators on bdth 
 s des have been drawn on these verses. Augustine fought there, 
 Pelagius fought there, Galvinists Jiave fought there, and Ar- 
 minians have fought there, and we are fightiiig there to-day. 
 Sin, and death, urace and law, life, righteousness, danwation, 
 iustification, the power to receive the gift, and the hope of the 
 glory of God, all are there. Now friends, Paul was the apostle to 
 th?Gentiles. They had not been brought up under Hebrew in- 
 stitutions. He writes the letter to the Romans, and he steps out 
 into the very bosom of heathendom, and explains the great 
 problem of sin and salvation, of the r^in of the human^race, and 
 Its remedy. He sees the facts standing before him, apd you see 
 them. Sin is everywhere ; you are all sinners here to night, and you 
 cannot collect the crowd on earth to-day from which you can 
 except one as not a sinner. Sin is every where, death evferywhere. 
 Even the little grassy hillock of the cemetery tells of the bud 
 - ■ hrnlcftn from the tree.— the babe torn from th* 
 
 r-: 
 
gajjiw,, 
 
 ./ 
 
 !• 
 
 A WKKK or III.RSSINa 
 
 - j: 
 
 old, the «ilddleftged, and the younij. Will you be so kind ai tf| 
 account for this? Did the good Cod make the world this way! 
 Did God make u« to tin ? Did Cod make us to die ? 
 ' I'aul begins at the beginning, and explains the entrance of %\%\ 
 that began in a world before ours. Me does not give you the] 
 origin of sin in the universe, but he K«ve» you the entrance of ii 
 Into this planet, and he says it was by one man that sin came into 
 the world, and oy one stn that death entered into (he world.] 
 You doubt that ? '" By one man sin entered into the world, and| 
 death by sin." How else did it get in, so far as Adam is concerned h 
 So far as Adam is concerned, sTn entered through him. But now, 
 as for the rest of you. "And so death passed ihrottjiA— unto all men,! 
 upon this account, that all sinned." Do you think death comes to 
 me because I sin to-day ? Do you think that our personal transgres 
 •ions are the cause of our going to the tomb ? Infants die : they 
 have not personally transgressed. Ilelievers are exempt from 
 taw, and wnere there is no law, there if no transgression, and yet 
 •they'die. Account (or it. Thejr fin in him who was the head of the 
 race, who waf the representative of the race. («od could have 
 made an individual covenant with you, even with one after 
 another through all the millions of men, and made each 
 •tand where Adam stood, and treated each where he stood, and the 
 result wttuld have been the same. Adam was made holy, and you 
 could not have done any better. It was kind, therefore, for God 
 to deal with the human family, not as with independent corn stalks 
 each one standing on its own root, or as angeU who could not be ^ 
 federally united, because of a lack of vital descent from a com- 
 mon root : but he dealt with you as the branches of a tree with < 
 one root, and if the root is vitiated, the top-most twig in^ll be. 
 If our first and falling father gives us a nature corrupt, corrupt 
 we shall be; and the guilt and the corruption will come together. 
 
 Wild and unwholesome the root, so must the branches be. 
 How can we hope for living fruit from such a deadly tree ? 
 
 That is what your father Adam gave you. That is what his frec^ 
 will gave you. Death, sin, and damnation eternal, you^ get from 
 the free-will of mortal man. It passed throue;h from him to you, 
 Paul tells you. There is a problem here he desires you to under- 
 stand, that is, about infants. How do you account for infants 
 being consigned to the tomb? Death reigned from Adam to 
 Moses. The law was given to Moses you know, and yet where there 
 is no law there is no trangression. Until Moses, there was no 
 positive outward legislation from the time of Adam, and vet men 
 died, and children died who didn't sin after the similitude of Adam's 
 trangression. Will you tell me where the law is that imputed sin to 
 them when the law did not enter until Mofes' time? "^Adam stood 
 in covenant not merely for himself but for his j^osierifV by Qpd's 
 
 they tinned, wau in Aim* 
 
 . ■ \- 
 
 ( 
 
 institution ; th^y all fell in him, because 
 
 / 
 
 LZ.^ 
 
 •*;■ 
 
 / 
 
; 
 
 ;f /■ 
 
 A WRRK or m.r.ssiNu. 
 
 ^ • - ^ nr '^% \ 
 
 Uut now, there it another Adam, dear friends, the Lord jetut 
 
 phritt. The first was the flKure of the second, and you know what 
 
 tiKure or type is. You take a type out of a printer's box, and you 
 
 nake an impression, and vou have something which is like it 
 
 ihere. Adam is just like Christ, and Christ if Uist like Adam in 
 
 Wny partirulars. In the first plare they staoci as hendn of their 
 
 Respective posterities who are united to them, the one naturallyi 
 
 Lnd the other spiritually by a vital relation. They stand aa 
 
 repretentdtive heads, each one ncliiiK for his posterity, and the 
 
 consequences of their acts terminate in others outside .of them* 
 
 kelves. Adam's guilt going to hit descendants and involving-^ 
 
 hem in death; Christ's righteousness going to His descendants 
 
 nd involving them in life. 
 
 And yet there's a wonderful disparity betweeti the two; " Uut not 
 .s the offence, so also is the free gift." The offence is the of- 
 fence of Adam in the Garden of Kden The free gift is the wonder^ 
 ul obedience of the Lord Jesus Christ on the cross of Calyary; 
 'wo Adams stand confronting each other four thousand years apart, 
 ne under the tree in Kden, the other oauhe rugged tree, the 
 'ross of Calvary -one with (iod's sunshine^beaming upon him, 
 nd the other, with mid-day turned into midnight^ and the horror 
 f darkness around Him. They face e^ch other. The whole 
 uman family descends by ordinary generation out of the first 
 idam down to the tomb. The spiritual postej-ity, raised,, by 
 he power of the Holy Ghost and the gift of righteousness into the 
 econd Adam, inherit eternal life; the mode by which we are 
 lost in the first, indicates Ihe mode by which we are saved 
 in the second. As by guilt and sin the first Adam struck 
 he helpless babe who had committed no personal act to 
 ohdemn it to the grave^ so the free gift through the abund-^ 
 ,ncc of grace, and the gift of "righteousness by grace takes the 
 ittle bal^ who has no power of faith ai)d lifts it to glory. Not at . 
 he offence so also is the free gift. Adults were doomed to eveip- 
 ting woe by the imputation of Adam's sin^ and the vital con- 
 ection with sin; they attain to everlasting life by the imputation 
 f Christ's righteousness to them, and their vitol union to> Christ, 
 'he one act of the second Adam more than counter-balances the 
 ne act of the other Adam iir the Garden of Eden, (t is more in- 
 aantity, more in quality, more in certainty, more in evidence, more 
 |h efficacy, more in perpetuity. It gives a broader, a grander, more 
 lorious dispilay of the character of God than His work in the.con- 
 iemnation of man for sin. The exhibition of divine grace, of 
 free unmerited favor, out of the pure love of God to lost and 
 ;uilty ipnemiSs, hell-deserving, is a grander manifestation of the 
 haracter oif God than if the exhibition of the attribute of justice 
 
 
 » ,■ 
 
 ■"% 
 
 the guilty sinner; for is it not more to pardon than it is to 
 Is it not a greater thing to forgive and forget, and le^ 
 
 ipon me g 
 
 Condemn r 
 
 A 
 
.34 
 
 A WEEK OF HLESSINO. 
 
 I 
 
 man go ftee and establish him in righteousness than it was to coil, 
 demn the criminal ? Is it not something greater And broader and 
 hieher and longer and deeper, to give hfe to ihc dying and the 
 dead, than to give death to the living ? Is it not something greater 
 to be the resurrection and the life, than it is to be the death, and 
 the cause of damnation ? " Not as the offence, so also is the free 
 jrift for if by the offence of the one the many die, much more 
 the (trace of God and the gift which is by grace hath 
 abounded unto many through Jesus Christ our Lord." It was this 
 conception^hat fired the will of the apostle and made him say, 
 '♦ For to me to live is Lhrist, to die is gain." , 
 
 Again, "not as the offence, so also is the free gut, 
 not as throiHfh one that sinned so is the gift." For through 
 one that sinned, the judgment Was of one offence, o^^^u"?!;® 
 on the ground of one offence, the eating of the forbid- 
 den fruit, unto condemnation; but the free gift of pardon and 
 of righteousness through Jesus Christ, is for many offences unto | 
 justification. The judicial sentence of God covered the one i 
 act of Adam, but the acquittal through Je?«s *^Py®J®**, .u 
 offences of all mankind. "Behold the Lamb of God which taketh 
 away the sin of the world." "He is the propitiation not only for our 
 sins but for the sins of the whole world." Eighteen hundred years 
 ago that spectacle of the dying Son of God on the Cross of Cal- 
 vary, was the enactment and the counter balancing, the ever-abun- 
 dant and super-abounding obedience which satisfied in its nature | 
 the guilt of all mankind. 1 stand amazed, I- stop in my 3 
 tracks, and I try to look at that cross. I see a man there thirty- 
 three and one half years of age. Can it be ihat that is G^d s 
 sacrifice for the sin of the whole world? We rejoice in God 
 through Jesus Christy by whom we have received the kafaUageyXXit I 
 reconciliation. When we were enemies we were reconciled unto I 
 God by the death of His Son, which means that God reconciled 
 - the world unto Himself objectively through the cross. !• or Uod 
 was in Christ reconciling the world to Himself, not imputing^unto 
 men their trespasses," and the change of relation bet ween, God and 
 the guilty race took place i8oo years ago. So that He can be lusc 
 and the justifier of the ungodly. I cannot fathom that boundless 
 mystery of love. I am dumb and stagger before it. That there was 
 anactual literal objective chartge in God's relation to this lost, damn- 
 ed and guilty race i8op years ago, by that transaction on the cross 
 of Calvary, is to me so stupendous, that I am unable to compre- 
 hend it. No matter how guilty, God's attitude towards you is not 
 that of wrath. The abounding and justifying act of Jesus has 
 ' removed that attitude, and God stands before you the offended 
 God.andtegsyoutobereconciledtoHim. " He hath committed 
 ' to us the ministry of reconciliation.'^ 2 Cor. 5: 20, "So if by the 
 oflfehceof one, death reigned by one, 'and was crowned with an 
 
{'". 
 
 A Week op bi.essino. 
 
 35 
 
 krAti Mikdem and wielded an iron sceptre over all mankind,' mucb^ 
 fc SarC who r^eive the abundance, of the^Rrace and of 
 KH r gb?eousne« reien in life by one Jesus Christ" Nxjw, 
 Ke sceptre (if sin and death is broken. It is the work 
 of divin^'graee. Grace in our calling, grace in our elec- 
 K>n Srace in our predestination, grace in our renewing, 
 erace in bur justification, grace in our adoption, grace in 
 our sahctification, grace in our preseverance, p^e in our 
 resurrection, grace In our glorification, grace, abounding and 
 SSbounding grace : not of necessity, otherwise it would not 
 otll^^i for tpark you brethren, while justice.is a necessary attr,^ 
 Jute of God and must be exercised without option, grace is not an 
 tribute of God. and mercy is not an attribute of God v grace is 
 i act of Gods win. as mercy is an act of God's will, H|s Sovereign 
 ^iU ««He will be gracious'to whom He will be gracious, and he 
 Ji 11 be mcrcTful to whom He will be merciful J'Vbut He must be 
 liust audit is owing to His infinite and super-abundant grace to 
 Twhea we were enemies, without strength dead in trespasses 
 md sins, that death's sceptre is broken, and life begins within us» 
 and we shall be triumphant iit the resurrection. , . ^ 
 
 .Now one wordmore Do not suppose that this teaches univer. 
 Isal salvation. "As by the disobedience of one the many (that is 
 Ithe human race) were made sinners, so by the obedience ot otoe 
 thlLnyshallbemaderighteous.''Jhe terms are the same on 
 both sides of the equation. Mark the, difference, says the 
 lapostle, Aot as through one that sinned so is the free^ K/f"?/^'; 
 Ithe judgment was of one offence, unto condemnation, but the free 
 ■fift is otii«a»K offences unto jiisufication, but only to them that 
 • receive the ibuhdance of the grace ajid the gift of righteousjiess . 
 khrough Jesus Christ." Have you received it? Ifso, God is yours. 
 All cSd^ grace is yours; yours, Christ's work on the cros^; yours^ 
 Ke holy work of the Holy Spirit quickening you and making you 
 like Christ. Christ is your's, and all things present, and all things 
 to come and all that God the Father, God the Son, and God the 
 Holy Ghost can do, is yours, if you have "received;' this gift. Will 
 rou not receive it? The Gospel is the power/)f God to salvation, 
 ,and it is the biggest of all the big mystenes of the word, to stand 
 End preach the gospel. The -xapof the, dimax of all mysteries 
 % the preaching to the people.^My fiends do you not^know the 
 nysteryof the gospel, and how it works? men God puts the 
 Spirit into you, you ask for that you already have. When you 
 oray for quickening you have it already. When you begin to pray 
 ior life, you have bce» quickened already. When you .begin 
 Fto pray for faith in Jesus Christ ypu J^ve . it .already. When 
 you pray for any grace you have it. That is the mystery of the 
 ■super-abounding grace from first tb last. You Jthought it was y^u 
 Khat Wks doing it all the time. You were not conscious of the 
 
•' • ■ \ 
 
 36 
 
 A WEEK OF ni.ESSlNG. 
 
 you to /pray, 
 grace behind I 
 todoa/ccord- 
 
 Divinfc Spirit behind your consciousness, telling 
 You thought it was you who was doing it, but }tw\ 
 you that was doing it; teac^ying you "both to will ai 
 ing to God's good pleasure." , . a. jj ri 
 
 Now what should our attitude be, in view of the'^undance ot | 
 this grace ? Oh, to think that we are chosen, that wb, arrf called, , 
 that we are predestinate, according to His^ wiIL fliind the| 
 purpose of His grace, that of His own will He has ^gotten liSjthat 
 He works in us to will and to do, that we are justified thkough^ 
 obcdienciis of Jesus, that our sins are atoned for, that w,e>re prg 
 served by the triple h?ndofGod, Father, Sonand Holy Gh^t;th5ft 
 we shall sometime overcome the world, the flesh, and the dt^U, ate 
 well as sin, death, hell, the grave and the law, and at lastTise ^ 
 triumphant like the second Adam ! It is great ! Don t^yQSi.^lt;i 
 grace abounds much more, and that »tjs a grander exhibitioil of 
 God's character, and that the design of God iii the fall of Adam ^s 
 that it might abound to the glory of God and the good of the 
 saved more than if Adam had never sinned. " O fehx culpa^ 
 said Augustine. " Blessed sin " that gaye us suc]^ a Redeemen\ 
 Rinffthebell. Strike the cymbals. Let the angels thrum all 
 their harps in heaven to-night, and let the thunder intone, let the 
 sea boom, "Hallelujah ! Such honor have all saints. ' Praise ye 
 
 the Lord. 
 
 SECOND DAY —MORNING. 
 
 THE HOLY SPIRIT, AND THE BELIEVER'S WALK. 
 
 PASTOR T. O. I.OWn. 
 
 GALATIANS 6: 16. " And as many as walk according te this 
 rule, peace be unto them, and mercy, and upon the Israel of 
 God." matrule ? The context tells us. Paufsays, "God forbid 
 i that I should glory save in the Cross of Jesus Christ my Lord, by 
 "which lam cruciffed unto the world, and the world unto me, for m 
 
 Christ Jesus neither circumcision availeth anything, nor uncir- 
 cumcisiin, but anew creature." The rule of the cross, by. which 
 we see Christ the Lamb of God. thieatoninpr sactificebeanng^our.^ 
 
 sins and separating us from the wdrld, making us indifferent to the 
 aDDroval of men, if we can only have the ajpproyal of God.^ 
 
 The atoning work of the cross is the first thing. Notholiness, 
 
 not the extent to which we may be delivered from sin b^^^ 
 
 • of the indwelling grace, not the glpno"?^"**™^'*^^? *at is b^^^^ 
 
 us; not any of the results of salvation. The expen^ce bf eighteen 
 
 centuries tell'' us that if evu such precious truths be put forward 
 
. X/'. 
 
 A WEEK OF BLESSINO. 
 
 jr 
 
 In the first place, the place that the cross should have, there caii 
 
 umJd my feet unto thy testimonies." The first thme a man « 
 S ul^n to do is to W and think. There are »«' lion^n he« 
 o-d^ who would have been saved, had they^given a little time to 
 Sought Ten minutes thought would have changed their etern^y. 
 ' 1 t&ht on mv ways." Consider that question, the first ques- 
 iLasklXSd of fallen man-" Where art thou ? " "Whoart 
 hou?" " Where goest thou?" We are in thernarrow road oi . 
 hft broad road. In the broad road you have elegant company, 
 tnd in fine style you go marching on to petition. Some imagine 
 to are on tL clean side of the broad road, like the young man 
 ho said, "All these commandments have I kept frpm my youth 
 o" Others are entirely unwilling to admit for ainoment tha 
 ley are in the middle of it. We must understand thai 
 »e are in peril and need ddiverance. Robert Breckcnndge« 
 eported as having answered to a roan who >ould not b€ 
 Sencd into heaven." " My friend, I never knew a man whc 
 Tsaved unless he was first scared, and pretty badly scared.' 
 •here must be thcsense of need before there can be any precious 
 :m«cof deliverance. He must be like David, in^deep waters; 
 ,r like Peter on the waves, sinking because he looked Away from ^ 
 :heSaviour. Th«{ first thing then for a man to do is to turn his 
 feV to the testimony of the Lord. But when he has learned the 
 Stct of God and is forgiven, he is not yet able to do much walk- 
 SngX Lameness is universal. The very first miracle wroaghl 
 \fter\Pentecostwas the healing of that lame man whose^ ankle 
 mtl were strengthened^ aniT he leaped up and^ walked, and 
 jntered into the temple leaping and praising God. There are 
 ntimaSpns in the Scnpture that the condition of a man bom into 
 the kingdom, so far as walking is concerned, is that or one who 
 iuffcrs dislocation. Take the prayer in Heb. 13: 21.^ "Make you 
 lerfect inWery good \nprk, etc." Perfect is a surgical word, de- 
 loting a surgical operation. Join to that Eph. 4: 12. . . 
 You are>me as the young man; you can J>«,P»V*"ti\?«JJf; 
 oel 3: 16, Slls us (reading the margin), that the Lord will be the 
 >/a«Vr«»ai>' of His people," as a ship goes into a dry dock. 
 A7hen they bought the lame and blind to Jesus' feet, we are told 
 fen Matt. 15: 3V "they <^st them d»wn " as if utterly helpless, 
 'hey were, solar any possibility in themselves was concerned, 
 fut they left thein at Jesus' feet, and He helped^ them up. 
 David in Psa/W: 45,fsays, "I will walk at liberty: for I seek- 
 
 I \J?lSw just 4en t^ebrating the glorious 4th July ota the 
 other side, which Carlyte says "is the ushering m of;a democracy, 
 'vhich shall overwh^m /U»« world like a whirlwind,'* To be free. 
 
 s •■ 
 
 
^' ^ >k-WEF.K OF BI.ESSINO. 
 
 is a dceo sense and impulse, one of the deepest of otir himian 
 
 na?urrThrsubHie.t?noment^i^^^^^^ ^^^n^^tKt^r^ l^er" 
 
 it sat upon the banks of the Red Sea, and saw «e)^t«"5^*;' 
 
 whdmivS all the enemies. Men have- k ^!ifi1^\^?"^' 
 
 Dreadful aw the Cf imes tl^athave beinjommitted m^ the^name 
 
 of^tberty. Alas, they mean simply to be^ree ^omw^at they deem 
 
 the oppression i,f their fellow-mln. Alas, no^l^rtKular enthu^ 
 
 siasm to be free from the dommioiv of self and of s»n. J«««« 
 
 says, I was anointed to preach ^^^erty^ o Jbe opmj«e^^^^ 
 
 "If the Son shall triake. you free ye^shall b« frf.« "J«f*;?' 
 
 liza^ tXi ^t of the giiveis free, but .not «t »'bert3^. bat 
 
 b^nd hand and foot in his grave dothes^cuu^ C^I-l^S 
 
 tian living and yet unable to walk. " l,oose him *na »et _i»im 
 
 gS^w^eliJd's word. Itis His word ^t^HFj^*"^ 
 
 the dominion of sin. Such proclamation o«r LorB make\,X«s 
 
 ^^woman who is a shrew. |he's converted^^nd teUsI^ 
 
 of her salvation. He is glad to hear iV though ii^t a Chnst^ 
 
 himself. His .wife however soon loses her temper ^^JK ««« 
 
 huTband andhe gtoes off; he has forgotten something and turns 
 
 baS^^li^,^ 2orn?bick A l^ 
 wife on her knees bemSaning her offeikj before God, ^n^ afraid 
 S she has lost the confidence of. her husband, and cai^ 
 /fluence him for good. Confidenck is Restored, he behevei in the 
 ESv S his w^ But |^pei# something better than simply 
 
 ySat ¥ His wor3, and we may sav as Augustine sai4, Lord.j ve 
 /that Thou commandcth, and then command what thou wUt. 
 For we understand every command to^e an enabhng^^^^^ 
 have only to place ourselves in our walking, at the disposal of oui 
 SMSWusedJ>y Him for His glory: and power t<rwak as He 
 Shave us WlkVwill not be lacking. The secret of dehverance 
 Ss£^ 4 the complete dependency of hdplessne^ 
 because ««6shj*H save His people from jheir sins." TfeP"*^" «o 
 perfectionbm in that, and because some otourrriends go »nto extm- 
 ?agances,attd forget that the.flesh musUwell mnhem until they 
 dtl^e principle 5f sin always there, and Jalk ab/)ut livinewrthont 
 sin for this and that length of time, ViS^H we who know the truth 
 must notliisitate to proclaim it, and let it take care of Uself. Oui 
 salvation is a. salvation from sin ; Jesus is not^*n2?»y,*« .^^»^R 
 ' sacrifice, but a living one. "If we are saved by His death, much 
 more shaU we be saved by His life/' «^ ^. ,v,^,;k.^.: 
 
 Free and yet a ;^nd servant of Christ "I will walk at liberty, 
 says I)avidv "for I will seek thy prcjepts » Said aservant to 
 Socrates when his friends were ccl^mtmg his birthdw» I 
 have naught else to give my beloved master, so that ? a«»^wre t^ 
 once more give .myself." Sociates loaded him with gifts and said, 
 «*I give thee back to thyself^, richer th^n before." "\es, my 
 
A WEEK OF BLESSING. 
 
 39 
 
 master, but now I am more than ever thy servant." License and 
 anarchy are results of liberty enjoyed without restraint. There is 
 no bondage in obedience to Christ. There's liberty then,and only 
 then, to eschew, evil and work righteousness. There's no con- 
 sciousness of restraint there. Because our Lord doesn't drive, the 
 Spirit leads. We ve sons as well as servants. The way of holi- 
 ness is for fre? men only. Joyful journey from the bondage of 
 earth to the emancipation of heaven. In Apnl, 1865, Gen, 
 Sherman with his 0o,ooo victorious soldiers, marched up through 
 North Carolina and Georgia to Washington. The war is over; 
 thirty miles a day is nothing to that triumphant host; but of course 
 they keep their organization in that march. They don't straggle 
 along like a lawless mob; do tjiey recognite any restraint ? No. 
 So with our pilgrimage to heaven: we keep in the road, of course.' ^ 
 It is simply safety and common sense to follow our Leader. ' ./ 
 
 I " My inmost heart is taught the tjruth 
 r 1 That makes my children free, 
 
 { And a life of selfrenounclng 
 i : : Lpve, is a life of liberty." .; 
 
 ^ ' " ■ ■ ' ■ ■■■.'" ...» 
 
 wMkupHghtly,*'V{o good thing will God withhold from those 
 who walk uprightly." The poor woman in Luke 18, bound 
 together, could in no wise raise herself. Man is the only one ol 
 the animals made to be erect He was not to look to the earth Ml 
 his resources. Animals look to the earth, and find good only be- 
 neath this. Milton says that Mammbn was the leasts erect spirit v 
 which fell froni Heaven. Even in heaven his looks aW thoughts- 
 were always downward away from the rainbows about the ihronj|Jr 
 to look at the m^ paved streets. We are much indebted to the 
 revisors for thefchanges in 22nd Job, beginning. '•Acquaint thyself 
 with God." It runs now, "Return now to the Almighty. Put away 
 unrighteousness from thy tent. Lay thou thy treasure in the dust 
 and the gold of Ophir among the gravel-stones." Treat eartWy 
 treasure as it deserves to be treated. Be free from it. Then the 
 Almighty shall be thy treasure, and precious silver unto thee, thou 
 Shalt delight thyself in the Almighty, and shall lift up thy face unto 
 thy God." Mammon worship preyents the upright walk.^ ' Ut 
 your conversation" says Paul in Heb. 13: 5, "be free from the love 
 of money, and be content with sudh things as ye have. Those 
 who. are free from the bondage of Egypt, have no business carry- 
 ing about the y«kes of Egypt upon their necks. The anointing 
 of the Holy Spirit can break that yoke, thimk God, and enable.n 
 m^ to live with bis face uplifted to Him. "I have broken *e 
 bonds of your yoke and made you to go upright," ^ Jesus did 
 the poor woman in Luke 18, ^nd the. record is that she was 
 "immediately fnade straight and glorified God." Yes, the touch of 
 
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 *4A 
 
 .A . WEEK ' OF BLESS I NO. 
 
 Jesus >rf1I Ifiiiable US' to lifjt our eyes from ther things of this earth, 
 
 attd enable us to keep our facfcs uplified to God. "Disappointment 
 
 , and pain is for him who keeps his eyes upon th^ eartn; JMac6 
 
 ' and triumph over sin only tor him .whose cj:}(pectation is fromflBod. 
 
 Ifirst, th^ soul is to be healed and satisfied, thien the walk.^ou 
 
 get this same id^a in Psa. 23, He takes me into green pastur<is, 
 
 so rich that my soul is satisfied, clover to my knees, then He 
 
 mak^th me to lie down. Ask any ^epherd when sheep lie down. ^ 
 
 The answer at once is, when th<ar are satisfied, content. 
 
 ; To walk uprightly, you want the feet shod. ^'Put shoes on 
 
 his feet," are the -wora^ of welcome to the prodigal. The travel- 
 
 ler aiid worker needs the shoes on the feet. Eph. 6: 15. Dr. 
 
 Daniels has written a book which he calls " Four years on wings." 
 
 Well, "they that wait .upon the Lord, shall ^ren^w their strength. 
 
 They shall mount up with wings as eagi($&; they sh^U lun and 
 
 not be, weary, and they shall walk and not faint." 
 
 Wajkin the Spirit and your feet will be beautiful. "How 
 beautiful upon the mountains are the feet of him that brin^eth 
 good tidings, that publisheth peace; that bringeth good tidmgs 
 of good, that publisheth salvation, that saith unto Zion, thy God 
 rei;£[neth*." In the Southern war Gen. Cox was with his army at 
 Smithfield, North Carolina. Th<by were tramping along, but 
 hoping the end was near. The surrender of Lee had taken place 
 N two days before that, but they did not know it. »The soldiers- 
 were t^ingJhjCiir usual rest after the hour's marching, and were 
 lying at easelE^ th^ road-side. They^saw an officer coming gal- . 
 "loping, far down the line. They see the strange effects from 
 something he seems .to be telling then! as he came along, waving 
 his hat. , When he canie near, the word was, " Lee's surren- 
 dered," Throwing their hats into the air they ^cry out. *• You are 
 the man we hav(^. been looking for for " three yjears'' The very 
 hoofs of the horse of that man were beautiful. v 
 
 ^. In Acts 9: 31, weVead that "the Churches had rest, and walking 
 ^n the fear of the Lord, andin the comfort of the Holy Ghost, were 
 muhiplied." Do vdU really know what it means to be comforted 
 by the Holy ^olst. If you do you will find somebody else who 
 wants comforting. Miss Ada Leigh went to Paris to look after 
 the young English gij^ls who go there; for a great many go there. 
 They appreciate things that come from Paris almoist as much in 
 Londott'as-they do in New Yorlf. And many of them are be- 
 trayed th^re, and g^t into trouble. Miss Leigh has a mission^ 
 work for such. On. one occasion, she found a poor homeless girl < 
 on the iBve of committing suicide, and took her to Hone of her 
 homes, but she refulsed all comfort. She said she had asked God 
 to bless her going to Paris, and He' h&d not done so, and she 
 would not go to Him again. Pour soul, she didn't know what 
 Go^ had in viey for her when He led her to go to Paris Th^ 
 
A V^'KPK OF HLESSINO. 
 
 4» 
 
 children one day were sin^injj that beautiful hymn, •* I heard the 
 voice of JesUs say, come unio Me and repit. ' And she asked 
 them to tell her the rest of the hymn, and thiey recited it to her. , 
 She went to Miss Leigh and «>aid, "Were you ever weary and 
 worn ' and sad " ? *' Yes, I was." " And did you coifte to 
 Jesus"? "Yes, I did." "And did He give you rest"? 
 "Yes, thank God." "Would you mind me, getting very 
 close to you?' I want Him and- I want rest, and maybe 
 I codid find Him and His reit if you ' let me ,be close to 
 you, for you have found Hiin." ■ Brethren, if ye know th^ comfort 
 of the Holy Ghbst, God's' blfessed church will be multiplied, 
 People throughout this world warit comfort, and if you say you 
 have found it in Jesus Christ, they will want to know how you 
 have found it. , , * ' 
 
 , "Gershom" (stranger) is the name of the man who vyalks in the 
 Spirit, who walks wiDh God, who walks before, God, whq walks 
 after God. He hjxs strange w^ays, strange conduct, strange deeds. 
 He touches 'the easth very 'little. Seems to have Utile earthly 
 ambition. Does not seem to desire to assist in malcrn'g history. 
 He is calm when all abolit him are agitated; and excited. If in- 
 vited to concern himself chiefly in earthly schemes, he probably 
 intimates ^hat he is only-a sojourner down here, having no abid- 
 ing place. -He's waiting' for the coming of some one to take him 
 at any moment. He is not concerned \Vhen politics and strikes, 
 or Ihe treasfireij and pleasures of this world are the topics, but if 
 [you desire to talk of Jesus,- there is a light in his eye, and a tender-, 
 ness in his voice, and an enthusiasm ixi his address, which attend| 
 the soul absorbing iop^ic. He talks strangely of dying and rising 
 agaiii, and of living here in resuriecied life. He will insist that 
 'his citizenship is in heaven, and that sin does not have dominion 
 I over God V true people. In the midst of prevalent coldness, dark- 
 [ness and unbelief, he is full of enthusiasm, and full of light, enjoy- 
 ing pracfically unclouded, the comniunion with his Lord. He 
 does not seem to be disturbed greatly by either pleasure or pain, 
 sorrow or joy, saying simply, " I hjive learned in whatsoever state 
 I am', therewith to be content." Thank God there are such.. 
 
 world. Do you 
 one of them? 
 
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 .• •»••, <.>ii.l«.TTltl| lU UC VVUICIII. A II (til Ik VJUU I, 
 
 They are the salt of the earth, and the light of thai 
 know any of these strangers, brethren.? Are you'c 
 
42 
 
 A WKKH Of BUKSSimj. 
 
 ■. " ■ •■ y ■ i ■■■■ .•:.■■■ 
 ' SECONI) DAY - ^Wb<itnN<;. 
 
 CHRIST 4N, THE HISTORICAL BOOKS. , 
 
 ' REV. H. M. PAUSONS, ;).l^-TOKnNTO. 
 
 AM \o sbeak a little of the manifestation of our Lord Jesus 
 Christ rthe historical bboks of the Old TestamenW and 1 
 
 the two Samuels, two Kings, iwo v.nruuii.*ca, "r "'r* »,•-":"„_• 
 and E^ra. And I purpose to take.np certain principal represen- 
 tative persons, so I just name themtoyou. \J?^^''!' .^P^^^'^J; 
 3. Dav^d. 4. Solomon, 5- Jpash. 6. Ezra. 7- Nchemah These are 
 ?epresentaUve men,aboit whom centred the 'nt"««»^^ ^'.^^f.]^'"^: 
 dom of God through those times. The /vhole per.c^ that we 
 sMrvey is about a thousand years more or less, bo that^K«JP'"K 
 in mind these points as to timt and as to the men ypu can group 
 around them everyihl.vi; i;..ii>«hi can gathfirm their respective 
 
 ^^Befdre taking up t^ese lines I want^to say ^wo °V%*«.!li?na 
 .oreliminary, in order -that, we- may find where we st^nd, put^ng 
 SSes7o to speak away back there With these m^i.and^survey^^ 
 ing the field, We all recognize the purpos^ of God in ^-cj^^en" 
 , to the earth and the race. We see that thereis a vast rebe»'^n 
 here; that God has undertaken to overcome it in accordance^with 
 the law of Uis.own nature, and in accordance with thejkwjf be 
 beings He has created, but who arfe in rebellion. We sec the 
 process, and the preliminary preparations, and the going forwa^ 
 io completion 'Of His xvork, h is a very impottant thing fpr 
 studenSof the Bible to notice that God does not do anything in, 
 g hurry. With Him a thousand years is as one day. And we 
 iind stead/progi-ess from the beginning, but no hurry; that He 
 proceeds 4 His completing and ..rebuilding and re-construction 
 very mucb as wise human builders, not giving it all to one man„ 
 but giving ihe foundation to one, t^e walls to another, and so one. 
 From Adamto Moah, Gpdhad something to do; He.did xU He 
 made no mistake, Then He advances from Nbah to another 
 . period, and so on. There arc types spread^all alpng in these 
 'previous ages or periods of history, which are^ recorded in the 
 Bible, by which we can see the progfess of God's work, and the 
 development of His plans forthe earth, and for His Church in ite 
 
 missionary office. ' ' ^ « *• \r- j -.u ««--*./» 
 
 Then I want you lo notice the purposes of God wuh reference 
 
 ^to Israel Any one who has read carefully, knows that God meant 
 
 M 
 
 m. 
 
A WKKK OF ni.KSSINi'.. 
 
 r.v.' 
 
 43 
 
 Israel to b« His mediatorial and mission»iy nation, foi the rest of 
 the world. He expected them as you can see by the checks He 
 put upon thenx for disobedience, not only to represent Him, by 
 being kept by Him, but that through them all, these outlying 
 nations of the world that had passed into the den^ darkness of 
 sin, would be recovered. And the history we propose to go through 
 very perfectly illustrates that very thing. How they fell from God's 
 purposes, ^nd in falling. He had to use the plans that He did for 
 keeping them alive, and recovering and carrying along His grand 
 purpose through that nation. " 
 
 Tlie purpose of God with reference to Israel is plainly seen m 
 the promise ke made to them atHoreb. Exodus 19: 5, 7- ^'If^— ^ 
 ye will only obey my voice indeed, and keep my covenant, then ye 
 shall be a peculiar treasure unto me above all people ; for all the 
 earth is mine. And ye shall be unto me a kingdom of priests and • 
 an holy nation." These are the words which thou shalt speak unto 
 the children of Israel, and 'Moses came, and called forth the elders 
 of the people, and laid before their faces all these words which the 
 Lord commanded him. And the° people answered together and 
 saH AH that the Lord hath spoken we will do. They were to 
 be a kingdom of priests, a peculiar treasure spoken of in Matthew 
 13, "They were to be a Holy generation," on the condition of 
 obedience. "^ . , . 
 
 Ntiwsturh to Matt. 21: 43, " Therefore say I unto you, the king- 
 dom of God shall be taken from you, and given to a nation bring- ^^ 
 ing forth the fruits thereof." }esus said this to this same people, 
 who had broken the covenant. What kingdom? TKe kingdom 
 of priesthood promised at Horeb shall be taken from you. ^ 
 
 I Pet. 17: 9, "But ye are a chosen gieneration, a royal priest- 
 hood, a peculiar people." Almdst the same terms of the Horeb 
 covenant applied to the New Testament Churcb. Thus we have 
 thisf— Goid gave the Jews the opportunity of being the kingdom 
 6f priests, of being the heavenly people spoken of by Daniel, of 
 being separate, and over the rest of the world* That opportunity 
 Va? take^ from them when Jesus left them for the cross, and the 
 Holy Ghost says that the people whom He is now engaged in dis- 
 covering and bringing out from all nations, is to be the peculiar 
 people, the Church of the living God. 
 
 Now about Israel, see Isaiah 61 : 6, " Butye shall be named the 
 priests ^f the Lord, men shall call -you the ministers of our God, 
 yet shall eat the riches of the Gentiles, and in their gloiy shall ye 
 boast yourselves." Israel has been hidden in the earth,the buried 
 jtreasure for three of heaven's days, .and that verse shows the 
 future of this same Israel. They wfll yet be a missionary nfitiosn 
 to all people, to bring thenii in to the covenant of Jesris Christ, . * 
 with pgace^ntf ri ghteousness throughout .the earth, while Satan is. 
 bound/for a thousand years. ' ^* ' 
 
•V 
 
 44 
 
 A WKRK OK HI.KSSllil''.. 
 
 ./ 
 
 
 I want to show you thin separate people, the Jews the centre oi 
 the aloty of this earth. The New testament centre pivots m the 
 
 Church. The Church is the heavenly P«0P>e' »»^« ^J .t^T^^l .f 
 earth. The Jews are the earthly people, who hold the rogiV ^« 
 government and have the represenAtive nations tributary to them 
 this is taught plainly in the Scriptures, an^.those who will not 
 believe thefiteralWord.are to he confronted w.thGod s HolvOhost, 
 stamping His own interpretation, on the nation, for the jews to- 
 day are back to Jerusalem in greater numbers than ever since 
 the return from the exile of Babylon, and no one with the^ word 
 of God in his hand, and the providence of God, telegraphed from 
 the whole world, can for a moment refuse to see tfcat he is marcn- 
 ing in stately steps right in the course marked dit in God s own 
 word, thousands of years ago, >i/j/aj we have read it. Another 
 thought; -In all the history of Israel, we have a type, a model 
 picture of the fortunes of the Church. If you want to know just 
 what the Church has been doing in/the past centuries, what 
 it is now doing ? study the dealings of God with His ancient 
 people, while they were the only ppople of God on the earth, 
 just as God has put on the Church the witness of the absent 
 Christ, while we are passing through this wilderness dark, the 
 world lying around us still in the arms of the wicked one, though 
 the people of the world often would have a culture wrought int > the 
 heart,owing to the benificent blessing of the Spirit of God. We want 
 to see this, because we often mistake the great and wonderful 
 light of Christendom, for the great advancement of the kingdom 
 of God according to the ancient prophecies. 
 
 The Word of God to the Jews is very clear, and as wc survey 
 that, we shall be reminded at every step of the identity of the 
 Jehovah of Israel with the Christ of the New Testament and the 
 Church./: :"//:?.■.■■•■■:,■■;■■ -i^ ■:; ^^.' >■■,. ■.., ,"■,,, ... 
 Now to take up the rcpresiintative men. You all know the 
 career of Joshua-, he was faithful from the beginning; he brought 
 a true-report, yet through God's grace he was permitted to be the 
 leader unto the land,and to take the place that Moses had occupied. 
 He had been with Moses, and had been his companion, you wiU 
 see that; he was appointed by God in Joshua i : 5.' God p«-omised 
 that He would be with him as He had been with Moses. Moses 
 was a type of Christ as leader and a prophet. So also we find 
 that Joshua was a type of Christ ; he was a leader of the people, 
 and he was the one who settled jn the land of Canaan. T^"J">. 
 -. he was anointed of God for that purpose. See Joshua i; 8. \^f^ 
 tookjmaiching orders; they had bc+n given to Moses in Worfjfe; I 
 Moses had preserved the words by Divine command, and that 
 book of the law was given for the direction of this leaditr of Israel 
 wjien he was taking the place of Moses, the representative of 
 Jehovah. As God in the bumin|f bush rnfipife?ted H>fnsr "to Moses^ | 
 

 \ ■ 
 
 . A WKKK OF IU,KSSIN<;. 
 
 ■ 1 
 
 4$ 
 
 Vi- 
 
 and Mo»es was then speaking to the second person of the Godhead, 
 so Joshua recognized Him, and worshipped Him as Son of Clod, 
 and not the S(jn oC man. Josh u;i 5: 13, 15. Jehovah established 
 by His authority that act -the sign manual in*iod's own hand, that 
 He is the Son of God, the eternal Spirit, co^^iuhl with God. Here 
 God took up speech, form, vision, manifesting everything that / 
 constitutes our personal present knbwledfe* of a person m th^' 
 body, the only ways that we can know what we know concerning i 
 being outside of us.' You find. the second person of -CfttKl, taktfig 
 up the human shape, and form, and manifestation, in evfcry variety, 
 all through the 01,d Testament till you come to the New Testa- 
 ment, and find tMf Lord God incarnate, the perfect man, the 
 absolute man. Therefore we have the absolute harmony and 
 unity of the whole Bible concerning one^beiqjr.Jrtamely, the Son of 
 God and the Son ot man. He is the single form of God known to 
 man, no avenue to God, ^o access to God, i)o thought of God, 
 no revelation .of God, no conception of God, except and only 
 through that One Man. ' Unless we get that truth, we are nowhere. 
 If we take up with every nonsensical idea through the country, as 
 a manifestation of God, we are in a place without any rock foun- 
 dation. God's word rs theloundation, the rockrbed ; God's word 
 'jl^om first to last, because His own Son is the way, the truth, and- 
 the life,— no bridge to God through any forms ef nature. Then 
 we want to preserve the knowledge of God steadfastly, as taught 
 by God in His human jjorm. . In these days there's a shading off* 
 from the deity of Christ, very perceptible in a great many quarters 
 where we would fain no! see it. There's just a letting down of the 
 standard, just a wilUngness to think Him almdst Divine, but not 
 the absolute unqualified worship of the Son of ^od, Jesus the 
 '"hrist, the manifestation of the mighty and invisible God. 
 
 During the tithe of Joshua, the people of Israel did pretty well. 
 The hnw wa^ with him and he enforced its ordinances f but 
 when Joshua died, we find another ijeneration who were ndt in 
 harmony with these laws. Judges 2: 7-10. That is an impressive 
 thought, the fact of a hol^ generation beirig followed by a genera- 
 tion that4iad forgotten, or had not known these things that God 
 had manifested, and been fully held by the previous generation. 
 
 What did they do. See Judges 21: 25, "In those days there 
 was no icing in Israel, and every man did that which was 
 right in his own eyes." You will notice that dilring the time of' 
 the judges, the Israelites had not obeyed the command of God 
 with reference to the Canaanites, but had, instead of being 
 enemy to them and expelling them, mixed with theni, anA^mer*' 
 mixed with thenCarid had commerce with them. Nojjp^ good 
 many .applicatiefns may be made of that, I only wan^ apply it 
 in one way. — Those of us who are believers, and have turned our 
 backs on our sin, should not then have any commerce with our old 
 
 4 
 
46 
 
 A wr.r.K or ki.kssiho. 
 
 
 1 
 
 foe.. We .hould not walk after th^uM. "^ '»;•/"';• ^"^^n 
 
 ki»i«*ir Affain n Sh loh by the word of the Lord. inow ousprvc 
 Jh'tiS w"as taken w\en ^e was a little boy^ He -^ -9- 
 •ecrated babe so given by his mother to the ^o"^ "*,'^**,[''*^^^^ 
 Ivi nn in the wav of God, put nto the House of God. I tell you 
 fherJs alrand consideratU in every one 6f these men I have put 
 out beforfvou There was not one of that had from his earlier 
 vear^been^gWen to drunkenness, and every other sm you can th.nk , 
 '^JlnH finally bantized and put up for a leader. But if you run 
 S^'rnui thVhisS of judg^^^ vou will find that God had to take 
 Lnv kfi^ of a She ciull fi J. Look at Jephtha that old pirat^ 
 Jobber Look at Samson. In getting them through that period of 
 Se^iistory?one judge was put up and another down every few 
 vlars G<i laid his command on any one who could take his ox 
 ISd and ^eep the people away. When He wanted a thoroughly 
 !nnH man He went to Samuel, who from a boy was sacred and 
 fovaltS^God I bvc toreadthit history, when I look arou.id me 
 and ^e the times, and see one after another make shipwreck of 
 fhem^fves remember that the Lord has alway. found a faithful 
 one fnainhe sId and dark days; and we need not fear the higher 
 criScUm although it is dressed up in fine clothes. The Lord will 
 fecffitXwn just as easily as He brought down Goliath 
 
 Samuc fudged Istael acceptably to God, but he anointed Saul 
 and David He was driven to anoint the King, by the clamour 
 of the reoWand made the selea by GodV choice, and th^S 
 bring* us to the next rcpr^entative man— David. ^ 
 
 rJ^t-^ 
 
k' 
 
 ^M" 
 
 ■ '■ ■*■ 
 
 
 S WEKK OF BI.KHSINC). / 
 
 it 
 
 I Sam. i6: 13, V Samuel anointed David and ihe Spifit of the 
 Lord came upon him." a Sam. $: 3-5, "The eldert of Iifftel 
 anointed David king over Israel." we see the time of David's 
 anointings. The Hrst^was done secretly. Hip had to be tested 
 before he <amc into power. • . 
 
 The UitA has revealed this to guide us with regiird to the life 
 here. David was % type of Christ, David was a king,— a king that 
 God would not suffer to build the temple because he was a man of 
 war. He had been through humiliulion. David said a great itiany 
 things that people lay up against him now ; but he said thetfn not 
 gs David in his carnal human nature, but as the representative of 
 perfect righteousness in God ; namely, as the representative of 
 Messiah, as he says, "The Lord said unto my Lord." David's 
 great Lord was teaching him, and he stood before the people of 
 that day as giving the word of the Lord. i- 
 
 David's sins are a great lesson to us. An infidel was talking to 
 a circle of young men: "Look at David," he said, "a man after 
 ' God's own heart, why we would have him in the penitentiary in 
 these days." A humble Christian stepped up and said, "Look 
 I here sir, you know that you Imire proved God's word to these 
 U^ young men?" "No,4-4QnitHrtiow it." "Well, when the prophet 
 came to David and opened his eyes to see his sin, he said to him, 
 this sin is very great, "because thou hast made the enemies of the 
 Lord to blaspheme." You are blaspheiiiing the Lord's word here 
 to-day, when you profess to say that David's sin was pleasing to 
 God." The man shut his mouth and walked out of the room. So 
 the humblest believer who reads, and knows how to use the sword 
 of the Spirit, i^n put to flight any argiiment of infidels; you have 
 got to know how to use it though. ^It is the sword of the Spirit, 
 not yours, and when the Holy Spirit fills you, there is nothing on 
 earth but what goes down bfeforc it. The Old Testament is not a 
 set of musty documents, but the sword of the %irlt, as much to-day 
 as it was in the hands of the prophets. . 
 
 ;rhe next man is Solomon, i Kings 1 : 39- I refer to the cove- 
 nants that God made with Solomon in the visions. You remember 
 that God said to Solomon, " you may choose what you please," 
 1 and Solomon humbled himself and asked for wisdom to govern „ 
 / this great people. And God was so pleased that He gave him not 
 'only the wisdom, but He gave him riches, and every thing that he- 
 had not asked for, "^ .t * 
 
 As David was a type of the humiliation of Christ, «ere we see 
 in Solomon a type of the glorious period that/shall come on this- 
 earthjwhen the kingdom of Jesus Christ shall overf^Ow and fill the 
 whole earth. Solomon's reign was the acme of the period when 
 everything was filled with the wealth of the monarA. But alas, 
 we find it didn't stand, because he broke God*s laws, and did not 
 U make his people go under the power of the law that was given to 
 
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 48 
 
 A WEER of BL^tSSiNCi. 
 
 /, 
 
 Moses, to Job, Josh a, Samuel anl David; ^#ich he so swfcetly 
 
 records in the II Qth Psalm. , , ^ tv.,^ 
 
 Then we come to Joash. 2 Kings 12. He^was a great reform- 
 er- he cleaned out the house of God, He got hold of the law, read 
 ft 'instituted the ordinances that had been i^id^^^^e, ^nd served 
 God according to the law of Moses. He was commended for it, 
 S b'ougS^srael up mightily during for^y yeats From 
 ?hat time on until about 450 years later you and them m bondage 
 and slavery in the land of Syna. , . .. ,-j »«» Wnre us 
 
 We find in that time, two men brought out and set betorc us 
 as hfstorfca? leaders. Ezra and Nehemiah. Ezra was taken up 
 with the study of the law of God, and the law filled his heart, .and 
 he roseVp, and the king granted him a decree, and he went back 
 To Jerusalem. But after a while things got into a worse state 
 Then Nehemiah was stirred up. He was prostrated and laiduodcr 
 a deep conviction of sin, and the Lord opened his eyes, and gave 
 him favour with the heathen monarch, and he got.a decree and 
 went with a company to re-establish the temple in the land. 
 One can gather the history from Malachi, who was synchronous 
 
 with the times of Nehemiah. ^ , t. r- j «*.«t 
 
 We have besides, Ruth and Esther. One shows how God went 
 out into the Gentiles to get a connecting link, the other shows the 
 link hidden in the world. In a recent discovery it has appeared 
 that to people who could understand it, there tS inlaid m the 
 Hebrew writings, the word "the Lord Jehovah," in the language 
 
 ° What a type of the word of God open to the child by the Holy 
 Ghost, and he sees the Father and the Son everywhere, from 
 Genesis to Revelation. Read it, as a mechpical process and it is 
 no use, but only hurtful to the one who is doing it. 
 Now three things by way of application :— ; - '% ^,. ., 
 
 -rFirj/.— these seven representative men were connected witn 
 . their God from the time ol.their infancy. Also, you find this special 
 direction to all, to open the Word of God. The people are^hungry 
 forit; thfere'sa famineforit. And too often they are fed on the 
 husks of rhetoric. But they take the word of God like bread. 
 
 5tf^tf»/.— The next thought is the progress of the truth to a 
 certain point, and when it became prosperous^ and popular it wept 
 down. It is so in the Church. When the Chiirch^ets .popular 
 and prosperous, then the people have to have a better building, 
 and S better minister, and by and by they lose all their power, 
 and then comes^ its downfall. _ u- r 
 
 Third.— Pride and covetousness through women, the chiet cause 
 of this downfall. Begin with Solomon because he was^at the top. 
 Solomon loved out-landish women, women from outside the land. 
 Now God has blessed women right along this period. /o;\all 
 recollect Deborah's great song of victory, riagar's song of praise 
 
 »■ 
 
-V 
 
 A WEEK OK BlKSSlNfT. 
 
 49 
 
 victory and prophtcy, but just the moment outside women come , 
 in, down goes the whole thing. 
 
 Now I am not opposed tn women being God's best helpers, but 
 I am opposed to women who deny God, coming in' and saying, 
 **Give us a chance and we will bring in the millennium in three 
 months." It is like trying to establish the kingdom by carnal weap- 
 ons. It is Satan's masterpiece, like his last temptation of the Lord. 
 " Bow down to me, and I will make you king of the world." That 
 is the temptation of the Church to-day. Why say " We will re- 
 form the world if you give us the ballot. We will banish sin of 
 all kinds from t^is city. We will punish drinking, and all kinds 
 of sin. Then you will see the Millenium." No j the Millenium 
 does not come in that way. It is very fascinating when you see 
 everything done by military music, and the marching processions. 
 "Why, we can take the world with this artny !" Now, we want 
 to guard against that, because the whole of this history tells us 
 that when they got to that point, down they went. 
 
 The Last thought.r-l^oysAty to the living Word. The power of 
 God unto salvation through the written words of.the Bible. The 
 living Word is Christ. Christ is the image of God, and He promises 
 to 4well within us. Let us remember that the Divine Son conde- 
 scend, to inhal?it me as a temple. Then let me guard it. Let 
 me be "kept by Him. Let me use Him well, and hold all my 
 powers and attainments and conversation tb His sweet and per- 
 sonal use, to be lifted out of the low level of my highest attaiii- 
 mcnts, unto the presence of Chr'st, and be filled with the Spirit 
 and knowledge of God, so far as necessary .for Him to use me 
 every way, and in every part, for His own glory. 
 
 SECOND DAY.— Afternoon. 
 
 THE CLIMAX OF PAUL'S PRAYER. 
 
 REV. ARTHUR T. PIERSON, D.D., PHILADELPHIA. 
 
 1HAVE nmde Choice of this subje«!t this afternoon, simply in 
 the hope that what has proved a blessing to me may be 
 equally a blessing to you. We shall take up the third chapter of 
 the Epistle to |he Ephesians, beginning at the 12th verse. ".In 
 whom we have baldness and access ^itb confidence by the faitl^ 
 of Him,"^-totheendofthechaptc%v^ , jp 
 
 There is only one way to read anl study the Bible, ^hd that W 
 first of all to get the conception of the object, purpose and pur- 
 port of each book of the bible, and then examine each book^in 
 d e tail in conn e ction with this conc e ption of the general purpos e — 
 
 \ 
 
■'•.V- 
 
 5° 
 
 WKKK OK BLKSSING. 
 
 ( ♦!,- K«nt The conception and object for which any particular 
 
 of ^ to the Saints whfch are ii TMfc us and to the 
 SSi,SfX^?»y 5.at V woAuo^-Mn jS^cS'Sf'^i^ 
 
 sians, invi"»='^ii ^^^ . ' /- nmolete •" in Thessgilonians, In 
 
 I^dSthefpistletotheColossians. In % oP?>on. .*J'^5„^^^£* 
 
 ISwer, aJmight, ind domidion, with all under H,s feet, and He 
 
 ' *I„"tre''seco;d^ci.aptet we have the elim« of participation eyen 
 '" ■ ""'yj'he Geu li les. Th e y a" -"age to p a rtake of , the 
 
 Sturl.'Se h%=«dne«;»d the gfo^" of Christ, and the middle 
 
 ■ ■ - : -■■■■■■ :. . i ■ ■-.. -^^ . . ■■ • .- f ;# 
 
 '■-- '■■%. 
 
A WEEK OP BtKssim;. 
 
 5» 
 
 all ol partition is taken away. Then wb have the fclimax j)f the 
 abitation of the Spirit in the believer,^ Ae 20th, 2l>!t, and 22nd 
 ferses of the 2nd chapter. Then in the third chapter w& haV^ 
 tjte climax about supplication. *ln the 4th cl^apterwejiave the 
 climax, 1 hardly know how to call it a climax, wheilde They grew 
 into 'an things. Put off the old man, and pMt on the new; tt- 
 ntwedin knowledge and holiness. In the 5th chapter we have 
 what we may call the climax of presentations, seven things said of 
 tHeXord and His Church. They are arranged in pairs untn you 
 eobiic to the last one. '• He loved hfcr and gave Himself for her, 
 Wp. Then one more mountain peak, in the last chapter, bc- 
 Sning with the tenth verse, " Finally, my brethren, be strong in 
 ihl Lord, and in the power of his might," . . . For we wrestle not 
 kgkiast Jesh and d/offd, but against principalitUsy TixA against 
 Ipoivers, and against the rulers of the darkness of ms worlO^ 
 'aglinst the spirits of wickedness in the heavenlies. 
 
 faul has carried us up five peaks of the mountain, and now 
 caities us up to the last,. on the principle that when you arrin the 
 heavenlies, the temptations of the Devil are the subtlest. When 
 yoj get above flesh and blood into the heavenlies, and feel yourself 
 Mmniediate corifmunion with God then you have the bitterest 
 a*d subtlest warfare of all. ^ -» 
 
 Now I WMit you to notice the middle climax, the climax of sup- 
 plication. ••NX)w unto Him that is able to do exceeding Abundant 
 above, all that\we askor think, according to the power that 
 worketh in us, uhto him be glory in the Church by Christ Jesusr 
 throughout all ages, world without end. Amen." . 
 
 Paul climbs to this heavenly height in Christ Jesus; There are 
 two great Alps here. The first, love, and the second, power. And 
 it is by ascending to the height of love, that he could ascend to the 
 height of power, and so to reach the climax of prayer. 
 
 You will notice that His prayer is that "He would grant you ac- 
 cording to the riches of His glory, . . . ''that ye being rooted 
 and grounded in love, may be; able to comprehend with all saints, 
 what is the dreadth and length and depth dnid height, and tO know 
 the love of Christ which passdth knowledge* that ye might be filled 
 with all the fullness of God.y • 
 
 , Z,^£ and Power unite to^ncourage the believer to pray. Love 
 ^without poWier would not encourage us to pray, for that would be 
 impotent, and helpless. Power without love would not encouragfe 
 us to pray, for that |irould be malignant and destructive. But 
 when you have infiniti^ower backed up by infinite love, and in- 
 finite love working th/ough infinite power, then you have the two 
 grand steps by which you ascend to this climax on the subject of 
 
 prayer. 7 ,, . 
 
 Now how does the apostle seek to set love before us. He gives us 
 the dimensions Of it. He invokes the science of divine mensura- 
 
" V 
 
 i'4. 
 
 P 
 
 52 
 
 ^/ A WEEK Of BLESS!Nl>» 
 
 lovc ui \3ru« p I* rt over »^ dozen times* ana 
 
 ever way w* look at 11. - tou in«*y, i"»»» ;* _ v ^ ^ snur- 
 
 to signuy *'"»;,y^^* .,,^. <p_j :. Love' whichever way the wind 
 S«*' height I hlveheard this-quoled by^ipisteKsJorM oM.mev> 
 
 this Diana worshippers? PFli«t«'^<>T^\*55^^^^*^^^^ , 
 
 ♦K-, m:/irtiA wall Of Dartitiorf and Gentiles and Jews aince ^r^ eiu * 
 bJlc'S'S *?Ltee".nt. and sh.Ube.feirow.h*irs m th* s».e 
 
 Sef and to the most abandoned sinned. ,\*« ^™Ap'».?^' ^^J 
 Seginning. It had no,beginnmg„and ^1 ^« "° «"^i^«,/gS* 
 Christ is able to saveuiilo the uttermost all that comf unto uow 
 
 '■^J^i.l'Slh^^^bod. -u is^^;^j^^ 
 
 U takes the sinner out of the mire of perdition, and sets ftis leei 
 
 -SSfeS?^S?;^n?S^I^"»4 
 
 of theto«0.at^l^^^^^^ blesking, andjnaftes »s partaters of 
 
 01 ™*,'°'*'f7i/' . ° Thm hesavs in the loth verse, that aU we.can 
 
 t: TSr^^^a paradox andyet^t^is {V>l!^?^X^S'to^ 
 thev were sending for the Atlantic Cable,^hey came lo J019C 
 
 ' *I^':^<^SS^ Seepest sounding line lajkjd to touch^bo«^ 
 f a t>i»ms down the lead swung perfectly cl ear. AU they ^ n e^^ 
 larinima wv /T. ^. ,u^„ J^pr,» unfathomable, .that they 
 
 -ItOODJ 
 
 ■^:^:^fWW^^^^^^^ 
 
 1 '■ 
 
 '"-.> 
 
 « 
 
 • -4 
 
. V! 
 
 A vIekic ok BLESSIHG. 
 
 53 
 
 le, ;t\>at they 
 
 nea^uftd ,Tokrtdw that id to know a great deal. Wh*i yw ^ 
 rnot^tha you can't know, the loV of Gt>d, and jhat even the . 
 ISgSs desire to know and cannot, you arc full of the fulness of 
 Cihe knowlcdKe of , God. ... , , < t. i_ 
 
 NowToueom«iiothepo 
 af Dowcr, and power is in front of lovq, when' power arid love upile, 
 i^hat shall we not say about the blessedness of prayer. 
 
 These last two verses We aclinia^c, ^vkind of moungin pjak 
 ,iihS^ summits, iry^u Will take th6phmse«UntoHjm/y^ 
 M notice thatit begins both parts ot ^he Doxology. "Untohim 
 khat"sabW' "Unto liim be thV glory." You can put this phrase . 
 nThe centre aiid re»<| from it both- Ways. What is tbis climax ? _ 
 Siinply pilingdiie thou^kf^nd consideration 'upon^nother. until 
 rh??2ry ape5 % reached You remember^e old story ^of the 
 itans.iow th«y piled mountains together to scale to heaven, 
 lo Pail doesberc.*^He deals withwhat some people callexaggera- 
 ions the word hypferbole better expresses the idea. The hyper- 
 Si* a curve in geometry, which has a definite curve anda definite 
 &e, but the extre^nitiesof the curve go off intoinfinity ajidnjvcr 
 iieet* tt 4s bn^ of. tlie mysterious curves of Geometry. Th« word 
 neaitfto throw vor shoot beyond^is when you shoptan atrow oyer 
 he marfcr the ariowfofms this peculiar curve in its^ course, the - 
 ferid orwhichnever meet. Now the hyperholfe of_ Paul consists in 
 his endteavpur to express divine things by heaping together the 
 utmost possible superlatives ^nd exaggerations of lan^uMe^. As an 
 SamplftaloWhe i|thand 19th vpr^e of the ist^chaj^tt of Ephc- 
 S ^*ThS^wemayknow.what-.is ihe^ hope of hiiTcaiting apd 
 \^\iZ.\.i\^i»ncheso/ the glory of his inheritance xn the saints, and 
 what fs the exceeding greatness oim^o^^x to us-ward who believe 
 According to. the working of his mighty power." Words catinot 
 express the ideain any tongue/ Again look .m the 8th verse of 
 'the third chapter, ^'^e^s than Ch^ leist," and " unsearchable rich- 
 es of Christ." You caAnpt CounJ His treasures. 
 . lustso heref therearpeightstagesto this climax in the2oth verse. 
 
 1 . "Uirto him' who' is able to do," a simple statement of ability.^ 
 
 2. Whatwe aSk. v ' v ° 
 
 3. y4//that we.ask. - ' . * ; 
 
 4. What ^^think. * - ^ '.. - • ; > 
 
 5. Allx}&ix wje think. ' ' ' ■ . > 
 
 6. ^^(>w £^11 that we ask or think. _ % 
 ' 7. ■i4*««//a«//>' Above all that, we ask or thmk. • 
 
 8 And EXCEEDmoLY abundantly ^bove all that we ask,or think. 
 
 And the inbre you thinlc of it, the ^nore wonderful this js. It is 
 
 still stronger in' the Greek. And I ofteii wish our children could 
 
 be tauttht ISew Testament Greek in thevSchoolSj instead of German 
 
 ^\ n? I. n tin^so that they could- see the beauties of the 
 
 N 
 
 or F 
 
 le^ cannons '\ ^c^i^6^^\n^\y^]rm)^^- Thef-eS a word, in iKfe^reek. which 
 
 J,.' :*,^;:...v' 
 
■t 
 
 i 
 
 . * . • 
 
 54 A WKEkvOK in.ESSiNO, 
 
 means ibundance^d a participle, and^t means ^over-abfind^^^^ 
 
 Add another and itmeans, the' *r.«^ 0/ %*«>^'^«''{,?^^ X?t 
 ance, and that is the word used here. "Now unto Hun that 1 
 able to do in excess of the superfluity of .abundance oyer all that 
 we ask or think. Could the maddesi idiot in the ^oMMjm, 
 thing to that. If you don't think that is the heavenly height about 
 prater, I ask you to stop and think of it tor a minut^ j 
 
 You can ask great things can't you ? 1 \ ' \ ^ i ^^J^ . 
 
 But what a small portion what you can rt^^ 't^'a'l^i^ihrwWch 
 ihink. There are longings unutterable. "B*^*^®*^ t?n ^S,^ SlLd^' 
 do hunger and thirst after righteousness, far they s^^n be JiUed. 
 Can you express hunger and thirst in words i So in Romans 81 ^6, 
 a7^eHolyV't"ma\eth int^es«^^^^ 
 
 cannot be Gtte*red." Two things in the B'^l^t^^KUnl^rHftei" 
 able"; viz., theecstacies of the third heaven » which Paulwashfteft 
 and thegroanings of thebelieverVsou, which qnW the H^^^^ 
 
 cap intent- "a^« y«»»°» had 4fc«»res fo^Gjldwhich youcouW- 
 not utter>rYou^ld only sigh and groan after OjhI. ^ And P^^ 
 hear your groaiSx. He can make a little chalice of your prayer, 
 overfJowing^iyKBSa^and with theexcess of Ihe superAmty of 
 abundance; rv^n I got to that, I said,- lopk here, yo^^av^e never 
 prayed yet,anii«6ove all you have never believed VCt- 'You can take 
 Iioldo* the inanite loveand the infihite powerof God,aA4God cando 
 
 for you exceeding abundant above all, that yoiTask o^^^'-... 
 Now, the other climax, I shall only 'ntimate., It starts wuh 
 the same phrase, H Unto Him," The stages ?^e:-i.^Unto H rn 1 
 m the Church, a: By phrist Jesus, .^^rougboiit all .ages. 4- 
 World without end. 5- Beglosy. 6. ffmen. ^ _^ ^u. ^,, 
 Now let us look atthe philosophy of thrs subject as brought out 
 in this epistle. There are two things I want to speak of; Ursitne 
 conditions in Gqd. Second, the conditions in the believer as to 
 
 prevailing prayer. . , . , , ^ ^ r ' ^u 
 
 Power and love m^st unite in God as J said before, before the 
 believers can come to God with confidence. ' , ' ■ . " 
 
 Notice how in Heb. 4, last verse,.Paul says, "Let us therefore 
 come do/^fyto the throne 6f God." In the Greek tl?at word bold- 
 ly might be translated "^fli/4'A as with uncovered- head. We 
 cannot disguise anything from Him, So let us come uncovered 
 to Him No thought of disguising, for He is ready to -forgive. ,. 
 Throne of Grace. There are seven thrones m the Bible. 
 
 I, The Throne of Wisdom Psa. 11: 4-. ' ; 
 
 : 3, >' •' " Judgment. Psa. 9: 7- , __ _ _ ^ 
 
 3 " ' " " Righteousness. Psa. 14:6. 
 V J .i^ .t « Holiness. Psa. 47: «• 
 ;- ■ -5.-. '• : '"'■ " "Justice. Psa. 89: 14 
 
 Tv. 
 
 <7. 
 
 7v 
 
 -IT" 
 
 Glory. Jer.i4:2i. 
 "Grace. 
 
 ■■ ';iBg- ■ 
 
y 
 
 A WJCKkOk Bl-ESSIN<i. 
 
 y 
 
 We are not told to come to any of the other thrones boldly, bc« 
 cause His wisdom would penetrate all disguise. His ;«j/ir<rtf would 
 deal out punishment, we could not stand before His rtghteous- 
 \\\i hofinessaxvdi glory viovX^ srtitc and drive us to outer 
 
 n«ss. 
 
 darkness. We' can only come boldly to the throne^ of grace, 
 because rra<» ift favor to the und^erviiig;. ' 
 
 Now about the conditions In the believer. "Accordmg to the / 
 power that is in us." It seems to me that that expresses the 
 limitations in the believer, to the exercise of God's power. All 
 true blessings come inwardly and not outwardly. The highett - 
 blessings come not aal the rain upon the soil, but as nutjitlop 
 comes to you through your digestive organs. If you have diges- 
 tive energy, you assirtiilate your food, and it becomes we, and 
 muscle, and nerve. Sb with God. LetTme say revcre^He can 
 dg nothing for you except as your power to assmiilate the- good 
 iSat HAis rea4y to give you. ♦< According to the power that 
 workethinu?." See also Ephesians i: 19, "^cqir^inpr to the 
 working of rtis mighty power which He wrought ifi Christ when 
 He raised Hip from the dead." The same power must wOTk m 
 ;the bclieverr^So the exceeding greatness of JJls power in the 
 believer can only be measured by the exceedm^ greatness of n\% 
 , power in raising Jesus Christ from the dead. . . v • w 
 
 In conclusion* look for a few mmutes at tnese limitations in the 
 believer^the limitations of faith, and the limitations of fellowship. 
 Two things are necessary td true prayer m the beliel^eift ^hc 
 operation of the feloly Ghost, and the operation of the Son pf God. 
 The Holy Ghost interceding i« the beWcvfer, and Jestis Chnst 
 interceding for the believer. The true b^liever^ has the Holy 
 Ghost praying, in him, and the true believer prays in Jesus Christ. 
 JnXph. 2: 18, we have the Trinity introduced m relation/ to 
 .prayer. . 'Tor 'V*ri?«jf A him (that is Jesus/ Christ) we both/have 
 access ^oirt Spirit WfiA? the Father." 'Hiit is thp philo^hy of 
 
 ■prayer.' '--'V ■.'•■■. .■"•-■■■ ".•^^'-.v - -.l- -■■."■ ■■'^'^t' /<-"' > '' 
 
 Read Rev. 8, and you see the intercessjon of Jesu9_CWist for u^ 
 
 ' before the throne. Prayer is an unu§e4 motor in theT Church of 
 
 God. The dsjis of prevailing pJrayer seehi to be almost gone by. 
 
 Now aboiit the intercession of Christ. The ruling/phrase of thi? 
 
 epistle 'is "in Christ." ' In compiling thc^ story of the four Gospelfe 
 
 in one, a little w^ile ago, 1 discovered a progressive revelation on 
 
 the subject of praVer. Yoii will find 'that there are three stages 
 
 of player. Jhefirstisin Matt. 7:7, "Ask aiidit shall be given jrou, 
 
 seek and ye shall find."/ That is simply /skihg and rei^iving 
 
 The second great leSson is in Mark, ^'Whatsoever ye 
 
 p^yer, believing ye sha/l rccfeive.". Noyit is prayer wo 
 
 fiith. But in John i6t ^3, we get the la^ great lesson . 
 
 *'In that day ye shall ask in My N ^ me/ S r r . . . Here the beheyer 
 
 is told to ask in Christ's. name. This ^ the third grea/ elevation 
 
 _ ■,__ ^. ,_• U- 
 
 it? 
 
 > 
 
 ask in 
 
 ing in 
 
 prayer. 
 
•>-! • 
 
 5*^ A WKI'A OK Ill.KSSIN<; " 
 
 in the >ubject of prayer. What is i,t to ask in Ciirist's name? 
 -Christ's name represents Him. The jdisciples you remember were 
 asked in whose name or power, they had dQne.theiy miracles. And 
 when Christ' says, "ask in My nnme," they came to understand 
 for the first time their identification with fesus Christ They were 
 to be one with Him. absolutely and eternally ; and now Christ 
 says, whatsoever you ask of the Father by virtue of your identity 
 with me; yc shall receive. When in Belfast I wanted to g(o through 
 the works of Marcus Wai;d & Co , my host, being a friend of theiie 
 gave me his card to present at the door, saying that they would 
 let nie in. Now when I presented that card to them, was it I 
 whoffiTttiEy were obliging by letting me in? No, but it was my 
 friend, whose name was upon the card. I was simply the bearer 
 of the request. So with a letter of introdUctibn, it is not the 
 bearer but the sender of the letter, whom the recipient m«fans* to 
 honor, when he shows kindness to the bearer. So it is when I go 
 to the Father in the name of the Son. By^t ason of my identifica- . 
 tion. with the Lord Jesus, it is not I that am. praying, but it is the- 
 Lord Jesus Christ that prays in me. He is the suppliant, and I 
 bear the request, and because the Father cannot refuse his Son 
 He cannot rtfuse me. This conception Ijurstupon me three years 
 2tgo, and I believe has beejR the greatest ,blessmgt tfaflft «ver came 
 Upon me in my Christian infe. But let me give a. word of waining. 
 You limit God by your want of 'faith in Jesus, or your want of 
 fellowship with Him. The least sin you voluntarily indulge in, \he 
 least voluntary conformity to the woifld, will make you lose your 
 grasp on the faith, and your sense of fellowship with Christ, and 
 will dim your consciousness of spiritual things. And never have 
 I deliberately, in obedience to the call of God come into closer 
 reUiions with Him, laying aside every sin that hinders my pro- 
 gress, but what it seemed as if the scales iell off my eyes, and I 
 could read the Bibld like a new book. We talk about the duty of 
 living^aeparated froni the world, and maintaining fellowship with 
 Christ. We would lose sight of the duty if we knew anything 
 about the delights of it. Mil.ton used to 'say that the burdens of 
 the Lord were so sweet to blar as to be like the burdens that, a 
 bird carries in her wings, or a ship carrietin her sails. Bqnar's 
 testimony at Northfield, was, " I have no word, except that for 
 fifty years I have not had a day pass by without uninterrupted 
 access to the Lord Jesus Christ at the mercy seat." >laintain 
 fellowship with Jesus ; tate Him as your real Saviour^ and as yoiir 
 only salvation, and you will find your doubts wanishiijg.. 
 In ninety-nine out of a hundred cases, doubt arises from the want 
 of fellowship with God. And I think if we maintain fellowship 
 with God, if we keep up our access to God through the dpset,'and 
 allqw nothing to come between u«5 and the Lord Jesus Christ, we 
 should then when wc got into the heavenly heights, where the 
 
 \ 
 
■ \. 
 
 A WKf-.K OK HI.K^SINO. 
 
 57 
 
 1 ■ ' • ■ 
 
 clouds and mists of (kmbt ate far below us, be able to look into 
 
 the clear blue sky »vhere no cloud ever floats, and where the sun- 
 shine of (»od al-wayS shines. * ' 
 
 ■ ySECONP DAY. -Afternoon. 
 
 . I'llEjSE^^^^^ COMING: IS IT PRtMILLENNIAL? ^ 
 
 ; / :^ O.D., MORRlStO'WN, N J. 
 
 ;'/i MONG a/nuniber of people presenting themselves to the 
 J\. session of the Church 6f^ which I am pastor, far examina- 
 
 tor I 
 
 tion for Churdi membership, was. a little gitl, about tWven years 
 >0f age. I said to her, " Marion what makes ybu think you are a 
 Christian, and one of God's children." "Why the more I know 
 ftDOut Jesus, the better I love Him,", she said. Well, that answer 
 settled the matter. She gave the'best possible answer. That in- 
 cident came to my mfnd wbile Brother Pierson was speaking to 
 us; "The more we know about Christ, the better we shall love 
 Him." And then there is this other thought linking what he has 
 said to what I am about to say, namely, the words of Jesus.-Him- 
 ^elf to His disciples, -as they were sorrowful in anticipation of His 
 depf^rture from theni. '" If 1 go to prepare a place for you I will 
 come again and receive you unto Myself, that where I am there 
 ye iMvbe also." If it was a blessed thing to sit heri this after- ' 
 no rrSTour brother showed us but of the Word the deep things 
 of God, and the privile'-'Cs of the tjeliever in Christ Jesus, what 
 will it be when Jesus Christ comes for us to take us unto Himself, 
 that we may be with Him where He is. " Q wha^ must it be /ade 
 there." And, therefore,, my topic comes in in a good place. It is 
 almost- unnecessary rhaf I should ppeak, foV^ if your hearts have 
 been kindled, as I doub* not they^ave been, what do. you wish 
 for, but that the day^may hasten when Jesus sh^ll come Himself^ 
 and receive us unto Himself, that we may be where He, is. lA 
 want the Second Coming to be pre-millennial. I know theWoitr 
 of God says it will be^o; atid that is our study this afternjbOn. 
 
 Let me first state two or three points which are generally ad-- 
 mitted whether men believe in the pre-millennialor post-millennial 
 coming of Christ. First, that Christ will come again, and conve 
 in' person. So iew deny that, thai it is not necessary to dwell 
 pon that at anylength. Somepeople speak of Christ'^ having come 
 t the destruction of Jeru^alerh. Some that His coming means > 
 at the death of thje believer. Some that it was in the power of the 
 Holy Spirit on the day of PeJiiecost; or in certain great crises in 
 
|8 
 
 WKF.K OV ULkSSINO. 
 
 1^^ 
 
 WW, 
 
 
 k..l'>T,^' 
 
 humiHi history. But all these P^^^^JJ^.^'^'i^V^Twiu'S a'i^Hod 
 final advent, and in person. Second. That there will ^^ J^"* JJ 
 Of universal blessedness for the ^world, which »« ^auea inc 
 millennium.* Some hold that we are in the "^«^^«"»7X'Wo d o^^ 
 Christian dispensation is the mdlenn urn P^S-TJ^J Vn.wers that 
 >G<mL I will liivc one text whkh I think sufficiently answers tnai, 
 ^n wiS'wI^it we know about the state qf affairs in the world. 
 l^ShTlArLTi^^^^ shall beat their swords into plowshares^ 
 is their sbeaw into pruning hooks: l^ations shall not lift up 
 J:td%in7t naS Seilher' shall they learn war any more^ 
 Referrini of course to the millennium. Has thatccme tmw? A» 
 the natimis of Europe are but military camps. The whole so- 
 ^ailed^cSap worff is bflt one Rreat military camp ajddr^^^^^ 
 ground. If thii^is the millennium, Isaiah must have been crueuy 
 Kken. Andy,t Exe^etes^ and SchoUr. in despj.r at having 
 been compelled by what they find m the Word of God, to give up 
 fhrp^pTt viewVat the iorld ij. to ^et better .^y^^l^^J^^^ 
 that W aid bye all the inhabitants of tV earth will be converted 
 have Idot,ted this view, that the millennum means the ,^^^^^^^^^ 
 oroKress of the Gospel, and of the increasing light and mteHigcnce 
 StSe present a^e. and all the time the worFd js full ^^^0"% and 
 sighing and dying, s(n and iniquity, war and Woodshed They 
 : call us- pessiiniJts, But Won't know aov «»^«?nr^^^?'^tl^!J "1^^ 
 pessimistic than what is called the "hiocfcrn view" of sf P\ajf /P' 
 viz that we are in the millennium now, and can expect only a lit- 
 tle bettering of thfs condition of things;, and as for th« "J»»ennium, 
 "when the Glory of the Lord shall fill ^U the earth a*^ the waters 
 cover the sea, when all shall know the Lord," they don't iMslieve 
 that, because'they see no signs of it. I '^n^Z,^^^''^. 
 to the full. I am willing to be a pessimist on the other s>de, one 
 who believes in absolute fellowship now, and glorious fulfilment o 
 God's Word for this world in His owji tinif , m "'*.o^ w^V' ** 
 tlie coming of the Lord Jesus Christ. ^,^;- ;, , ,^ ^ 
 
 It tnay be well to note certain points not included m our discuss- 
 ion; for thrs question should be kept distinct from a multitude 
 of questions connected with it, which often throw difficulties in the 
 way of one who is studymg this subject : namely, as to the tirpe ot 
 the second coming of ChHst, or as to the nature of the millennium, 
 about which we have nothing tw say now. ' The question is simpiy 
 this : Which comes first of these two conceded, events ? Hoes tne 
 millenium come before Christ, or Christ before, and^^to introduce/ 
 
 the millenium ? , - . . ,:.^<^tj 1.1-1,^0 
 
 Oneway I have of settling this Question, is this. The>Uibie nas 
 a figure of speech to designate God's ecclesiastical system, and one 
 to designate the people of the wo r ld ' s ecclesiastical system, namely, 
 the bride and the harlot. The bride is the name given to God s 
 - chosen ones, Christ- is the bridegroom. The harlot is the wbrlds 
 
'■■/ 
 
 A WKRK ol- III.RSSlNr.. 
 
 ■\ 
 
 §9 
 
 lystem. When the brideKrooiii has left the bride for a season, . 
 will it satisfy her that the husband send heif the title deeds of some 
 inheritance, gifts, jewels, diamonds, and all precious things, with 
 no mitntion of his coming himself? Ah ! no. What does shecltre 
 for 'ill these things: What she wants is to have himself come, . 
 But the harlot does not' care about any particular one, if he who 
 wants to be her lover will simply pour into her lap, riches and ^ 
 silver and precious stones. She can 5nd any amount of lovers. 
 And that is the distinction between the pre-millennial and post- 
 millennial doctrines. / 
 —Now the question has been statei), let us not<^a few signifi- ~ 
 cant facts. It is a remarkable tact that the Apostle of the 
 Gentiles gives no intimation in any of his letters of a millennium 
 before Christ's return, but rather the contrary. No single text in 
 his writings can be taken to give any intimation of a millennium 
 before Christ comes. We find quite the contrary in his writings. 
 We find that the Whole power and impulse in his evangelising 
 labors were tight in the other direction. His motive in preaching 
 was " if by any means he might save some," a few to be "gatherea 
 out," that the " Gosp«l should be preached to all the world." 
 
 In 2 Timothy 3, he tells of the state of things continually exist- 
 ing, in which and through which he is preaching, ^d commissions 
 others to preach, and exhorts Timothy to go on preaching. He 
 says "in the lifist day,"-peril()U!} times shall come, when men shall be 
 lovei^ of their own selves, covetous, boasters, proud, blasphemous, 
 andio on. 2 Peter 3: 3, 4, " In the last day scoffers shall come, 
 etc." This state of things is to exist until and to the end ; and the 
 Gospel is to be continually preached to the end. Now take up 
 for a moment 2 Timothy 4: 1, •* F charge thee before God, and the 
 Lord JiBSus Christ, who shall judge the c^uick1SM4he dead at His 
 appearing and His kingdom." Of cours#if that were the correct 
 wersion, it would be a su-ong argument^againsfTw; iFHe were 
 to judge the quick and the dead at His coming,^^!^! would of \ 
 course be the end of all things. But that is ri«l^corr«:h' The re- 
 vised version and the Greek very VKitktsfhow the truel^eaixing of 
 that verse. "I charge thee in thr^ht of God, ahd^ll|i[^:^4* 
 Jesus Christ, who shall judge the quick and 4he dead, and by^is 
 appearing and His kingdoiUy^ {\ charBe^hee)^ nialu ia^a grea t 
 'd^stinctron as you at once see. ^ ^ H' 
 
 See Acts 15: 13, 14, 15, 16. Hfere We have giv^n'the jarder of 
 events in the New/ Testament, but referring to Old TestametJt 
 ScriptureSu"*' Simein hath declared how God at the first did visit r 
 theGentiles, to take out a people for His name, and to this agree 
 ,the words of the/prophelii, as it is"written. After this I will re- 
 turn, and huihl^igain jhe tabernacle of David, which is fallen 
 down and I will build again the ruins thereof, and I will set up 
 that the residue of men might seek the Lord, and all the. Gentiles 
 
 - . W •■"- — — 
 
rfZ 
 
 tT^ 
 
 ^4. 
 
 *^i 
 
 ^ 
 
 te . A WEKK OK BLKSSIMli. 
 
 upcm whom My nameU calle<dl, lalth the Lord, who docth all thcte 
 things." That i» the order of events we are trying to estahlish 
 here. When the millennium takes place, the Lord Himself will 
 build «pthe tabernacle of David, but while He is absent and m 
 til He comes, that is during the present dispensation, ^'<^4fvi 
 
 \calirng o«t a people for His name, from among the people ofj"* 
 earth. When the time of this calling oUt •f this elect body," 
 Church, is ended, then comes the next thing mentioned the! 
 namely, " 1 will return and build again the tabernacle of David' 
 which has fallen down and set up the ruins thereof," the restora- 
 tion of Israel of which the prophets are so full. They are to be 
 
 , brought back again and made food's chosen people. Now com- 
 pare this pa§sa)^e with what the prophet Amos said, and there 
 you have the Divine order, first the scattering, then the restora- 
 tion. Amos knew nothing of what was to take place between the 
 scattering of Israel, and the building up of the tabernacle of 
 David. Me knew nothing of the eighteen centuries and this pre- 
 sent dispensation. But at that council at Jerusalem, Simon tells 
 that God must visit the Gentiles to take out a people for His 
 name. Then H« says, " after these things," after the calling out of 
 the Church, " I will return,' etc. That it the scriptural idea, that 
 there cannot be a millennium until the coming of the Lord, for 
 the Church is to continue as a Church, a "called out body 
 until the Lord Himself shall come. 
 
 Now take another proof, i Cor. ii: 26 . "As often as ye eat 
 this bread and drink this cup, ye do shew the Lord's death till He 
 come." That implies : First— That the church as a suffering and 
 a witness-bearing body,testifiestoa suffering, rejected, and crucified 
 Saviour, till the Lord come. You cannot by any possibility of 
 language, or imagination, have the millenium or the c^verted 
 world, so long as the Lord's supper continues to be observed, for 
 as soon as the world is converted, and what we. call the millen- 
 nium ushered in, there can be no suffering, testifyirig, witness-bear- 
 ing Church, to the fact of a dying, crucified and rejected Saviour. 
 Now let us take the testimony of Christ and His apostles. 
 Take the parables in the 1 3th chapter of Matthew, concerning the 
 mysteries of the kingdom. Whatever else they mean, theyi,mean 
 that He was going to tell them something of the kingdom of 
 heaven, which they were taught to pray for. And where in these 
 parables is the place for the millennium until the Lord comes, 
 Take the parable of the wheat and the tares. The field is the 
 world. The seed is sown. The wheat, God's people, the good 
 seed, and the tares continue together until the harvest comes, 
 when the_ Lord shall send forth His angels to gather the wheat 
 into His barn, and they are the children of the kingdom, that 
 for which we pray in the Lord's prayer. No one can read these 
 parables and show that there is to be a millennium before Christ 
 
 •% 
 
' 7 
 
 
 >•' 
 
 , 'x 
 
 'ii 
 
 A WKKK 0> HLF.SHING. 
 
 ■./•■» 
 
 fli '■.',^ . •*! ;, ■■\|;y 
 
 INl 
 
 That discovery was lik« 
 U|fM.-tors of Divinity, and 
 
 comes. In a council of ministers ftiany years ago, before f^ad come 
 to a knowledge ol this truth, on^ of them took up this parable, 
 and from that part of it. *'and the field is the world, and the harvest 
 is the end of the world,'' he pointed out to his own satisfaction 
 [^that there wa» to be no hanflest until the end of the fKOrld, as dis- 
 foving this truth. Hut ^en I went home I took a Greek Tes- 
 
 lent, and found there ^wre twcAiifferent words. The field it 
 \e world, the " /Cosmos" and thffharvest is the end, not of the 
 "^^ kosmos," but of the •' Aion," WH a/;^t, 
 a flash of^ffbt to my mind, and yet 
 
 makers of theology, and I may refer to 'We venerated and now 
 sainted Dr. Hodge use that phrase ** End of the world," in their 
 systems of theology, as meaning just what people generally sup- 
 pose it to mean, the end^ of the world. The harvest is not the 
 end of the world of the ?|fnate rial things of the world, but the end 
 of the age. 
 
 Turn now to Romans^: 19-23, "For the earnest expectation of 
 the creature waiteth for the manifestation of the Spns df God, &c." 
 Wt are told that this refers to the resurrection. "The creature is 
 to be delivered from bondage and corruption." When has that 
 been done. Some people tell us that -our telegraphs, and telephones, 
 and electric lights, &c , are delivering the creation from" this 
 groaning Cjuidition. I tell you the earth groans more than ever 
 to day froij|B|fcvery fact of railroads and telegraphs and the like. 
 If a tamine^lf^ pestilence or a war break out in any part of the 
 world we hear of it next morning; and we must groan in ourselves 
 if we ha^e any ieeling for our tellow-beings when we read that f 
 whole tiiand with hundreds of thousands of inhabitants was sunk 
 intoothe depths of the sea by a tidal wave. No, no; the whole 
 creation is groaning, waiting for the coming of the Lord. The 
 resurrection is to take place first. When? Why when Jesus 
 Himself comes to raise the dead, and enrapture the living. See 
 also 2 Cor. 1 : 3-8 incl. 
 
 Another great line of proof is Israel, the Jewish nation. Take 
 Ps. Ill: 16, "When the Lord shall buiU up Zion He shall appear 
 in His glory." Zion h^s not been built up yet. Take in this con- 
 nection Isaiah 25: 6-8 and compare it with i Cor. 15: 24, "Deatb 
 swallowed up in victory." When is that to be. Turn to Is. 25, 
 and you have the grand millenium passages there, the earthly glory 
 of Israel, connected with that period of which he speaks. How 
 exactly that fits in with the 24th verse, reading also the 23rd 
 verse, (i Corinthians), *' Every man in his own order shall be 
 raised, Christ the first-fruit, afterwards they that are Christ's at 
 His coming, then the end when He shall have delivered up the 
 kingdom to God, etc ," and . so on to the 38th. You see by Isaiah 
 that that period of glory refers to the time of Israet^s restoration. 
 See .ilso Zechariah 12: 9, lO; 14: j^ 16. ; Zechaiiiah was not speak 
 
 ■>?*., 
 
 
 1 "' 
 
 -,-^" 
 
 
 ■4^ 
 
 ./f\ 
 
 
 ■..«. / 
 
6y 
 
 A WEEK OF BI-KSSIN(;. 
 
 ing of the Babylonish psiptivity, for he lived at that end of that 
 captivity; and in that 14th chapter he u$es literal language. 
 Speaking of the day when the Lord's foot shall stand on the 
 Mount of Olives, and then goes on to describe what shall follow 
 when the Lord shall be king over the earth, and Israel shall rejoice | 
 again in her temple, and holiness shall be written on the very bells 
 of the horses. That all takes place when Jesus comes and stands 
 oh the Mount of Olives, appearing there in His glory according to I 
 the prophecies. We have the same idea in Romans, 15: 25, 26, 
 ^ compare also Luke 13: 35, ''Your house shall be left desolate, 
 . . i . until the time come when ye shall say, blessed is he 
 that cometh in the name of the Lord." He is coming first to 
 pour blessing on Israel, and there can be no blessing on the earth j 
 until Israel has been blessed. 
 
 Jesus answered this very question as to the time of His coming I 
 in connection with other events in the parable of the nobleman. 
 Luke 19: 12-27. ' That parable spans the whole period between 
 the first and the second comin||^ The nobleman is the LoM Jesus | 
 Christ, Now notice^: — ^ /' 
 
 /*Vrf/, He must go away and return. 
 
 Secondly^ He goes to receive a kingdom. That is very import- 
 ant. We talk about bringing the world to Christ. In Jesus' own I 
 day a crowd came, and were going to make Him king, and he I 
 disappeared out of their hands. This is the kingdom spoken of] 
 in Daniel. He receives it from God the Fathes/not from the] 
 Church. 
 
 Thirdiy\ Haying received it, He comes back to make it a reality] 
 here on earth. 
 
 Fourth^ Notice the condition of the work;! while the nobleman I 
 is away. . We have the three classes of people mentioned here, 
 the true believers who use the talents, the professed believers 
 who bury the talent, and the citizens who said, " We will not have 
 this man to reign over us." There can be no millennium with this J 
 last class of people in the world, but they remained till the noble 
 man came. This is true whether you regard unbelievers, or tlie| 
 Jews, as the citiziens. 
 
 Then what follows His return h The setting up of the king- 
 dom, for on His return he deals with the servants and brinlgsl 
 judgment on his enemies and rejectors. Notice too, that this is 
 all in the lifetime of the nobleman, aJl in the lifetime of Jesus. It I 
 does not refer to some system of truth, some prevalence of Chris 
 tian ideas, some advance in human progress, but it is all connected] 
 with the person of Him who goes away to come back again, whejtl 
 the kingdom is to be established, and the servants to , be dedtl 
 with, and then the enemies and rejectors to be judged. [ 
 
 We are left then,-^-fe*ends, in the at ti tude of servants, to -be i 
 watching, and waiting, and longmg. >vWatch ye therefore, lor ye 
 
 >• 
 
 vv 
 
A WKKK OK Br.kssim;. 
 
 
 know hot when the Master of^fffe Wouse cometh^ at even, or at 
 midnight, or at the cock crowing, or in the morning ; lest coming 
 suddenly, he find you sleeping. Aiid what I say unto you. I Sciy 
 unta all, watcW' • ' ' 
 
 SECOND DAY.-'EVENINQ. " ; ' 
 
 THE SUBSTITUTIONARY WORK OF THE lORD JESUS CHRIST. 
 
 PASTOR V. E. MArIh, SUNDERLAND, ENGLAND. 
 
 rpHE. work of the Lord Jesus Christ has three aspects. What 
 f L He has, done^ wha| He is doing, what He has y^tt to do. 
 We have thi» brought out in Heb. 9: 24. "For Christ has not 
 entered jnto the holy places made with hands which are the 
 figures of the true ; but into heaven itself, now to appear in the 
 presence of God for us,'* and so on to the end of the chapter. You 
 will note that the three aspects of the work of the Lord Jesus 
 Christ as< f iven in these verses, are connected with what is known 
 as liis appearings. We 4'ead in tlie 26th yerse, "Now, once in the 
 end of the world hath He appeared to put zyray sin by the sacrifice 
 of Himself." He was sent upon this earth for the divine . purpose 
 of putting away sin, and this, by the sacrifice of Himself, the only 
 method by whicli it could b£ removed; so how it is possible for us * 
 to go to God and for God to come to us. In the 26th verse we read 
 that "Christ now appears in the presence of God for us." He 
 appears there in an official sense, as the High Priest with God, and 
 as our advocate with tae Father. Then we are told^that, " as it is 
 appointed unto men once to dijp a^d after this the judgment/'dt 
 does not sayitiii appointed a// men, as it is often quoted, but 
 "unto men"), so- Christ was offered to bear the sins of many; 
 and unto them that loqlf for Him, shall He appear the second time 
 unto salvation." Christ .has died the death, borne the judgment, 
 so that novir we are looking neither for death or judgment "but^;. 
 for the coming of Christ; and when He appears, we know v«e 
 shall appear with Him in glory. So in this three-fold appearing, , 
 we have what Christ has done, what He is doing, and what-He 
 is going to do. ^ 
 
 It is to the first of these aspects of Christ's wOrk I call your 
 attention this evening. Namely, Christ's work for us — His 
 ' substitutionary work for us. We must ; distinguish between the 
 provision Christ has made for «//, and Christ dyi|ig{m/M</ of the 
 believer. The work of Christ is only beneficial to* those who 
 receive Hini as their Saviour. Once in England I noticed three 
 little girls looking longingly at a colporteur who was selling pentty 
 testaments, and one of my friends went to him and bought three, 
 
 ♦, , 
 
-..■ ^\^f: 
 
 ■■« . *. 
 
 64 
 
 A WEKK or 
 
 Bl^KSSlNGv 
 
 and-lieft them in his hand. Then he went and tcld the little glirls 
 that he bought the testaments for themyand all they had to! do 
 was to go and get them. To whom did those testaments belorta ? 
 To my friend for hfe had bought them. To the missionary bfc- 
 tause he had possession of thciii ; and to the three little girls be* 
 cause they were bought for them. To whom do salvation |nd 
 eternal life belong ? To God, for I^e is the source of all blessing. 
 To Christ, for He has purchased them ; and to those who believe 
 u, on Him as their Saviour. I wiint to take up first, Christ as the 
 God appointed substitute ; secpndly, Christ as the God approved 
 substitute ; thirdly; Christ as our substitute has given perfect satis- 
 faction to divine justice on account of sin ; fourthly, Chy^t as our 
 substitute protects from Divii^e wrath ; fifthly, Christ as our sub. 
 stitute placed us in an unparalleled position ; sixthly, Christ as our 
 substitute has procured unlinyited blessing ; and sevciiithly, Christ 
 as our substitute had a practi|:;al end in view in thus acting in bur 
 behalf. I want to couple th(^se seven points with a few scriptures 
 as we have them in the New Testament, where two words peculiar 
 to thflg^istles occur in connection, with the believer, and these 
 two Bi^ppwordsare "/J?r wx.'* Christ/or us. 
 
 Turn to Rpmans 5: 8, "God commendeth His love towards us 
 in that while we were yet sinners, Christ ditd/orus." Hefe.we 
 have a fulfilment of Elihu's words when he spoke to Jbb, when he 
 isaid of- God, that He said, '^Deliver him from going down into the 
 pit for I h^^ found a ransom." God Himself has undertaken 
 our case, "^od Himself h^s found a ransom. No man on earth, 
 no angel in heaven^ould have ever devised the salvation that 
 Cfpd has provided. ^Some have spoken as if Christ were all love^ 
 and the Father all wrath, Let us remember that God was in 
 Christ rec(MK!iliirg the world unto Himself. Christ was God 
 manifest iir the flesh. Le|t us praise the Father that He Himself 
 sent His Son. No less than forty-three times in the Gospel by 
 John, is Jesus said to be sent by the Father. The Father appointed 
 : JesuST to do the work He did. * 
 
 Not only is Christ the God-appointed substitute, but H# 
 is -the God approved substitute. Turn to Ephesians 5: 2, 
 where we read (for the sake of the connection taking in the 
 ' last verse of the 4th chapter)^ "And be ye kind one to another, 
 tender-hearted, forgiving one another, even as; God for Christ's 
 sake hatfi forgiven you. Be ye therefore followers of God as dear 
 children; And walk in love las Christ, also hath loved us and. 
 hath given himself for us, an offering and a sacrifice to God for a 
 sweet smelling savour.'' Christ Mth given Hitnself for us si sweet 
 smelling savour. Nottte five thingfis in this connection. 
 
 'i. The surrender I "Hehith givto himself for us," or as the 
 revised vrrsion has it, ** He gave Himself up for us " 
 2. "Christ as Ahe offering ; The refcience is here to the meat- 
 
 ..k 
 
t little glirls 
 ' bad to; do 
 Its belorta ? 
 Sionary bV 
 tie girls be^ 
 vation 4,nd 
 ill biessiing. 
 who believe 
 rist as the 
 1 approved 
 srfect satis- 
 ly^t as our 
 IS our subV 
 hristasour 
 hly, Christ 
 ting in bur 
 'Scriptures 
 ds peculiar 
 , and these 
 
 towards us 
 Here.we 
 b, when he 
 ivn into the 
 indertaken 
 n on earth, 
 ration that 
 re all lovey 
 tod was ill 
 was God 
 lei Himiself 
 Gospel by 
 appointed 
 
 s; Imt H# 
 ians 5: 2^ 
 ng in the 
 p another, 
 )r Chrisfs 
 bd as dear 
 ed us andy 
 God for a 
 us d( sweet 
 
 ' or as the * 
 
 
 A WEEK OV HLESsINt;. 
 
 65 
 
 offering^ which typifies Christ the perfect man,aji the sacririces were 
 first eximined and sealed as attesting to the fact that they were 
 fit for sacrifice, so of Christ it is sajd *' Him hath God the Father 
 sealed." (John 7: 27}. It was at His baptism that He presented 
 himself to the Father, and when He went down beneath the waters ' 
 of Jordan, and came up again, it shadowed forth His death ^nd 
 resurrection ; and then the heavens were opened and the i^otce 
 said "This is my beloved Son ih whom I am well pleasedi"> ^ . 
 
 3. C|jrist as the sacrifice ; Th|irefers to the burnt offering (Lev. 
 i), Which wept to God as a sweet smelling savour, and typifies 
 Christ as the One who perfectly glorified God for us. His whole 
 life and death went up to God a sweet smelling savour. The proof, 
 oft)iis is His resurrection, for it is because Christ has glorified 
 God that He has glorified Christ, crowning Him with glory, and 
 setting Him at His own right hand. 
 
 4. He gave himselC a sacrifice io God, God it was, God, alone ^ 
 who could appreciate the value of the work of His beloM^d Son. ^ ' 
 
 5. He gave Himself>r «j, as a substitute for us, and it is only 
 as He has perfectly glorified God, that we in Him have glorified*' 
 God too. His acceptance means burs, for all that Christ did for 
 us, God reckons as though we did it, because He did it on our 
 behalf. ^ 
 
 In the third place, Christ as our substitute, has given perfect 
 "satisfaction to Divine justice, having been tnadie sin for us, and 
 home the curse of the broken law. sMf^ S' 21. " For He, 
 (God) hath made Him to be sinjar **Sy ^^^Stw .no sin, that 
 might be niade the righteousness of Go^^Pim." Also Gal. 3f 
 13. " ChriiSt hath redeemed us from the ciirde pf the law, being 
 made a curse for us, as it ^ is ^written, cursed is everyone 4hat 
 hangfcth on the tree." Tlie first thing, wi^ want to knbw isy Have 
 
 '^m^ 
 
 the claims of Gbd upon us been 
 
 iiiet4^ahd ^satisfied? You 
 
 remember the directions given for the ^in-Werijigs as" given to 
 Aaronln the i6th chapter of Leviticus, how He was tb offer the 
 bullockfor Himselfiand the goat for the pepple* and then to , 
 ^rinkle the blood 4m the mercy>seat once, iat^ before it seven 
 times. This typifies therwQrk of Christ for us. He his perfectly 
 met the Divine claims as pictured by Aaron, sprinkling thfe blood 
 once oh tbte mercy-seat, and also that we are brbught into a per- 
 fect standing before God, as pbrtrayed in Aaron's sprinkling the 
 blood seven times before the mercy-seat, sotbat now we staiid in 
 in the very place and glory of God's presence. Christmas Evans 
 was once speaking on this subject, at a conference of minfsters. 
 He said, *Mf I was asked to describe to you the sinfulness of 
 man and his recovery by the death of Christ, I' should do it 
 something in this way. I should imagine that this world of ours 
 was a huge graveyard, surrounded by a li igh wail, ii nd in th is 
 
 .0 
 
 > the meal- 
 
 grayeyard are hundreds and thousands of people blighted by a' 
 
%■' 
 
 
 terrible ^isease» 
 18 I look upon 
 
 it\ 
 
 A WItEkL OF BI.ESSINd. 
 
 . i * 
 
 going down t9Pt>a terrible grave. And 
 . the scene, I /sec Mercy; the darliijg 
 attribute of God. He comes and. looks upon ihe^-«eene, 
 and he is moved with cdrnpassion. And at that moment 
 thereisjn throng of angels passing, and. they stop and gaze with 
 Mercy oh the scene: And they say, " Mercy, canst thou gaze on 
 ,t scene find not pity, and c^nst thou pity and not helpj?" 
 saySf "I can pity but I cannot help, Tor Justice has barred 
 tht gi^e; and I cannot enter." And at that moment Justice 
 appeared^on the scene, and stood in fr^nt of the irate, as if to keep 
 Mercy out^as if tojjfotect his rights. \ Jtist then 'there was an- 
 other, form JiufceTmdst of the angels," likp unto the Son of God, 
 and He said'tdNjustice, " Justice what are thy claims to let Mercy 
 enter in and reliibve those who are suffering from theic sorrows 
 and give them blessing ? " An<J Justice 3aid; *' I must have sick- 
 ness for their health. XI must have death for their life. I must 
 have shame for the glorW* « I accept the terms,».said the Son of 
 God. "When will you fuWil this ? " said Justice. "Four thousand 
 yea« hence outside f!ie ciW of Jerusalem, oi^ the Hill called 
 Calvkry I will in my own person meet thy claims. Justice." 
 In the fulness of ti|ne Christ appeared, and/»MerCy hands the^ 
 document that had been signed b> the Son%f God. And what 
 does he do ? Does he tear it up > No*. He.nalls it to the Cross. 
 Justice calls down holy fire to consumtfl«e the 'safrifice.' Tht 
 •sacrifice is consummated.". We praise Gdd^hat we are made 
 the righteousness of God in Christ. He haC^bpme the Wrath 
 and we receive the blessing. He Was stripped, aad we 
 are clbthed. He viras crowned with thorns, «id we l|iil be 
 crowned with glory. He cried out up6n that cross, "I tiit^Ji" thai 
 we might never cry for a drop of coldz-Water in Hell to co 
 burning tongues. Those blessed h^ds were nailed to t 
 accursed tree, that ours might wave t)ie pklms of victory. Those 
 blessed feet were nailed to that shabefuU cross, that we might 
 walk. through the stre6ts ot the New Jerusalem. . Those eyes 
 closed -in death, that we may see^the King in HiHieauty. He 
 criedout in the togn^sh of His Spirit, "My God, why hast thou 
 ■forsaken me." It was that ^ we might a^k," who shall lay any 
 charge to Gbd's elect. |t is God that justifieth who will coh- 
 demii us ? Christ that died, than is risen again, that'ls ever at the 
 right hand of God? 'No, for He was condemned for us and •will 
 never condemn us. He Himself has boi^e the wrath that is <iue 
 to us and rendered perfect satisfaction to divine justice on account 
 of our sin and sins. Hike what the poor dying woman said when 
 asked upon what she was relying, "I aiA relying upon the justice 
 of God. Justice, not to me, but to my substitute who died instead 
 of me " " 
 
 out 
 
 5:7. "C 
 
 here to th 
 badthc^bl 
 Christ 19^ 
 there \s ni 
 is behind 
 therefore 
 "He that 1 
 ^emnatioi 
 saints whi 
 r&nce, beii 
 queistions 
 who said 
 pictures,''* 
 bills. Sh 
 like mam 
 'Christ. ' 
 here agai 
 tohell afi 
 me, and ] 
 
 Christ I 
 I Thess. 
 to obtain 
 whether \ 
 Salvation 
 position i 
 * the glory 
 wake or £ 
 connectio 
 by the sti 
 
 the sti 
 with 
 Hin 
 pear^ec^/ 
 as the49li 
 
 Chiist 
 RoBhans 
 him up / 
 all thing 
 sure of tl 
 view. T 
 deem, us 
 people, z 
 redeem 
 people^ a 
 also to i 
 
 Christ is.our substitute to protect ui from iDiyine wrath, i Cor. 
 
 cause he 
 
 %M-. 
 
;rave. And 
 the darliqg 
 
 lhe^~«eene, 
 hat moment 
 id gaze with 
 thou gaze on 
 not help^" 
 :e has barred 
 nent Justice 
 , as if to keep 
 lere was an- 
 Son of God, 
 to_let Mercy 
 heic sorrows 
 st have sick- 
 life. I inusf 
 id the Son of 
 our thousand 
 Hill called 
 lis, Justice.";, 
 y hands thV 
 
 And what 
 to the Cross, 
 prifice. ' Tht 
 'e are made 
 ei the wrath, 
 |d, and we 
 m%S^ be 
 [ thirst," that 
 I to coofc ou 
 iled to t 
 tory. Those 
 it we might 
 .Those eyes 
 beauty. He 
 y hast thou 
 hall lay any 
 ho will coh- 
 s ever at the 
 r us and •will 
 ti that is (lue 
 eoi^ account 
 in said when 
 1 the justice 
 died instead 
 
 <«, ' 
 
 A WI-KK OK i;i.ES.SIN(;» 
 
 67 
 
 5:7, " Chrisy our passover, is sacrificed /Ja^ us." Paul refers 
 here to the pabover night in E^t, when only those escaped who. 
 bad thc^ blood of the paschal laHflb sprinkled over the door-posts. 
 Christ i»<mi; slain lamb. The sword of Justice struck^ Him, and 
 there is no wrath for us. Thank God, the judgment for believers^ 
 is behind us, ChHst and glory before. See Romans 8: 1. "There is 
 therefore now no condemnation to them which are in Christ Jesus." 
 "Hei that believeth AafA everlasting life, jand shall not come into con- 
 demnation; but is passed Irom death unto life." There are lots of 
 saints who have salvation, but they have not a full joy and assu- 
 rance, betause they don't take Gofi at His word, and ask no 
 questions, and don't riealize their salvation. Take a poor woman 
 who said her son "declined to help her, but sent her some nice 
 pictures,^ and when the pictures were produced they were dollar 
 bills. She did not know she had any money, but there it was. In 
 
 ^like manner many of God's saints do" not know what they have in 
 Christ. We stand where the fire has been, and it will no| strike 
 here again. The Devil said to Billy Bray, " I will have you down 
 to hell after all." " Well," said he, " I will bring Jesus down with 
 me, and you will soon be glad to turn us out."^ 
 
 Christ as our substitute plates us in a unparalled position. 
 I Thess. 5: 9, 10. " For God h^th not appointed its' to wrath, but 
 to obtain salvation by our Lord Jesus Christ,, who died/<?f«j, that 
 whether we wake or sleep, we shobjcf live together witlf Him." 
 Salvation is used here in the same sense as in Heb. 9: 28. Adam's 
 position in the Gartigjigof Ed^nv/as^offd.. The aiigel's position m 
 
 * the glory is ^e//er. iSk position as "one with Christ," whether we 
 wake or sleep, is beSrSf all. 'i;here is a chain of golden links'in 
 connection with the words ^wi/h Him" one end of which is fixed 
 by the staple of Christ's divinity on the cross, iaind the pther end 
 the staple of His divinity, on t]^ throne of God. We ar6, cruci- * 
 ^ with Him^xtAvHth /T/V^, quickened with Him y ra\st 
 Him, se Jul, in heavenly placg^«//M '//iVw, and we shall 
 
 ptaxlvilh HimfR His glony. AsflSBxvenriber is one with the he 
 as the49hmch is one with the treeT^Jf we are o^wRh Hih». 
 
 Chi ist asx^ur substitute has progyred iih^i^nlimited 
 RoBhans 8: 32, " He that spared ji*t hii|aBp^Son,,but 
 him up/or wj all, how shall he hot "with^frrai also freelS 
 all things?" SineV|le has given us the greater gift, wl9 
 sure of the lesser. Christ as our substitute had a practical "end in 
 view. Titus 5: 14, "lie gave Himself 75;rW that^he inigbt re- 
 deem, us from all iniquity; aiid purify unto HimSt^lf a pecdiar 
 people, zealous of good works." Here is a threefold purpos^ To 
 redeem us fron\ all in^^ity,tO' purify unto Himself a ^JBiliar 
 people, arid that we m^t be zealous unto good works. "Turn 
 
 Hereby perceive 
 
 
 ■*'.■■ 
 
 ■»^H*i" 
 
 .. -» 
 
 \ . 
 
 t 
 
 a*h. I Cor. I cause he laid down his life for us ; and7i>f ou^ht to lay down our 
 
 _l__.^ 
 
hotbc 
 
 ^ ^« 
 
 \ 
 
 
 
 '4* ■ . '" ■■ ' ■. . ■" , 
 BLESSING. V. 
 
 tier in this lu leave out the words 
 
 Ics). ' "Hereby we perceive the 
 
 lid be wijl[tng to lay out our- 
 
 / . Pet. 2: 30, 21, 'H Christ suflfered 
 
 ^^'^S^^S^^'^^'^^^WSL^'^^'^P^^ that Ve should follow His steps," 
 
 r ^'7 ^WW '^' ^W*^^?^^^ M^ ^^ Christ hath suffered /or us in 
 
 4lie iRsl^-^jUljpr^firseJves Hltewise with the,' same mind; for He 
 
 that i^alh' suffered in the flesh,. hath ceased from sin, that He 
 
 no longir should live tljc rest of His time in the flesh to 
 
 tlie lu|^» of men, but to*hhe will of God." As Christ has 
 
 ceased -^ suffer for sin, so we are to cease from sin and as He 
 
 livesr to j|od, so'should live to Him alone. A litttegirl come to me 
 
 ' waitin^^join the church. I said to her, "Can you tell me why 
 
 the Lotfl^sus Christ died" ? "Yes sir" she said, "We could not 
 
 bto saved |b any other way..' "Can you give us any other reason" ? 
 
 Yes,v"thai,Wj5 ihight have everlasting life." (John 3: i6.) "Any 
 
 othet rfcatip" ? "Yes, that we should not be wicked." "Any 
 
 other reasbtf ? "Yes, that we niight not be of the world." 
 
 He' died! i^ bring us* to God. H^.died upon the Cross, those 
 blessed hattos were; nailed upon the Cross, that our hands rriight 
 work for Him in winin|f and hearty service. He was made a 
 spectacle to men, to devils, and to angels. He was Ihade sin that 
 yod might know what sin lis. You can only know what sin is as you 
 gaze upon the Cross of Christ. He died that you migjbi^ leave this 
 worl(|. Can yoi^ have fellowship with^M woriafth«\rucifled 
 your Lorded lytaster, that accused your Master of blaspli|uni||g; 
 aAjd nailea rjtfini'to the' croM, V:E|ear friends, we mu^t,* His yery 
 love co^ipi^ }^^ to be st^^tt fi'om the world. "Love so amazing 
 so divine, dei^ands my life','my soul, ftiy all>". Oh Lord, do thoif 
 have it. Lord take thou my life, my soul,,my all. Oh, that 
 everivalk irt th^ light of Christ's death fey: us,'in?spjtfeofji " 
 are sayi'pig^hq are trampling Und<er footj 
 
 i> ■•■ : 
 
 THIRD 
 
 DAY. -Mb' 
 
 F IN THEIORD'S CillJN^; ITS PIUCH^ POJjf E8 
 
 REV. c. I. 
 
 IEX.\S. 
 
 .- * 
 
 ^^■ 
 
 ^ 
 
 already looked on th^teacffin; 
 
 e cpming of th^ Lord, in two! 
 Moretofi taught us that the c 
 splritual,for something which is now bei 
 Erdman took up another aspect of the ,i|ues 
 Hfi^ tfiat coming is pre-millennial; arid thV 
 
 >ture concerilv 
 
 ^at teach- 
 
 onal, not 
 
 Brother 
 
 showed us 
 hbthirig pre- 
 
 dieted \ 
 ment ai 
 His sho 
 
 ' asserts 
 world nr 
 of belie 
 tion of I 
 If that 
 been as 
 doctrin< 
 one yea 
 enough 
 musi eli 
 An evei 
 can hav 
 present 
 course c 
 ence ha 
 persona 
 to say tl 
 comes t 
 to take 
 large m 
 subject, 
 as l^wa; 
 of it, an 
 He is n( 
 visionar 
 line of J 
 told thei 
 on this 
 practica 
 
 iJitate of: 
 Mfho 
 
 Tlot our 
 f* of a wif 
 timcret 
 ?omfHi> 
 ^^wan 
 Siffptur 
 
 • personal 
 
 ^of jnflue 
 
 membcf 
 
 ^duct 
 
 "^ 
 
It the words 
 lerceive the 
 ly out our- 
 ist suffered 
 
 His steps," 
 d for «j in 
 ind; for He 
 in, that He 
 he flesh to 
 
 Christ has 
 1 and as He 
 come to me 
 ell me why 
 ^e could not 
 ler reason" ? 
 
 i6.) "Any 
 5d." "Any 
 rid." 
 
 >oss, those 
 and? might 
 as made a 
 ide sin that 
 >inis'as you 
 It leave this 
 i!'*prucified 
 asplijpiifjg, 
 :, His yery 
 
 so amazing 
 rd, do thoif 
 
 hat 
 •fi 
 
 ipiay 
 Bn 
 
 
 W0^: 
 
 ire concerilv 
 :^at teach- 
 ional, not 
 Brother 
 
 
 ^ :■.•:/.. 
 
 •4 .■ 
 
 A WKIK CM' ni.i:ssiN(!, 
 
 
 ^showed us 
 ibthi^g pre- 
 
 ... ' \- :^ 
 
 \ 
 
 dieted which must necessarily hippen, between this present mo- 
 ment and that blessed moment, when we, who are His, shall hear 
 His shout in the air. You know there is a teaching abroad which 
 asserts that, before the Lord shall return, the conversion of the 
 world must take place, that He must reign spiritually in the heart 
 of believers^ and that xhtx^ must be an entire spiritual subjuga- 
 tion of the world, lasting for a thousand years before He comesi 
 If that were true, my topic would have no place here. I have 
 been asked to teach on the subject of the pmctical power of this 
 doctrine. If it were that a thousand yeare, or ten years, or 
 one year, or ten days, or any appreciable length of time long 
 enough to have any bearing whatever on our conduct^ or plans 
 tnusi elapse, it would be a doctrine shorn of its practical power. 
 An event which cannot transpire fpr more than a thousand ycai-s, 
 can havcbut a very remote and imperfect influence upon my 
 present conduct. You see now the logic of the side in which our 
 course of Tstudy of the second coming of the Lord, in this Confer- 
 ence has been planned. First, we are taught that His coming is 
 personal; secondly, that it is pre millennial, that it is not scriptural 
 to say that any time must elapse before our Lord can come Then 
 comes the question of its practical importance, which I am now 
 to take up. Some time ago I had the privilege of addressing a 
 large number of ministers in one of the Western States on that 
 subject, and after I had covered this pre- millennial ground as well 
 as l^was Able, two of these ministers came to me, and said, "What 
 of It, any way? Dear me, if He is coming He will come, and if 
 He IS not comihg He won't come. DonH you think this is a very 
 visionary and unpractical sort of thing ? Cduld you not drop this 
 line of study and take up something more practical with us." I 
 told them that if they would let me show them a few of the scriptures 
 on this point I would soon convince them that it was not very un- 
 practical. I forbear tp remark on the attitude of mind, and the 
 ^tate of heart in whicha man must be to ask this question. 
 ' ^**o js^this of Whom we arespeaking/and of Whosie return we 
 
 «j**^?^^fe *^^ '* ^^} otir tiesscd Lord who bears yet in His human 
 dy the%iarl«^ that suffering which He endured for us ? Is it 
 * 0"{^S*;><l«g*wnk who is coming back .' What should we think 
 f 01 a wife who, m the absence of her husband, who might at any 
 time-retAnUhouIdsj^y, " Well,w1|iat«^^ it, I know my husband is 
 >?omfHf»ba<fk, ^utwhato^it*'? > ^^7 
 
 ^^X]v^nt to^jf^^ andthei- prefatory rlnjaric./ When 1 read those 
 Sw^jtures'^e af® *?ow to sYiidy, I am always condemned in my 
 
 2S'^**''iy^'*^»^^^?/°*'^*^ thwe^feprd, that this hope of the 
 personaTi^(l|r^^the Loil^s^not having in my life that measure 
 ot influence wbleir it should have,, but my friends, wi» w t>nf tr> re- 
 
 \ 
 
 69 > 
 
 ' 1 
 
 iT- 
 
 meml]«l^this--that 
 |dndiictofmen 
 
 that the truth of God is never to be judged by the 
 1. (^ i^cpt;h(I |]|^ shown th^t there is not one life\in 
 
 ±'X 
 
x 
 
 70 
 
 A WKKK OF 
 
 BF.KSSINC 
 
 M' 
 
 this w^rld among those who believe in the pergonal, premitlennial 
 coming of the Lord which is influenced towards- service and zeal, 
 ai|d all those other Christian virtues connectied with it in the Scrip- 
 ture, by that hope, it would still remain true that He is coming, and 
 it should vcitiM'tnct the Christian lives of those who believe in Him. 
 You would not! say thj|t the laW is a very impractical, useless, and 
 worthless thin^, and that God rhade a great mistake in giving the 
 law, because no man except J^sus everjcept it. No, no! Let us 
 remember, as we go on with thii& study.'that however humble this 
 pfesentatioh of the proper influence of this blessed hopje may be 
 to us as we contrast the picture presented in the word of what the 
 believer sliould be after the power of the truth has taken hold of 
 him, to what he really is ; let us remember, I say, that the truth 
 of God stands on its own eternal foundation, and needs not to be 
 advocated by any conduct of mine. I will try to shovi' you by 
 Sicripture that this is a very practical truth. 
 
 First— Titus 2: 13, " I^boking for that blessed hope, and the 
 
 ?lorious appearing of the great God and ouf Saviour Jesus Christ." 
 .et us not^ first of all the chafacter of this hope. It is a blessed, 
 happy hope, a jpyflil thjng to believe that the Lord |s coming back 
 again. I believe that 'we pre-milknnialists need to be reminded 
 of that. vifE^ are ^b much called upon to give testimony against 
 the shallow and senseless optimism which is abroad. We have 
 so much thrown uppn us, this hard task of presenting the truth of 
 God as it is in His word, concerning the last days, and of pointing 
 to the signs of the times all about us, the darkness and increasing 
 apostacy which make us look for the rapid.coming of that state of 
 things that brings b^ck the Lord, that we are apt |o get our own 
 joy clouded, and apt to iiierit the reproach that % are gloon>y 
 
 pessimists. While I hold with Caflyle, that "optimism is the 
 philosophy M fools,'^ for it is liot taught by human history, by-in- 
 spiration or\by experience, yet, on the other hand, I do think that 
 pessiinism lis disgraceful in the Ttght wfe have. While it fs true 
 that "the night cometh," the morncometh also. And the ve^ 
 object of thji^ hope, or one object at least', >s t^jAeer us,, to sustain 
 our hearts %s%i go on into the gathering ^liHess of this time. 
 We are thoi^l -iippn whom that risen siin hanP^^^V cast its first 
 beams. W.^al-^ to have brjig|| faces and happy hearts. We are 
 to be such '1^ can discern the future, and look across the dark 
 valley into. Whiih the world is plunging, ajvd see that glorious 
 
 coming which shall ripen all things, and waA|ed to be reminded 
 that it is a joyful hope. Read Acts* 1 : 2, wh& the men of Galilefe 
 stood looking up into her ven after their risen%ord, and thes^gels 
 said, "Ye metn of Galilee- why stand you gazing up into heaven. 
 This sam e J es us which is taken up from you mto ■h e a.ven, , shall 
 come again in like maiiner" ;;a||^ Luke 24: 51, 55, where it says 
 j" they returned to Jerusalem withTSIeat joy." Their risen Lord, who 
 
A WKKK OF Hl.KSSlNd. 
 
 71; 
 
 aven, shall 
 
 had been gCveq back to theim from tlile jaws of death. Had been 
 taken away from them, and yet they were the happiest men on 
 earth. Wl^y? Hecause they had received the promise. \1 Oh how 
 great the difference bet\v,een believing a doctrme, and having a 
 hope. I am afraid, in these day s^ that a greijt many of ui belifve 
 this doctrine t^s we believe that two and two are four, bui what a 
 diflerence betweetf believing an abstract precept, and 
 hope ill the heart. We are told that he '.' who hath this Ao^ 
 
 furtfieth himself," not he that hat^ this doctrine about His 
 believe, we as prermillenhialists needy to lay hold upon 
 
 avmf^ a 
 in hmi 
 oming. 
 
 the joy 
 
 ultant, 
 hope, 
 f and 
 come, 
 
 hope< 
 Imen. 
 
 be a 
 Allien • 
 
 )wn. 
 
 svi- 
 
 : there is in this blessed hope, and to show it forth in ourl lives, a 
 continual testimony for Christ. We should .be the most e) 
 most joyful people in the wofld, for we have this blessed 
 nO matter how dark, the time may be, and bow much grij 
 conflict there may be; Aliny minute the Lord Himself ma) 
 anriUake us to Himself ^. '' 
 
 Take another virtue to wj^i^we are exhorted by this ^ 
 PhitippLans 4: 5. " Let your MBi^a/ww be knpwn to all 
 Why? " Becduse Uie Lord iTOfland." Yieldingness woul^ 
 better word than moderation, it is a poor thing for (lb pre- 
 nialists to be standing up for our rights and fighting for 01 
 Love seeketh not her own. Abrother has told me since Ij 
 here, of Mme Christians in Canada who were "entirely, 
 fied." They fejl. out and went to law about itj and Sfter tl 
 dence was all in; the 'judge, an unconverted' man, turned to the 
 jury an4 said: "(gentlemen of the, jury^ these Christians Jiaving 
 beten unable to agree among themselves, bring their difficulties to 
 us to settle." Is that-iujMMjBefuI I Should w6 not let ou| yield- 
 ^ngnesis be known to solflfff'" the Lord is at hand, whaj differ- 
 ince does it make. Do ^ou remember the frame Of miiidof the 
 poor lame boy whom David brought up and' made him as the 
 king's s6n? When that little dispute, about the property came ' 
 aboi^t, he said, "Let Ziba , take it alj, inasmuch as my Lord the' 
 King is come again in peace unto His own house P'V , What rights 
 hadjesus in this world? Me had nowhere to lay His head. He 
 made it. It was all His, and He came to redeem it, yet We never 
 claimed an ihc^ of it. Suppose we read this yersc this way: 
 " Let your, yieldingness be' known 'to all men. The Lord will 
 come after He has feigned a thousand years on this world." I 
 should say, " Pshaw, that's too' remote. ^ 
 this piece of land." ' 
 
 *Turn now to James 5: 7, 8. ^" Be patient; 
 ;f^unto the coming of thQ Lord. 
 
 '"patience "is almost synon^ 
 g w e hav e to e ndure jf 
 
 lUOUS 
 
 ^the husbandman wailefhtfo 
 ath* long' patience for it.iC 
 
 would rather have 
 
 bre brethren 
 
 [also patient," 
 
 idurance.' It 
 
 going to" glor i fy^the 
 
 ■^ 
 
 precious fruit 
 e receive the 
 
 ■:t 
 
 .J' 
 
 *t. 
 
 m 
 

 ' f«» 
 
 t 
 
 A WKKK OV ULKSSINU. 
 
 hings i^at hand: be ye there- 
 
 dw that word *'soder**' should 
 
 that, for Sometimes we are 
 
 tt|«^unbalanced. ^e are 
 
 IKthini 
 
 timh 
 
 I a fij 
 
 * ■ 
 
 * ■ 
 
 earLv apd latter rain. Stablish your hearts for the comin|f of 
 th^orcfdraweth nigh." See also Hebrews to: 36, 37, " Ye blive 
 ' need of patience. . . •. '^v- For yet a little while arid he that 
 ' , shall come will come, and inli^ iM>t tarry." Isn't it ver\ strange 
 .that this abiiract doctrine is coupled by the word of God with so 
 very many practical things ? It seems to me that joy and j)atience 
 are very simple and practical things in a Christian life. I dwt 
 find anything very dreamy about them. They are far from being 
 remote and abstract. You see dve are turned away from the fret 
 and worry, and pressure, and anldety, and care of the present 
 moment, and exhorted to establish our hearts and endure these 
 things because the coming of the Lord draweth nigh. And you 
 , know that "this light affliction which is but for a-moment is work- 
 mg out for 4j|^A>' more e»c(yK|ing and eternal weight of glory, 
 while w(p loolfVo't at the thingmhich are |«en,^ut at the things 
 / which are not seen." /^ 
 
 ^eter 4:7," But the end of 
 fore sober^ and watch unto prayer." 
 , be " sound-minded." I call atten 
 called cranks ; ' And that means 
 ' exhorted tosouna-mindedness,onaccout{lAthe hope of His com 
 '^Ing, and as I go about among the brethren, who are engaged in 
 »; the actual work of the Lord, I don't find t^Lese "cranks" very far 
 Behind in the practical things of God's work. I don't know a 
 more level headed man anywhere tha,nT D.^L. Moody^^ the very in- 
 carnation of common sense, as someone called him. I belie:ve 
 NfilfSpurgeon is called a pretty j^vel headed and cool man. And 
 , so are all these jmen at the fronti^^ns^ the work of the Lord to-day, 
 "^ wh9.hav#t^ot l^pld of this blesseWhope. I was talking with a rich 
 >Mpinaii in Tpro^o about this thing, and he said; " Scofield, I was a 
 worldly niah till I got that blessed hope. I h<ive all the incite- 
 "inents to a life of ease and self-indulgenoou^ I am just full of it 
 ' naturally; but when I got hold of that, it steadied me, and I find 
 it a steadying thing day by day. It tends tdivards sobriety. 
 
 Again another virtue, i Peter i: 13, "Hope to the endi&c." 
 Hopefulness. Yes, but it is getting so dark and so many an apos- 
 tacising, and Christians are so little consecrated to their work; and 
 I preach and try my b^sL and pray and labor, and so few are con- 
 verted. " Hope to the end." I would not give much for a nian 
 who had lost his hopefulness. / 
 Another victue in connection/ with this truth. 
 ~ "" And nawj little children '^^ abide in Him-, that when 
 pear, we.^ay have confidence, and not be ashamed 
 at His co"m»ng." Well, now, friends, if He cannot 
 
 I John 2: 28. 
 He shall ap- 
 before Him 
 appear for a 
 
 thousand y e ar s yet, whiit force ia herp in that e xhortation. Why 
 
 should I abide in Hitn, th 
 at His coinitiif .5^ l>ui I am 
 
 at I 
 
 may not be asluiined before Him 
 ot going to he with Him for hundreds 
 
r.r 
 
 ^». 
 
 X W^RK OF BLKSSINO. 73 
 
 #. • -le, ■•.•■ •:■; v,--^ ■■•., ■• ■;■; - ■■ ■■ ^ , 
 
 of years ^ another exhortation would be better 
 suited. You know what an important thtn^ this. abiding In Christ 
 is. You all know the isth chapter of Johri's gospel indicntei that 
 really everything ih Christian growth and^ Christian service, and 
 power in prayer, and all these practical activities and blessings 
 of the Christian life, grow out of simply abiding in Hitn, and let- 
 ting His words abide in us. And we have the exhortation to 
 this must practical of the Christian virtues, abiding in Him^ de- 
 pending upon a certain Attitude which we are to have before Him 
 -«t His corriingv- " ■ ' -■ '■ : v. :' ■ v" ■- . gi fe-' — '^ — ■ — - ' ■' ■ ■ ■'.:: ■ .." -. • . 
 
 M'.-^ 
 
 Take now some m6f«^ feferencet itliowlihg: how practical anc 
 subj^ective this is. Johin 3: 2, 3. "Beloved, now are ^e sonf 
 of God: and it doth not yet appear what \Ve shall be, but W'e kno\r 
 that when He shall app<!ar, we shall he like Him; for we shall see 
 him as He is, and every man that hath this hope in hjm, purifieth 
 himself, even as he is pufe." Just recently a brother who aon't see 
 with us, said to me : "I don't considi»r that doctrine of yoprs a 
 very sanctifying one." "Well," I said, " If you have your eyet 
 upon me, I am afraid you have tot) m'tich Justification for that trtt* 
 markj but if you will turn to the word of God, | think you wjll find 
 reason to change your views." And then wfe turned to a few of ' 
 these passages: this is one of them, " He that hath .thi% hope purt- 
 fieth himself." What hope? Why, that when Jesus shaU be 
 manifested, we shall h€ manifeiited with Him, There is, no 
 qualification in yjis statement. If we have this hope, we musf be 
 
 It seems to me that that verse puts an. end' 
 ps to' perfection in the flesh, for who would 
 as He is pure?" That coming One is our 
 be like Him when He comes. 
 
 purifying ourse 
 to all man's 
 say, "I am no 
 standard. We^ 
 
 1 Thess. 5: 23: "And the very God ot peace sanctify you wholly, 
 and I pray God your whole spirit, and soul, and body, be preserv- 
 ed blameless unto the coining of our Lord Jesus Christ," 
 
 2 Peter 3: 10, 1 1 : "But the day of the Lord shall come as a thief 
 in the night, * * * What manner of persons ought ye to be, in all 
 holy conversation and holiness." • 
 
 Titus 2:11-13: •* For the grace of God that bringeth salvation 
 hath appeared to all men, teaching us, that denying ungodliness 
 and worldly lusts, we should live soberly, righteously, and godly, in 
 this present world: looking for that blessed hope, and the glorious 
 appearing of the great God and pur Saviour Jesus Christ." With 
 thetTDss behind us, and the question of sin forever settled, and tbe 
 glorious hope of our Lord's coming before us, what motives we 
 have for Christian living I In the 15th verse, Titus is exhorted to 
 teach these things, ■ .■ . ■ • ■ ■ ~~~ 
 
 Colossians 3 : 3-5, " For ye are dead and your life is hid with 
 Chr|st|in God. When Christ who is our life shall appear, then 
 
 <i ,'A 
 
74 
 
 A WBIK or HLBSSINO. 
 
 I 
 
 J 
 I \ 
 
 i 
 
 t , 
 
 I 
 
 « 
 
 y. 
 
 shall ye also appear with Him in Kl^^ry. Ajortify /A#r#/S;r« your 
 members which are upori the earth, etc" ,/ 
 
 ,' Revelation 2} 2$, "Hut^hat which ye Have already, holdfast 
 till »come." 
 
 Revelation 5 : ^t to the same purpose. Matthew -31: 19, 3 ri the 
 Parable of the Talents. WJhen our Lord comes He will reckon 
 with us, a!i the L6rd in the parable did with hit servants. 
 
 Luke la: 43-44, "And the Lord said, . . . . . Blessed is 
 that servant, yvhom his lord when he con eth shall find so doing. 
 
 ^;t • • lie win make hiro 'mler' ovcf al i ih at he liaibr" Also 
 Luke ijj: la^ 13. i v. ^ 
 
 It ^as been said that this is a doctrine to cut the nerve of 
 'jinissions. Now I thought this n:\orning, of a beloved jj^rother who 
 sits on this platform. I have never talked with hini about his 
 motives. I don't need to ; but I believe I know what it is that 
 
 jhas made him j^ive up his hbm^ and refuse all the charms, (and 
 they were very great for him) gif a pastorate^ and let himself at 
 large, to 6re the hearts of two continents upon this subject of 
 missions. I believe that t interpret aright the mptives of my 
 brother, when I say that it is the thought of the imminent return o (| 
 his Lord that has Hred his heart to do this work, We don't hear 
 so much about this doctrine being inimical to missions as we used 
 to do. There ace too many of these men right in the midst of us. 
 
 Mark 8 : 38, " Whosoever therefore shall' be ashamed of me 
 and of my words in this adulterous and sinful generation ; ^f hinv'j 
 also shall the Son of man be ashamed, tvAen He tometh in the 
 ' glory of His Father with the holy angels.'' Here's an incentive to 
 courage in confessing Christ. 4, . 
 
 Read also i Timothy 6: 9-14, " But they ^hat will be rich fall 
 in^o t^emptation and a snare, and into fnany foolish and hurtful 
 
 . Iust9i which drown men in destruction and perdition. Far^the 
 lov^ of pon^y is the root of all evil, which while some >doy«^ 
 afi^ec, they have erred from the faith, and pierced th^mnuren 
 through with many sorrows. Btit thou, O man of God, fiel 
 
 '. things, and follow after righteousness, godliness, faith, loveipatltnce, 
 meekness. Fight ithe good fight of faith, lay hold on eternal life, 
 wKereunto thou a«t also called, and Kast professed a good proifesr 
 ston before mafty witnesses. I give thee charge in the sight of God 
 who t^uickeneth ill things, and before Christ Jesus, who before 
 Pontius Pilate' wi|tnessed a good confession; that thou keep this ■ 
 commandment without spot unrebukeable, untiV th$ appearing of 
 our IfOid Jesus Christ.^ ', How often we stop shprt'in that passage 
 and'.don't rea4 tigV down to i.s termihation. The charge to keep 
 all these virtues, |s based Mpo" the blessed hope of the appearing 
 of our Lord Jesui Christ. It is in the power of that, that he 
 
 fttt 
 
 power of that, that he is f n 
 this world goj, and to flee those things that the gentiles .seek 
 
 1/ 
 
 /' 
 

 "«- 
 
 
 A WREK or Bl.ESSiNO. 
 
 7$ 
 
 / ^*^*^ 'u • ^' *y^*'«''«'" y« Kreatly rejoice . . . th.it the trial 
 of y«ur faith . . . mi^-ht be foumf unto praise and honoi and glory 
 ai the appearing of Jesus Christ." Also 2 Tbess, i : 4, 7; 1 Thess. 
 i: 9. «o; Matt. 34 : 43, "Watch therefore, for ye know not what 
 hour your [,ord doth come. Also Matt. 25: I3; Mark 13: 33 to 37. 
 Can that be called an impractical doctrine, a mere abstract 
 dogma, which is made by the Holy (Jhost the basis of an exhorta- 
 tion to the practice of the Christian graces and virtues of joy, 
 moderation, patience, sobriety, hopefulness, purity, steadfastifcsv 
 diligence, couragcousness, unyieldingness, fortitude, and vigi- 
 lance ? . 
 
 THIRD DAY.-.M0RNING. 
 
 THE HOLY SPIRIT AS THE PARACLETE. 
 
 ■t , 
 
 PROF. W. G. MORKHK.VD, XBNIA, OHIO. . 
 
 ^ n^? Jf*?!^ w'^'c^ ^''e Secretary announced for me yesterday, 
 -I-. IS, Ihe Holy Spirit as the Comfoiter.' It is the present 
 purpose to study for a brief time what our Lord has said respect- 
 ing the Comforter in the three;„types of the (Jospel according to 
 John. John 14th, 15th and i6th. The Comforter, His presence 
 with the disciples, and His work in them. One or two preliminary 
 remarks may be suggested. ^ 
 
 The first is, that the Holy Spirit is a person. You have heard 
 this again and again in these meetings, but it is a truth that can- 
 not bfe too persistently insisted on, and kept before put rniiids* , 
 Cake m proof of this, John i: 32, "And John bare record saying, ' 
 ■ saw the Spirit descending irom heaven like a dove, and it 
 ikbode upon him." It was John the Baptist bare tlrisrefcord. The 
 llCfson upoit whom the Spirit descended was the Lord Jesus 
 Christ. The, testimony was, John mw Him. This was a sign 
 specially given to John as indication of the presence of the ' 
 Messiah, for it is written, " He that sent me to baptize with water, 
 ,the same said unto riie, Upon whom thou shalt see th'fe Spirit des- 
 Xending and remain upon him, the same is he that baptiWh with 
 the Holy Ghost." V 
 
 ^ Take also Acts 2: 1-4, the descent. of the Holy Spirit on the 
 day of Penterosi . Kvery circuiii^^ce of the marv e llous events 
 of that day, mdidatesmost unmistakeably thepresenre of a person. 
 I Cor. 12: i-i3^he gifts of the Holy Spirit, wisdom, power, 
 speakin^fjKitkytongues, heahng diseases, every attribute, quality, 
 
 v/ 
 
■*■ • 
 
 -A 
 
 76 
 
 A WEEK Ot BLKSSmb. 
 
 - 'i"' 
 
 action, mark and sign, whifth can indicate personality ^re ascribcsid 
 to the Holy SjJirit; in l?inguage of such precision, that it absolutely 
 refuses to be explained away. Hfe'is no influence meriily, He 
 is ho intimation, no exhibition of the Divine power, but Hei's 
 a person equal with the Father and with the Son. He thinks, 
 He wills. He purposes. He speaks. He teaches. He maybe 
 resisted, He may be grievefi, insulted and questioned, He quickens, 
 sanctifies artd renews. Everything that can be predicted of per^ 
 sonality Is ascribed to -Him m language that .cannot be ex- 
 plained away. The first and important thing to be kept in mind 
 is that the Holy Ghost is a person, real and true, as certainly as 
 the Father or the Son. . . ^^ 
 
 Second. He is Divine. ' He is Lord. That is the better ex- 
 pression. He is God. Matt. 28: 18; 2 Cor. 13, 14. Two passages 
 these, "which «tet the Holy Spirit side by side in infiniti? jpower and 
 dignity with the Father and the Son. , One as you know refers to 
 the formula of baptism, iri the name of the Father, the Son, and 
 Holy Ghost, and the seqMid is the apostolic benediction. "The 
 grace of the Lord Jesus Cljrist, and the love of God, and the 
 conimi>ni6n of the Holy Ghost be with you all Amen." Divine 
 attributes are ascribed to the Spirit equally with the Father and 
 the Son. He is infinite inpower, infinite in wisdom, infinite in 
 His {Presence. He fills immensity with His presence. i' We ' can- 
 not escape* from Him. piVine names likewise are ascribed* to 
 Him. "»He receives tlie same. Christian titles as the Father, and 
 the Son. These remarks; now .by Way of introduction. The 
 Holy .Spirit is a person, and the Holy Spirit is God. 
 
 Coming to our three .chapters, note, in the third place, the- 
 prej^ence of the Holy Spirit in this world is in consequence of the 
 glorificitiap of Jesus Christ. Manifestly, the teaching of our 
 Lord in these Chapters is this, that upon His going abbve, having 
 finished the work on earth given Him to.do, the Father and Him- 
 self would send the Holy Spirit. Now in this connection read 
 John 7: 39, reading from the 37th. "In the last day, that gneat 
 of the feast, Jesus stood and cried sayiiig. If any man thirst, let 
 him conie unto Me and drink. He that believeth*on Me, as the 
 scripture hath said, out of His belly shall flow rivers of living 
 water. (But this spake Heof the Spi>it, which they that believe' 
 on Him should receive; for the? Holy Ghost was not yet given; be- 
 *^^"^,®4^^' J^f^s.was not yef glorified.)" Also J6hnii6: 7. "Never- 
 thdesfci^ i'elf ypu the truth; it is expedient for you'that I go awayV 
 |o^6t|way, the .Comforter will not come unto you; but' if. 
 .^>^f lyUl phd Hiin'unto;you.'? Whatever interpretation we ' 
 Jt upottfthe^ord *'expedient,'"one thing is perfectly clear 
 Lord's V{5^ds in this verste, namely, that the gift 'of the 
 ^ l-rit, as Hfl^fe connected with the dispensation in which 
 we aT?niving,.v?a^ dependant upon His going on ^igh at His 
 
 .j> -" 
 
area^cribtd 
 it absolutely 
 werely, lie 
 r, but He;is 
 He thinks, 
 He may be 
 ie quickens, 
 cted of per* 
 nnot be ex- 
 £pt in mind 
 certainly aS; 
 
 ■. ,_■ ■ ' 'r 
 
 I better ex- 
 kvo passages 
 I? jpower and 
 ow refers to 
 lie Son^ and 
 tlon. "The 
 )d, and the 
 ;n." Divine 
 
 Father and. 
 I, infinite in 
 ;.!» We can- 
 ascribed to 
 leather, and 
 iction. Thci 
 
 d place, thfr- 
 uence of the 
 hirtg of our 
 •bve, having 
 er and Him- 
 lectiod read- 
 ^, that gnerat 
 n thirst, let 
 
 JVIe, as the 
 jrs of living 
 that believe ' 
 et given ; be- 
 
 7. "Never- 
 
 I I go away; 
 oyou; but' if. 
 pretation we 
 rfeptly clear 
 i, gift 'of the 
 >n jn which 
 ligh at His 
 
 A WEEK OF BLESSING. 
 
 77 
 
 glorification. I shall have something to say at another time with 
 reference to the presence of the Holy Spirit in Old Testament 
 times, and the destinction between thepresenceofthis Spirit iatHhat 
 time, and the presence of the Spirit now; but what I want to in- 
 sist on just now is thi& fatt, worthy of your serious attentioti; 
 namelyKthat the gift of the Holy GAost, and His presence in this 
 dark and sinful Sffifld, depends ut/on the glorification of the Lord 
 Jesus. Having gone on high, as we read in Acts 2, "He has 
 $he4 forth this which ye do now see and hear," and in another 
 place it i^ declared that Ht was exalted, to give, the Holy Spirit; 
 "Ha,vlng ascended on high. He led captivity captive, and gave gifts 
 unto men.** Water is by evaporation carried up into the sky, as- 
 
 ;^cends, and is condensed into clouds, arid poilred back upon the 
 earth in the form of rain and dew, vapor and snow. Christ i§ ex. 
 alted to give, and exalted to give especially the Holy Spirit, thus 
 illusllrating, I think, in a very remarkable way, the typical tfans- 
 ajption connected with the priesthood o^aron and his sons,, at 
 the time of their consecration. Turnto Ekodus 29 and Leviticus 8. 
 The Lord directed His servant Moses to take Aaron and his sons, 
 and wiash them^ith water, to anoint the High Priest, Aaron, 
 then to_ slay the sin-sacrifice, and afterwards sprinkle both Aaron 
 and his sons with the oil arid blood of the sin-offering 
 compounded. Now what I want to 'note most espiecially 
 is^this; that there is a profound meianing, I think, in the order ia 
 which thejsp sacred exercises were conducted. First of all, Aaron 
 and his sons were washed with water. Thin AarOn %as anointed 
 with oil ; but tiie sons were not. When the'^sin-dffering had been 
 presented, and the, blood thereof was shed, it was taken and 
 sprinkled both on the high prifest, and oh, his sons. I think that 
 all of us 'Will recognize the fact that oil in the Scripture is the 
 constant symbol br emblem of the Holy Spirit, and I suppose in 
 
 . a peculiar sense! Aaron was a type of our Lord Jesus Christ.. I 
 might here remark that that there are two priesthoods spoken, 
 of in the Old Testament that, are centred in the one great priiest 
 of our prof^ssion—Jesus Christ ; namely MelchizedA, and AA-bn. 
 Christ'e.xercises the office of Melchizedek, and performs the func- , 
 tions there of accoydtng to the patterp of Aaron. First of all, Aaron 
 an(i hjs sons were washed with water, the intimation^I 9upi» 
 poi^e 10 the typical transaction, of baptism. Our Lord Jesus 
 C^ristwas baptized, iiflyd; believers in Him-^likevyise are baptized. 
 
 ? Buf after that^e fin^^imly He was anointed with the Holy Ghost. 
 The sons were not. . It was indispensably necessary that He 
 should fir^jt of all receive the Spirit without riieasure;>as4aron was 
 tanoiptedinfimediately after |)eing .washed. But the sons, the 
 members of the househqlddo.not receive the Spirit until the blood 
 has, been shed, and when shed, then cohies the anointing of the 
 sofns. . Do you see the typical signification of the whole tranftc- 
 
 
 #^ 
 
1 1' 
 
 73 
 
 \ 
 
 K WEEK or BLESSING.' 
 
 telUgence grai 
 ing that God's 
 fojr dne want 
 accept ^ny vie^ 
 of the Pentale' 
 
 tvm} (Jqr Lord ^baptized, the Holy Spirit descending upon Htm, 
 but the Spirit not yet given ,to the household of faith. He offers 
 Himself as the sin-sacrifice, ascends, on high, and then conies 
 .the anointing for the househotd as weU, the oil and blood' cora- 
 'p6ttnded. Who taught Mo^es this profound significant work ? I 
 think "-that as strong evidencie, not 'only of the inspiration at 
 Moses, but of the antiquity and authenticity of the Pentateuch 
 .scriptures is fywid in some of these ancient types a^ anywhere. 
 J»Io one," my feiends,- can read thett> with any measure;; of in- 
 led unto him by the Holy Ghost, withput "discdver- 
 rand has-bcc^n it all, and is through it all, and I 
 Aniiounce €o eveiry believer,4h2it I could never 
 '^^t would take away from Moses the authorship 
 :h. "Now you. see, I think, in this illustration, that 
 it was indispensably necessary that Jesus «hould^o, oh high, 
 should be glorifted ani Honored, that we may receive the presence 
 and the power of the" Holy Ghost. "It is expedient for you that I 
 go away; for if 1 gqinot away, th? Comforter will not come." 
 Another remark: nameljj The titles and names given to the 
 ' Spirit in these Chapters, The first n^me js the Comforter, John 
 ^ 14: 16, "I wi|l pray the t'ather and He shall give you another 
 ■ Comforter." John 14: 26. "The Comforter which is the Holy 
 Ghost," % I ■ V - 
 
 . John 15:2!, "The Comforter." What is the significance of this 
 •title, "The pomfbrtet"?, I' suppose , our modern English word 
 "Comforter,"! is confined in, its meaning rather to the idea of one 
 who bestowsj comfort, o-r^gives cons§l„ation find encouragement 
 wh^n,^e aj* idiscouraged, joy when We are in 'sorro^* But the 
 word "Comtbrter" as used by our JLord, ha^ a much wider signifi- 
 cation th^ this.i Take i John 2: i, where the same name A[ title., 
 is found, and is given to the Lord Jesys Christ, "We havb, a 
 advocate yi\\% the Fatherj, Jesus Christ" &c. The word translatei 
 "advocate," \^ identical with,,the word translated "Comforter" in the 
 14th. chapter of John. So therfi! is the idea of advocacy in thilh; 
 . nam "Cpmjforter" given to the Spirit. I am i'ntlined to say in a 
 single, wordJ ihat the word "C6mf(^rtl' -includes in it all help that' 
 God's people may require iiith'i^if pilgrimage . in this world. All 
 h^lf , —withbut distinction, without exception, according to their 
 needs in all tonditions and circupistailce^ and exigencies of life. 
 , .*The Comforter,"— th,6 one; that helps, thie one jthat guides',, the one 
 'that teachesj the one that instructs. . H6 is 6^ Advocate. There 
 are two that intercede for us;-*the onje on high, Christ^ who ever : 
 liveth to malce intercession fdr m;— the bther, the Holy Spirit, ouV 
 .advocate, tr|inslating Into^the lieayerily language our unutterable' 
 yearnings.r ' v - ' . ' , * • * 
 
 The second title given to the %>pirit, is the "Spirit of trutk'lp^^john 
 14: 17; Johi^ 15; ai; John 16: 13,. Three times in thes^ Chapter* 
 
 . ^make 
 gone 1 
 
 ' inafce; 
 
 ' l0arhii 
 Piersq 
 
ipon Him, 
 
 He. offers 
 
 ten comes 
 
 loodcQiu- 
 
 work ? I 
 
 riration at 
 
 'entateuiGb 
 
 anywhere. 
 
 lire;; of in- 
 
 'discdver- 
 
 all, and 1 
 
 luld hever 
 
 lutjiorship 
 
 a.tion, that 
 
 on highi 
 
 ; presence 
 
 you that I 
 
 line." 
 
 'en to the 
 
 rter, John 
 
 u another 
 
 the Holy 
 
 )ce of this 
 lish word 
 tea of one 
 iragement 
 
 But the 
 er signin- 
 ixe or titl 
 
 havb , a 
 translate 
 ter"inthe 
 ;y in this-^ 
 p say in a 
 
 help that 'r 
 orld. All 
 g to their 
 ies of life, 
 ss'jjheone 
 e. There 
 'who ever ■ 
 Spirit, our X 
 iitttlerable 
 
 tfc'l^^ohn 
 Chapterif 
 
 <^ 
 
 « . 
 
 A WEEK OF BLESSING, 
 
 \% 
 
 He is called the Spirit of trutli. He isso called because He is tli|fc 
 Author oif all truth. All the truth that we have is given by the 
 Word of God. According to 2 Peter i :' ib, 21, the Holy Spirjt is He 
 
 ; whoalone has given thp Word of God, "Knowihg this first, that 
 no prophecy of the scripture is of privale interpretation.'^ It has. 
 
 . not its origin in the writers of the BooV. Thef had nothiftg to^ 
 do with originating the contents "of this book. It Is not of in- 
 dividual interpretation. I thinkthat word "private interpretation" 
 also has another sig;nification j namely, that the Scripture is not 
 tied up to the time when tlie message or, divind commtinication. 
 was given. You may know that one of the thepries respecting in- 
 lerpretation, largely prevailing among a certain sect of men in pur 
 
 |6wn country, iii this day; is this, that the prophetic*word is some, 
 how bound up'with the time^of the prophets. 'As, dne expressed 
 it, even a teacher in atheotogical seminary in this: country, "Not v 
 very often does the message of the prophet tranScend th^ horizon- 
 of his own-age. The nmessage springs out of 'the conditions, civil 
 religious or poetical, of' the prophet's owp da)r." Now' s'ays" the 
 Spirit by Peter, "No' prophety is of private interpretation" {that is, 
 i% not ^0 be tied up theitime of the prophet,' because, as "given by 
 the Spirit, it glanceidown and^ through iall the centutHes if need 
 be, |i»ing between that time aindHhe end of all things? ^li^nd'then 
 Peter adds» *For .the "prophecy came not in oM-times" by the wiU 
 
 le is 
 
 a.jim.C"ii« iMcSpi ..„ w .>, y, . ..^„ 
 
 ^inecteflwithjhis title/ namely; that He is "The Truthful Spirit"; 
 tiff ope who aIways'"cohveyt truth, that opens truth, that applies 
 trtfth, that uses truth for the conversion of 'souls, r There are two 
 thoughts therefore loc|ged in this titles One is th^t Heis the Author 
 of truth, and theothfer, that He is the truth, the truthful Spirit. 
 
 Silow let nte digress a moment or two to talk in a practical way 
 
 0!^ ^is subject. Some of us have changed oiir minds very much 
 
 with reference to teaching and preaching. There was a time in 
 
 ^% Jf^P^"^"*^^ of the p»-esent speaker, when he had a notion, a, 
 
 p^i', miserable, \yretched sort of notion, th^t his business as a 
 
 preacher was to.make^|lhe best sermon thtit he possibly could; 
 
 -that it was to be fine on rhetoric, if possible, that it was to abound 
 
 in classical allusions, with old mythological stories now and 
 
 ^theh introduced, together with'traditions and legends— in short to 
 
 ^ make an oration. I doubt not m^ny others in this build*ing have 
 
 gone through somewhat similar an experience. The thing was to 
 
 makethe speech out of our minds. Now, let us not decry human • 
 
 learning ot scholarship. I was exceedingly pleased with Brother 
 
 PiersQn's idea of teaching Our young, Greek in our Hi^h Schools, . 
 
 as an aid tp the study m. God's word; but while we cannqt get on 
 
 . without a measure of education, and cultivation, an^ all that, 
 
 ^i ■ . • .... . ■ ■ ^ : -> ■ 
 

 II 
 
 lit 
 
 'IK 
 
 So 
 
 A WEEK OF BLESSING. 
 
 nevertheless in the preaching and the teaching of the Word; 
 that which is the power of God is invariably in connection with 
 th^e presence an^ the teaching of the truth by the Holy Ghost. 
 It. comes in demonstration of the Spirit and power of the Holy 
 Gh6st. And 1 think with gladness of that great word which was 
 spokdn by John Qwen, of Puritan times, a man whose mind was 
 to be measured not in feet but in furlongs, a man of whom it was 
 once »paid by another, that his tread through the scriptures, and 
 especially through the Epistle to the Hebrews was like that of an 
 elephant, when he put his foot down, the earth shook. A man 
 who said the Bible was like a strectia with its shallows wherein a 
 iamb might wade, and deeps wherein an elephant might swim. 
 When he was asked one day, " B0w coi^es it thit yoU are seen so 
 otten in the conventicles of John Bunyan listening to his preach- 
 ^ ing ? The splendid answer of that Chaflicellor of Oxford, at orte 
 tipie, was, *Mf I had the unction of John^liuny^n; if ^ could derii^ 
 onstrate the\truth in the po\yer or the Holy Ghost like John Bun- 
 yan, i would gladly renounce all the edticationand^. learning that 
 -f u^^ ^Brethren, let us go back to th^^ simplicity of the GtJspel, 
 ^d hod fast this one title of th<j Holy Spirit, "the Sbirit of 
 iruth. It IS th0 experience of preachfers here and elsewhere, 
 that It IS not the long sermon thai effects very much, and it iri*not 
 the flowers of rhetoric at all that are used for the help of souls 
 and the conversion of sinners; but sometimes it is only a little 
 sentence; very frequently indeed only/ a part of a sentence, and 
 occasionally only two or three words; and these almost invariably 
 out of the Bible, that the Spirit ^r^sps and brings \yitli power to 
 th„e conscience of sqme hearer. I want to bear this testimony for 
 myself, that years ago, listening to a man that has now gone, I 
 heard him speak a part of .s sentence from the Scriptures on a 
 certain day, when one youf;g hearer was anxious about his own 
 soul, that has never left him from that day to this. Oh brethren, 
 Hfeis the Spirit of truth, the applier of truth, the user of truth. 
 
 ffe ts called also the Holy Spirit. John 14: 26. He is the'Holy 
 Sypirit, because the author of all holiness, because He is the source 
 of all sanctifying power. It rs by Him through the instrUmental- 
 ^.."y,,7*'^e^«'-dthatwearebornagain. James i; 18. "OfHisown 
 will begat He us with the word of truth." i Pet. i : 2% '/Beintr born 
 again, not of corrtifjftible seed but of uncorruptible, by the word of 
 God which liveih and abideth forever," It is He who originates the 
 :?iew life, the D.vine l.f^, the holy life in the soul of the believer, 
 and 11 IS He that is the author of all sanctification in the believer 
 
 v*,^^.Tii^\f u-''^ i?'^-'"^^^??. *^^ "'^ ^''"''^ ^^^ ^^ ^^'■^® thoughts 
 .c ,.,^-1. ..„j Tr^ presence. His abiding-presence. 
 
 John i5:;i6, 17, "He shall abide with you^ forever,- and shall 
 
 y^^- i«^n^5v-6/'WhentlieCmijforteris'come ... 
 shill testify of me.?' / '« - " . 
 
 be 
 
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 the Wor*i 
 ectibn with . 
 oly Gho3t. 
 f the Holy 
 which was 
 mind was 
 lom it was 
 ptures, and 
 i that of an 
 k. A man 
 wherein a 
 ight swim. - 
 ire seen so a 
 lis. preach*. ■ 
 ord, at oflei_ 
 could deiii- 
 John Bun- . 
 iming that 
 he Gdspel, 
 e Spirit of j 
 elsewhpr.e, - 
 d it id* not 
 p "of souls 
 ly a little 
 tence, and ' 
 invariably 
 ti power to 
 timony for ^ 
 w gone, I 
 uriis on a 
 it his own 
 brethren, 
 >f truth, 
 5 th(^"Holy , 
 the source 
 trUmental- 
 )f His Own 
 3eingborn 
 "le word of 
 jinates the 
 2 believer, 
 believer. , 
 ! thoughts 
 -presence, 
 jhall be ip 
 
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 A WEEK 'OF BLES551NO. 
 
 , rCor. 6: 19, "Your body is the templeof the Holy Ghost, etc." 
 Eph. 4* JO, "And grieve not the Holy Spirit, whereby ye are 
 sealed unto the day ol redempiiorj. ' 1 „don't think there is any 
 hmt in that t<;xt about the Holy Ghost taking bis final departure 
 from the child of God who grieves Him. I can understand very 
 well when by pur unholy walk and misdefneanors we may grieve 
 
 . and Insult Him so tjhat He does hot manifest His presence, but 
 that is a vety differemt thing from His taking His final and ever- 
 1^^^'P^ *^^P»'^ture from us. This sixnple illustration may help you. 
 
 • ♦ can conceive of a^^distinguished guest being received intq a house 
 
 ' of^ome of us here, ipto a toom ^especially fitted for him; and we 
 woulddelight iti the presence o^;such a guest, but I can conceive 
 ,alsoof so much confusion in thevfainily, and so mu^ bickering 
 between wife arid husband, pareht and child, that the guest at last 
 retires;^ohis,own room and sits vhere, showing himself 6ut little' 
 '*^^ftcfebm of tbei^thily, but stili^eis in the house. -lihink-by 
 ""^l*^^^^^"^ ^'^"^"'^^ ^^^ <^?" grieve the Holy SpiHt so tihat He 
 wiPnot «iainifest His preseiice in us to any.exteiit;; but the 
 promise is assured and backed by the eternal Son or.'God that 
 Hfe has contte to aibide with us forever. ; ' T V 
 
 _, Nbw I'watit to note another thing, which I think Is taught in 
 I<amans8: li, that He abides wiji the bodies of the sai^s, «ven 
 When laid in the grave. " But if%e Spirit of him that r^§ed up 
 Jesus from tlie dead dwell in you, he that raised up Christ iftom 
 the dead shall also quicken ycjur mortal bodies by his Spirit that 
 dweU^th in ybu.f^ T"was examining that passage before cpmli^ 
 
 ^ere, and; the idea seems to be this. He that raised up Christ" 
 
 Ifrom the dead shall ^Igo quicken your mortal bodies through //« 
 inha&itirig Spirit, through the Abiding jof His Spirit ; taking up 
 His hpuse, as we may say, even in the body when it has been laid 
 mthe gravfe. I loveao think of that. There is an old symbol of 
 faitlr, Bow:almost forgotten in this rapid and wonderfully cultivated 
 age in which we are living, which see'ms to me next to inspiration 
 Itself, ri runs in thi§ wise:— "The souls of believers at their 
 death do initriediately pass into glory, and their bodies being stiil 
 united to C^m/ do res| in. their cfraves until the reiurrectlon." I ' 
 bav^ rejoiced more thail onpe-'xvhen standing by the graye of 
 
 . friends and relations over that little Word " still " in this quotation 
 and that declaration- is founded'.on Romans /Sr^. - \ 
 
 2. His teaching. John ^4: 26. "He shall teach you all-things," 
 
 and John 16:. 13, " He will'gui^e you intoall truth, etc." 
 
 " 3. His testimony of Christ. John 15": 26, " He shall testify of ' 
 
 testimony 
 me." Romans 8: 16. 
 
 4. He convinces the world S^f- sin.' Thus far we-'^have- been 
 looking at His presence and H^^Vo^k in connection with saints. 
 In the last, we came Xo Hi.s work in connection with sinners, tie 
 convinces the-^ world of sin. ^ Jghp 16: 811. He qaoviaces the 
 
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 M 
 
 A WttK OP BLESSING. 
 
 FOrld o^oncspecial sin— that of unbelief: "Because they believe 
 not on me," Luther once said, strongly, but perhaps not too 
 strongly.: "Nothing now condemns but unbelief." "He shall 
 convince the Ayorld of sinj because they believe not on me." 
 
 *it4' regular tneeting of the Conference was held on Saturday 
 •wternoon. An informal meeting was held, in which some ele- 
 mentary irw^ction as to the second coming of Christ, was given 
 by Dr. Bro«|bs and others. This meeting partook of the nature of 
 a Bible-I^ass^, questiqn and answer forming a large part of the 
 exfycises. 
 
 / 
 
 I' On Sunday afternoon, a communion service was hcW, con- 
 ducted by Dr. Brookes. 
 
 -^ 
 
 n 
 
 COMMUNION ADORfSS. 
 
 ^^ In remembrance of Me.^'—LyxV^ 22'. \^. 
 HEV, JAS. M. BROOKE", D.D., ST. LOUIS. 
 
 "V\7^1^ unutterabJe emotion our Lprd sat "down with His 
 * V disciples to keep the passover. He knew the meaning of it 
 all. to Himself, "and He said unto them. With desire I have 
 desired to eat THIS passover with yo„u before I suffer." Alford 
 ^ . tells us that here we hayp the only instance in the New. Testa- 
 
 ment in which this is used in an absolute sense* It was the pass- 
 _ over for which the passover in Egypt had beten instituted fifteen 
 » hundred years before, and it was the passover which lie well 
 knew was to be linked for ever, with His sacrifice for sin uponthe 
 cross. After this passover there was to be no other Jewish pass- 
 over during the period of His absence from the earth, but i 
 '« -memorial feast must take its place, that points through th^ cen- 
 « turies ,to " the Lamb of God, who beareth the sin of thte world " 
 Israel, however, is not to be finally set aside, nor forgotted. 
 „ 1^ Hence He said to the Apostles, " I will not any more eat thereof, 
 until It be fulfilled in the kingdom of God. And He took the cup 
 and gave thanks, and said. Take this; and divide it among your-*, 
 , ^ . selves : for I say unto you, I will not ^rink of the fruit of the vine, ^ 
 until the kingdom of God shail comp.^ So far the obvious refer- 
 ence is to the Jewish passover, and as it is quite certain that since 
 that day H*. has not eaten of the passover, nor taken into His 
 h^d the cup of wine, the promise remains to b« fulfilled. - Th€ 
 wQrd "until" indicates a very pleasant restored reliationship to 
 
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Af. 
 
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 ■■.'.': "-;.'W;'V 'i. A WR^K. OF' BLESSING. > ''■■•; , » 83^'- 
 
 hraiel in A time yet to com^, M it is plain that.He viewsi *'the 
 kingdom of God "as in the future. At the clpse of the Supper, 
 He said to the twelve, " Ji appoint untft you a kingdom, as my . 
 Father hath appointed unto me ; that ye may eat and drihk at 
 my table in my kingdom, ^nd sit on thrones, judging the twel^ 
 ■ tribes of Israeli". ■■.•■.:'■>■•, \.."- '■■''■.pry- ,: ■ /' . .-., 
 
 Meanwhile aiiother feast, with whicli>e Gentile believers have to • 
 do, comes befor* us in the words, ^♦He took bread, and gave than![c8, 
 and brake it, and gave iihto them saying. This is my body, which 
 is given for you; ?his do in remeni^brance of^Me. Likewise also He 
 took the cup after supper, saying; This cup is the new testament ^n 
 my bbod, which iAshed for you." Thc^ word rendered "testament 'V 
 is twenty times translated "covenant," and thirteen times as it i« 
 here. It is a covei^ant £onfir^ed by oath, and therefore everlast- 
 ing and unchangeable J and then to make assurance doubly surej^ 
 to place the fulfilrt*jent of the promise beyond the„ possibility of 
 ^ faihirc, it is establisjjed by the/<leath of the Son "of God, who 
 transmits in aji unchallenged- will, the blessjngs purchaseld with 
 His own most precidius blood, We. ar* noti surprised, .therti to 
 hear Him say, * This ijo in remembrance 'of me,'*^whil5r^squjs 
 exult in the truth tHat l^is blood cleahseth us from a,U sin. ' ♦ '' 
 
 We rerhember. Him as our crucified Saviour; we know Him as • 
 otir risen Lord. If He Was bodHy in the bread and tiyine, or bodily "i 
 ^ „with them, if transubstantion o^- consHbstantiation wjere^truc^ y^'^' 
 '^ould not be. tol(t fo remember Him, YorT we retftenilieraft^^^^^^ " 
 
 and not a present friend. But it Js bKsssed to iiptkel hdw, siinple 
 is the ordinance we are gat^i^pped to observe. j'This ot)'m 'remem,- . V 
 branc(? of me." He does iiftit say,/this do itt reniembrance,of^^^ , 
 yourselves, but in remembrance of MR; and (he bfesf prepara^lo 
 ,for coming to the Lord's table is to forget all aSpiif self, either luir 
 fancied good selves, or' pur real b^d seTve*^ and to be Wholly 
 pied with Ghris't. lim not an^inward but an outwaril look'we^are 
 to take this j^eniri^, and unsgier the t^a^hing of the Holy dhost^ ttj" 
 be entitcly lost to bur surrpundingfS, in jidpring ^nddelightfja| coit» 
 templatiop of Hini who dicfd upon the cross. ;' i ' " • ; v 
 
 first, we are to jremeti^bei: Hi& perfect deity. T|lere is at Ifeast 
 a hint'pf this great gjid essential truth in the opening vet ^elnd ' 
 chapter of the Bible,- 'tin the- beginning C^d (plupai] ereated " 
 [singular] the heayfen and the earth"; and Atifl more "freely where'" 
 '>God [pliwal] said [singular], Let us make man i^ burjiii$ige, after 
 out likeness." .It i^Sr foolish to speak of.this as the. plural of official/ 
 dignity, for a ch ,• thought is contradicted by the' statemeiit. 
 "The." Lord_ God said, behold," the man is become as'.onc of us," 
 Gen. 3: 22. What can "one of " us" ^n^eap, unless God cteateii 
 man spirit, spul and body, three fn one, ahdronein three, in the 
 divine image, and after the divine likeness? Iifowever thismfy 
 ^e, when sin had entered into Eden, aM' man had ,falleft th« 
 
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 A WBEIC OF BLBtSINO. 
 
 
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 promise of a mighty Deliveret was given, Mthp "w^s to be (he aieed 
 of the woman, but not the seed of ^he inan. -^ 
 
 From that time the promise grew itaore and more radiant, and 
 He appeared again and aifain during (he patriarchal age, " tryirtji 
 on the garments of hufhanity." David, like Paul, a thousand ^ 
 years later, was transported by the revelation that he was "a type 
 of the Man on high," i Chron. 17: 17; leading him to exclaim by 
 ttie bpirit. The Lord said unto my Lord, sit thou at My right 
 hand, until I make thine enemies thy footstool." Psa. iio* i 
 Isateh cries out, as if expres,sing the- yearning of a lost world'. 
 Unto us a Child is born, unto us a Son is given, and the govern- 
 ment shall be upon His shoulder: aiid His name shall" be called 
 Wonderful, Counsellor, The Mighty God, The Father of the ever, 
 lasting ages, the PrifliCe of Peace." Isa. 9; 6.. Micah' tells us of 
 the place of His birth. " Whose goings forth have been from cf 
 old, from everlasting," Micab 4: 2. And other prophets sefHi'm 
 forth as a drvjne prophet, a divine priest, and a divine king, the 
 0"»y nope of a ruined race, and the Messiah of ruined Israel " 
 ^ When He appears in the New Testament He is at once Jntro* 
 ducedas^Je^us, "Jehovah the Saviour," and "Emmanuel; which 
 being interpreted is,. God with us.^' Matt..i:^i, 23. From" that 
 ^^i^^ "J^ ^"J' equality with God the. Father i« everywhere pro- 
 clartmed and recognized. « In the beginning was the Word, and 
 the Word was with God, ahd the Word .was God. The same was 
 in the bennning with God. All things were , made % Hith; and 
 without Him was not anything mad'e that was made." -Jno. i- i-i 
 Forby Him were all things created, that are in heaven," and 
 that are in earth, visible andJnvisible, whether they be' thrones 
 or dominions, or principalities or powers; all things were created 
 by Him^andfor Him: and HeHs before all things, andl)v Him 
 aJl thinjss consist.". Col |\: 16, 17; "Who, being in the form of 
 God, thought It ntJt robbery to be equal with God." Phil. 2- 6 
 Well, theii, may we remeniber Him in His divine nature, and with 
 Ihomas fan at His feet, saying in profound reverence, and with- 
 out a moment's hesitation,-" My Lord ani'my God," John 20- 
 ?/• "t declares that He -is the I AM of the" Old Testament, and 
 If men believe Hot this, they shall dip in their sins, and whither 
 He IS gone^^hex^annot come. John 8: 21, 24. . • / 
 
 Secoadirwe areto rememb(fr Him; in His incarnation. "The 
 ; Word^as made fl^sh and tabernacled among us, (and we beheld 
 ; Hi9,.glory, the glory of the only begotten of the Father,) full of 
 grace and truth." John i\ 14. It is deeply interesting to notice 
 how the glory of His perfect humanity, and the gldry of His i>er- 
 fectdivinify, shine out side by. side from i^is birth to His death 
 J?,**'*,^'':^'" t^l^"«^,?^'**'^' '"^^^^^ shall conceive in thy wombj 
 ^ ^^i K^^^vu^^^ fi ^"'V ^^^^^ •' ^'^ humanity Mie shalfbe great 
 msW\ be .called t^e Son^of the m^lmf. " M^ b His di^iity.. 
 
 ,-~gj ^ 
 
J. " 
 
 A' WEEK OF BUESSINO. 
 
 «l 
 
 Luke i^'5i, 32. « She brought forth her firstborn son, and 
 and wrapped him, in swaddling clothes:" there is His humanity. 
 •• Unto you is born this day in the city of David, a Smviour, which 
 is Christ the Lord :" there is His divinity. Luke 2: 7, 11. "The 
 child grew, and waxed strong in spirit, filled with wisdom:" there 
 is His humanity. But He said to Joseph and Mary, " How is it 
 that ye sought Me ? Wist ye not that I must be . about my 
 Father's business " ? There is. His divinity flashing forth even in 
 His childhood. Luke 2 : 40, 49., 
 
 Jesus was baptized, and prayed: there is His- humanity. " And! 
 the Hdly Ghost descended in a bodily shape like a dove upon 
 Him; and a; voice came from he&ven, which said, Thou art My 
 beloved .Soh; in thee I am well pleased:" there is His divinity. 
 Luke 3: 21, 21. "Being forty day^ tempted of the devil:" there 
 is His humanity. "And devils also came out of many, crying out, 
 an^ saying, Thou art Christ the Son of God: " there is His divin- 
 ity. L'uke4:2, 41. A sinful woinarr "stood at His feet behind 
 Him weepmg, and began to wash M\s feet with tears:" there is 
 His humanity.. *\And He said unto her, thy sins are forgivem" 
 there is His divinity. Luke 7: 38, 48. " His sWeat^was as it were 
 it drops of blood falling down to the grdund:" t^ere is His 
 nanity. "Hereafter shall the Son of Man sit on the right 
 of the power of God:" there is His divinity. Luke 22: 44, 
 ^. "Jesus wept: ".there is His humanity. "He cried with -a 
 loud voice, Lazarus, come forth :" there is His divinity. John 50: 
 35.43. Thus it is all the way through His astonishing career 
 upon the earth; and we remember with gratitude that He "who 
 is over all, God blessed for ever," Rom. 9: 5, became a man for 
 us, so that we can lean in our weariness, upon a human breast, and 
 mtour sin and sorrow listen to the throbbings of a human heart. 
 ^Third* we are to remeftiber His holy life. To the Virgin it was 
 announced, "The Holy Ghost shall come upon the/;, and the power 
 '^L^^^ fjj'gliest shall ovpr^hadow thee; therefore, also that holy 
 t|§a|» whTch shall be born of thee shall be called the Son of God" 
 Lu. 1.: 35. ^Of no other child of wpman could this be said, "The 
 Father hath not left rtie alone; for I do always those things thaft. 
 please Him," Jno, 8: 29. No other man could affirm this of hita- 
 self "Which of you convinceth me of sin?" No other rtian 
 would' dare send out such a challenge. . "The prince of this world 
 conr.eth, and hath nothing in me^" Jno. 15: '30. No other man 
 tould utter such a boast. "I Jiave glorified thee on the earth : I ' 
 ive finished the work which thou gavest nie to do," Jno. 17: 4. 
 other man would make such ai declaration in the presence of 
 ith; and He who couhl pay these things of Himself Was 
 lely m^re than man, or He was insane, t ' >^ 
 
 '^-OTl^''^'^^^^ the same things are saidof Hirt by His Apostles 
 wBwn-ecord their own feilures» and who testify, that "all toe 
 
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 5; "holy harmlesi, undefi^V^aratJ fror. n„«,''"k.b^^°-,P 
 fe.m.mb.r .hat ., .he Son of (fod He muV b" hoiy for wlcln 
 »?e .he sun in the heavens onlv bv th» linhi ^f .i,.' 5 
 
 could never see a holy Father .'xc^ by fhe °Ut ofTiolv Se*n' 
 
 Fourth, we are to remember His death M#r#» H* «/,o «« i 
 
 SUe-Sf'oi?!? T'"" "f- v" Sa d:a'h"w'hrh' fo°rmed 
 .h! r,S^ ■ ■ T'."""'"' prophelsrSimmiirh Israel overlooked 
 
 wai1e?forf^^n - ^^*li 'V^s typified in the passover lamb ; it 
 h^^ moL ♦J".*''*'^ ^'°°**y sacrifice under the law ; it waVsunJ 
 in most pathetic strains n many a Psalm- iT^rn« K«i3it ^ 
 nounced by-Isaiah, when he wrote of The "mai nf « A ^ ^"i" 
 ' acquainted wirt. grief/' who^'C wounded rjur^^^^^^^^^^ 
 
 w^s upon Him' '^T'T^^'"'- '""^ chastisement of o'urS 
 was upon Him ; and with His stripes we are healed " " h! 
 
 HriL''t?/l^***'^''''[.M''»^« "'"^'^nd understood in all of its 
 
 «F?om T.f?"'^'^'^"*^'*^*^^" lonely way here below 
 \Il^ ?ti t"i^e forth begaq Jesus to show unto His discS 
 ?C 5^' "^ Tt ?° "nto Jerusalem, arid suffer many tSs of 
 the elders and^ chief priests and scribes, and be kiHed anri h; 
 referidTS- '^' third day," Matt. i6: '21" Many ti^es He 
 referred to His approaching death with its atfcndant moS and 
 
 i*„^K?.';;^'-5"" *^* ^""^'^ ^^^ '" f^W-^'^^ at the end of ffis paKv 
 ln,its horrid meaning of shame and tojture, Causing Hi^^toreGoH 
 
 ^^ ZST^Fir '"«"'^^' '?«" '^ "'y s^ {r;S,l^aSd 
 wnat snail i say ? Father, save me from this hour- but fnr thic 
 
 af ' W?S?i. r'?{f^^ ^°"^- .-^^^'^^'^ glorifyth^Same/' jSL ^^ 
 37.^^Wh,JnatJast He was nailed to it,ami/thescoffvi>f JSTiin: 
 
 -v"<-^7-- 
 
A WiEPK or BI,tSStN(i. 
 
 B, the wail of abandoned woe 
 My God, my God, why has 
 
 n His break- 
 sakcn me ? " 
 
 Si 
 
 jc to say that there is but one rationtl, as there is but on« 
 I way of explaining such an awful death of such a sinless ' 
 srer. To claim that Jle died as an example, or as a martyr, is 
 nonsense, for no believer and no martyr ever dies In that manner ; 
 and we would be struck intrt speechless amazement and terror by 
 the scene, were it not written, "Christ died for our sins, according 
 to the Scriptures," i Cor, 15: 3. "God made Him to be sin for 
 us,' 2 Gor. 5: 21. "Who gave Himself for our sins," Gal. i: 4. 
 Christ hath redeemed us from the curse of the law, being made 
 a curst for us," Gal: 3: 13. "Who His own self bare our sins in 
 His o^n body on the tree," t^Pet. 2: 24. " Christ also hath once^ 
 suftered tor sins, the just for the unjust, that He might bring us to 
 God, I Pet. 3: 18. Ah, brethren, as you gather about His table 
 this evening, let each of you whisper with adoring gratitude, and 
 with a heart full of love, " He died for me." 
 
 Fifth,. we are to remember His triumphant resurrection. Keep- 
 ing in mind His transcendently glorious life in heaven from etcr- 
 nity, and His perfectly sinless life on earth, we are not surprised 
 to read of Him, "Whom God hath raised up, having loosed the 
 pains of death : because it was not possible that He should be 
 holden of it," Acts 2: 24. The most helpless thing in the universe 
 was that pierced and m.in^led body, when it was taken down from 
 the cross, and laid in a sepulchre of stone, wliich was securely 
 sealed, while a band of trained Romnn soldiers stood on guard 
 But behold the energy of the might of God's power. " The angel 
 of the Lord descended from heaven, and came and rolled back 
 the stone from the door, and sat upon it. His countenance was 
 like lightning, and his raiment wbite as snow. And for fear of 
 him the keepers did shake, and became as dead men," Matt. 28: 
 2-4. What arc sepulchres and stones and soldiers where the 
 strength of God is put forth to vindicate and honor His beloved 
 Son who came to do the Father's will ? 
 
 There are thirteen different witnesses, and classes of witnesses 
 who testify to the reality of His resurrection; and it is not strange 
 .that the philosophical historian, Arnold of Rugby, deliberately 
 wrote, • I know Of no one fact in the history of mankind which if 
 proved by better or fuller evidence of every sort, to the unde?- 
 standing of a fair Inquirer, than the great sign which God hath 
 given us, that Christ died and rose again from the dead." We 
 have (0 Mary Magdalene, Jno. 20: 11-17; <2) the women return^ 
 ing frorn the sepulchre, Matt. 28: S-iO; (3) the two Emmaus dis- 
 . ciples, Lu. 24: 15-31; (4) Peter, Lu.24: 34; (5) the eleyen, Thomai" 
 . bemg absent, Jno. 20: 19-24; (6)' the eleven, Thomas being present, 
 \ Jno. 20:, 25-28; (7) the eleven on a mountain in Galilee, Matt 
 
 
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 (716) 482 -0300 -Phone 
 
 (716) 288 -5989 -Fox , 
 
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 88 
 
 ^t 
 
 A WEEK Oli'.fiLESSlNC. 
 
 '28: 16-18; (8) above' five hundred brethren at once, the greatey 
 part of whom wer6 living twenty-five' years afterwards, i Cor. 20: 
 6; (9) James, i Cor. 15:7; (10) all of the apostles, including the 
 seventy, i Cor. vS''7i (ii)severt apostles at the sea of Tiberias, 
 Jno. 21 ; (12) all of the apostles <m the Mount oT )01ives,' Acts 1 : 
 1-12; (13) the apostle Paul, as one born before' thenime. 
 
 But besides all this, it is a fact vitally connected with the whole 
 of our redemption, (i) Without believing it, salvation is impossi- 
 ble, Rom. 10: 9. (2) Without it there is no regeneration, Eph. 2: 
 4-6. (3) Without it there is no justification Rom. 4: 25, (4) 
 Without it' there is no sanctification, Rom. 7; 4. (5) Without it 
 there is no constraining principle of hfe, i'-Cor. 5: 14, 15. (6) 
 Without it there is no comfort at the grave, I Thess. 4! 13-18. (7) 
 Without it there is no resurrection of our own bodies, Rom. 8: 11;. 
 2 Cor. 4: 14. Indeed, the apostle shows the frightful results of 
 denying the fijndaijiental truth of the gospel in such a startling 
 mannei', that those m the church, who are begi'iining to question 
 • It, may w.ell tremble. If Christ be not risen, ( i^ our preaching is 
 vain; (2) your faith is also vain; (3) the apostles are false witnesses 
 of God; (4) your faith is deceptive; (5) ye are yet in your sins; 
 (6) our friends who- have fallen asfeep are perished; (7) we are of 
 all men most miserable. "But now IS Christ risen from the dead, 
 and become the first fruits of them that slept," 1 Cor. 15: 14-20. 
 "Remember," says Paul to his son Timothy, "remember that 
 Jesus Christ, of the seed of David, was raised from the dead 
 according to my gospel," 2 Tim. 2: 8. 
 
 Sixth, we are to remember His intercession, ©f this He gives 
 us a beautiful.sample, when He said to poor Peter, " Satan hath 
 obtained perinission to have you, that he may sift you as wheat; 
 but I have prayed for thee, that thy faith, fail not." Luke 22: 31," 
 32; and also in his intercessory prayer for His disciples. "I .pray 
 for them: I pray not for thp world, but for them which Thou 
 hast given me; for they are thine . . . Neither pray I for these 
 alone, but for them also which shall believe on Me through their ^ 
 word." John 17: 9. 20. Blessed Intercessor ! Who Knows the 
 fierce temptations that assail us, and sees the storms of sof^w 
 through which He Himself has passed, that sometimes almo^t)eat 
 down our spirits into despair. " In that He Himself hath silfered 
 bemg tempted. He is able to succor them that are tempted," or "to** 
 run pn the occasion of their cry to their relief." "For weha^venot 
 an high priest which cannot be touched with the feeling of our in- 
 firmities; but was in all points tempted like as we are, yet without 
 sin." Heb. 2: 18; 4: 15. Be assured, tempted and troubled soul, 
 that He can respond to your groans along the sensitive link of a 
 personal experience. 
 
 " Wherefore He is able also to save them to the uttermost that 
 come unto God by Him, seeing He ever liveth to make interces- 
 
■• V 
 
 
 ■\ 
 
 ■/^ 
 
 A WEEk OP BLESSINC. 
 
 
 89, ;■ 
 
 slon for them." Heb. 7: 25. No wonder the apostle breaks forth 
 into the joyous exdlamation, "We have such ^n high priest. Heb. 
 8: i. One who knows all about us, and the>«fbrst about us, and 
 loves us still. " Fpr Christ is not, entered into the holy place made 
 witK hands, which kre the %Mresi^rt|^ true; but into heaven it- 
 self, now to appear in the preseftce-jOf God for us." Heb. .9; 24. 
 We^ay fail, and do often fail, but ** if aiiy man sjri, we have an 
 advocate with the Father, Jesus ChrjlstJhfe righteous." i John 
 2Wi^ It is Ambrose, I believe, wlfo'tftfls of a loving motlier ^ 
 carefully picking out the weeds ^and J worthless grass from a 
 bouquet, which a cjjild has gatherejui for the father;- and this is 
 what our loving High Priest is dOing^for His pwor people, that 
 their urfworthy prayers and liaises may be presented acceptably 
 Tjefore the thr^ttjB. '* * , '^ 
 
 S'eventhj we are to remember kis second coming. This thought 
 is involved In^he very nature^^f the ordinance, " For as often as 
 ye eat this bread, and drink tWiiip, ye do show the Lord's death 
 till He come." 1 Cor. 10: i6.^vThe preacher may never proclaim 
 Jt, and thfe communicant may never think of it; but, thank God, 
 no man, nor woman, nor cluld, ever sits at the Lord's table with- 
 out being a silent witness to the fact that He is coming again. 
 |t woiild almofet seem as if the Holy Ghost, foreseeing how this 
 slOT«liB truth would be neglected, and how this blessed 'hope 
 ^uldV, obscured, so ordered it that* a speechless testimony 
 "Should be borne to the greatest fact that yet remains in the his- 
 tory of the Church and the world. Believer^ are not permitted 
 to slight it, even when they are so disposed, but are coc^j^led ak-^ 
 every communion seasoa to certify that Jesus is comirjji^ain. "'^^ 
 * ' Thus they are brought sweetly, although unconsciousiify it may 
 be, into sym|fethy with His mind, when He says, " Watch ye 
 thereforei for ye know not when the Master of the house cometh, 
 at even, or/at midnight, or at the cock crowing, or In the morn- '^ 
 mg." M^rk 13: 35, Thus they are made to listen to the message 
 of thetwo men in white: " This same Jesus, which is taken up 
 from you into heaven, shall so come in like manner as ve have 
 seen Him go into l^eaven." Act's i; 2. Thus they are' one in 
 spirit, at least for a time, with the- Thessalonians, " whaturned to 
 God from idols, to serve the living and true God; and to wait for 
 His Son from heaven* whom He raised fromihe dead, even Jesus, 
 which delivered us from the world to come." i Thess. i: 9, 10. 
 Thus, when our Absent Lord closfes the canon of Scripture with 
 the bright promise, ''Surely Lcom6 quickly;*' they respond in a 
 measure down in their hearts to the cry of the venerable apostle, 
 " Even, so, come, Lord Je$us." Rev. 22: 20. 
 
 If there are any here who are disposed to ask, Of what practical 
 value is the truth of the Lord's second coming, let me answer 
 o briefly ; (i) >It has a direct bearing upon creation, which not 
 
 ■*%'■ 
 
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 .^A WEEK OP BLESSINO. 
 
 
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 X 
 
 X 
 
 Si -l .? J'l*"^ '?^'"'^'/'l ^'■°'" ^^^ bondage of corruption into 
 the iberty of the glory of the children of God. « We know that 
 the Whole creation, groaneth and travaileth in pain together until 
 K • ^/'l^'^c ?"'y they^but ourselves also, which have the first 
 w^ f«„ f mP'"^''^''-^"^^^ ourselves groan within ourselves, 
 waning for the adoption, td wit, the redemption of oup body/' 
 Kom. 8: 19-23. Every one knows that the redemption of the 
 body is only at the second coming of Christ, and therefore the 
 groaning and travailing throes of creation will continue "till He 
 llTiw ^"[.f'^e^^l^e rush of the cycldne shall no more be heard, 
 v^Ip^Z'h T^ shall nomore walk in darkness, dnd the arid 
 wagtes shall no longer be scorched under the burning sun, for He 
 will arise to muzzle the storm, and " the desert, shall reja ce, and 
 blossom as the rose." Isa. 30: I. ^^ . an *c;«i^c, a«u 
 
 ' J^^S""^^ '^u" **.^^^ iiibabitant shall riot say, I am sick," Isa. 33: 
 m;^ i°''?\^n^.'*^>'^ of a tree are the days of my people: and 
 rmne^ect shall long enjoy the work of their hands?' Isa' 65: 22 
 S^K^'^V'^^^V"'* ^""'^^ healing, and all manner of devices 
 S..K "K^"^ tb arrest the disoKierly march of disease, and to 
 elude the ruffian grasp of death, but ou/ ehildren will still be torn 
 hmbs'in'tSP' ^"/- '^1 •"fi/'^'ties of old age wm still cause our 
 limbs to tottfer, and intolerable pains will still Jihth^ dissolvtW 
 n^^ ^'r^l will still be dug,- ahdheartt^iPill break -tm 
 fhff ? ^^'^t """^"^'P^*"^'*^ ^'^"e^'n&l^^e overthrow of 
 the foul monster that has made havoc in som^ny happy lands, and 
 castttrrtf t^"'/« when assured "that dedth Jhd hades shallEe 
 cast into the lake of fire." Rev.2i: a. But never will the destroyer 
 of the race lay down^his sceptre, ui«*I thdKingof Kings returns 
 from heaven, and the devil is cast down in\ the^bottomlSs abyss! 
 Jw^IJa^?'''' ^"•"b^beasts wail for deliverance, which shall be 
 Sf f ?".^y^^hen the King is reigning in righteousness, and 
 fa thfulness ,s the girdle of ^is loins. "Th«^lf also shall dwell 
 with the lamb and the eopard shall lie dowSvith the kid^and 
 rh?M k' ^m *5^^°""« l.ori, and the fatling together; and a little 
 child shall lead them. And the cow and the bear shall feed- he r 
 young one. shall lie down .togethX and the Hon shall eat' straw 
 like the^ox And the suqking child\hall play on the hole of the 
 asp, and the weaned child shall put E hand on the cocka?ricVs'- 
 aen. ihey shall not hurt nor destrojKin allmy holv mountain' 
 for the earth shall bfe full of the knoV^edg^ of^he Lo^Hs the 
 waters cover the sea," Isa. 11: 4-9. Onelight Appose that kind 
 hearted Christians would long for the coSg of °he Lord if for 
 nothing else than to see the hard yoSfef man's crueltv and 
 oPfression lifted from the necks of suf^^luTes ^ 
 
 . (4.) When Christ comes a^econd time, **He>hall judge among 
 the nations, and shall rebuke many people; arid the v shall beat 
 their swards into plowshares, apcftheg s^a;s to pnmi^ho^g 
 
rruption into 
 e know that 
 >gether until 
 lave the first 
 n ourselves, 
 r oup body)" 
 ption of the 
 lierefore the 
 lue "till He 
 re be heard, 
 ind the arid 
 sun, for He 
 rejoice, and 
 
 ck,'' isa. 33: 
 peopJe, and 
 
 Isa: 65: 22. 
 
 of devices 
 ease, an.d to 
 still be torn 
 11 cause our 
 i dissolvtng 
 I break 'Hill 
 verthrow'of 
 y lands, and 
 des shall be 
 le destroyer 
 ngs returns 
 rtless abyss, 
 ch shall be 
 isness, and 
 shall dwell 
 e kid; and 
 and a little 
 feed: their 
 1 eat straw 
 hole of the^ 
 :ockatrice's * 
 mountain: 
 .ord, a:s the 
 ithat kind- 
 -ord, if for 
 ruelty and 
 
 3ge among 
 shall beat 
 ing hooks: 
 
 •■' .V- 
 
 A WEEK OF BLESSING. 
 
 91' 
 
 nation shall not lift up sword against nation, i^ther shall they 
 learn war any more,"' Isa. 2: 4. "Behold, the days come, ^aith the 
 Lord, that/I will rdisejmto David^rit,*hteous Branch, and a King 
 sh^l reign and prospiBty and shall execute judgment and justice in 
 the earth," Jer. 23: 5. to that day shall not dawn until great 
 voices m heaven are heii^d, saying, "The world Kingdom of our 
 Lord is come; and 'He shall reign for evpr and ever," Rev. 11: 15. 
 He therefore who longs for the Cessation of war, and for the uni- 
 versal brotherhood of man, which is ah idle and mocking' drieam 
 in the present dispensation, tnust also yearn for our Lord's 
 personal return. \ 
 
 (5.) Israel wHl never be restored until that return. Biit 
 when all nations aiT\gathered %gainat Jerusalem to battle, and the 
 time of unparalleled tribulation has arrived for the Jews, His feet 
 shall stand in that day npon the Mount of Olives, and thev shall 
 look on Him whom they pierced. Zech. in 10; 14: 1-5. "And I 
 will bring again the captivity of my people of Israel, and they 
 shall build the waste cities, and inhabit them; and they shall plant 
 vineyards, and drink the ly^pe thereof; theV shall also make gar- 
 dens, and eat the fruit of them. And I Will plant them upon 
 their land, and they shall no iipore be pulled up out of their land 
 which I have given them, saith the Lord God," Amos 9: 14, 15. 
 This is but a specimen of an hundred similar passages, declaring 
 in rtie plainest and most ex,plicit tfrms the restoration of Israel to 
 .their own land at the second advent; And he who prays for the 
 peace of Jerusalem ought to pray that the Lord will hasten His 
 Upcoming. * 
 
 ^'^ (6.) Never until theni will our beloved ones, whose bodies slum- 
 ber in the tomb, be given:baqk to us in bodies glorious, powerful 
 and immortal. But "the Lord Himself shalldescehd from 
 heaven wkh a shodt, with the voice of the archangel, and with 
 the trump of God; and^the dead in Christ shall rise first. Then" 
 we whicE^are alive and remain, shall be caught up together with 
 them iffihe clouds, to meet the Lord in the air; and so shall we 
 ever oe^^with the Lord. Wherefore comfort f)ne another with 
 these words." I Thess. 4: 16-18. Blessed words ! Sweet com- 
 fort ! How can any Christian, along whose plath ever lies the 
 shadow of d grave, refuse to join in an eager cry for the speedy 
 coming of our Lord ? 
 
 X7.) Not until then does the Church enter upbn her glory. 
 
 When Christ, who is our life, shall apjfjear, then shall ye also ap- 
 pear with Him in glory." Col. 3: 4. ^ " Know ye not that the saints 
 shall judge the world "? i Cor. 6: ;2r But when ? Let scripture 
 answer: " At the coming of the Lord Jesus Christ with all His 
 saints." I Tress. 3: 13. He has gone into heaven, but left His 
 Church behind, a Church so dear to His heart, He gave Himself 
 for her. Eph. 5 ; 25. And He can never be satisfied until He has 
 
 ■\., 
 
<■«' 
 
 9a 
 
 Nf*" 
 
 ;\ •■ 
 
 
 A WEER»Tl)F BiESSING. i 
 
 her With Himself in the glory. An old writer says, "if a man 
 goes away, and takes his wife, and children, and household goods 
 with him, we do not expect him to return. But if he Ipaves them 
 behind hii^, he is sure to come back." At all events Chlist insure 
 to come fpr His Church, and after the tremendous judgipents oi 
 the tribulation period shall have burst upon an ungodly world, 
 He will appear with btr, and she shall reign with Him a thousand 
 years, yek, for ever. Rev. 2or6; 22: 5. 
 
 ,^^^'"«f such hope, none should be surprised that we who assem- 
 at thi> Conference gather around the table of our Lord, gladly 
 tosh^Hirdeath ttil He£ome., We believe that "the time is 
 short,''that we should be fffMing sail, as the word means, for we 
 are nearing the harbour after a long and stormy voyage, and can 
 almost hear the voice of the approaching Bridegroom on the 
 shore, " I am come into my garden, my sister, my spouse; I have 
 gathered my myrrh with my spices; I have eaten my honeycomb 
 with tny honey; I have drank my wine with my milk: eat, O 
 -beloved," Song of Solomon 5: i. "O Lord, let it please thee 
 speedily to accomplish the number of thine elect, and to hasten 
 Thy kingdom.' 
 
 FIFTH DAY.— Morning. 
 
 8HRIST IN THE PSALMS. 
 
 
 i-^st 
 
 PASTOR T. O. L^WE. ^ ■) 
 
 WANT to ask your attention only to one name of Christ, and 
 to trace that name, only through the first book of the Psalms; 
 that is, chapters I to 40 inclusive. * 
 
 ( Luke 24: 44, 45, "All thin^^must be fulfilled which were written 
 /in-the law of Mosses, and in the prophets, and in the Psalms con- 
 it eerning Me. Then opened He their understanding that they 
 might understand the Scriptures." May we have our under- 
 standing opened! this morning by the Holy Spirit. Then 
 only cai|^^ we understand the Scriptures. Some say that we 
 must read the Bible just as we would any other book. Well, 
 possibly if a man have an intelligent idea of how he should study, 
 other books, that rule might apply; but many a man will pick up 
 a Bible having no preliminary preparatibtf and reiad a few chapters, 
 or a few verses, and throw it down, without having got any intelli- 
 gent idea of wh^t it's about. There must be a preparation for 
 mtelligent study of the Bible. Just as there must be in other 
 ranges of life. The inventor of Nitropyrine who made a fortun^e 
 out of his coQCO(?tioi;i during the ravages of X^arGrippe would be per^ 
 
 m; 
 
 >r#.: 
 
S- 
 
 , "if a man 
 ehold goods 
 iMves them 
 "hrist q^sure 
 Jdgipents of. 
 ifodly world, 
 I a thousand 
 
 who assem- 
 Lord, gladly 
 the time is 
 ans, for we 
 ige, and can 
 »om on the 
 )use; I have 
 
 honeycomb 
 milk: eat, O 
 please thee 
 id to hasten 
 
 " Christ, and 
 the Psalms; 
 
 were written 
 ^salms con- 
 ', that they 
 our under- 
 >irit. Then 
 ay that we 
 ook. Well, 
 •hould study^ 
 will pick up 
 evv chapters, 
 t any intelli- 
 paration for 
 be in other 
 de a fortun^e 
 vould be per^ 
 
 
 A WEEK OF BLESSING. 
 
 93 
 
 fcctly safe in givmg his secret to- a lawyer or a carpenter, but he 
 would not impart it to a Chemist for anything. You know Theodore 
 Thoma§ came to Cincinnatti, four or five years ago to instruct the 
 people in music. He introduced to them the Passion Music of 
 Sebastian Uach and at his first introduction, the people listened 
 with ill-concealed weariness; and before he concluded, one-third 
 of his audience had disappeared. Going home with a friend of 
 mine, and going up to his room; he brought his hand down upon 
 the table, and said, "Nevertheless they have got to stand it." He 
 knew there was something worth listening to, but that a process 
 of instruction was necessary before the people could understand it. 
 And at the last May festival, he produced this same music, to a 
 packed audience in the largest .hall in Cincinnatti, and for three 
 hours the people listened with rapt attention, and many of them 
 with tears. Their understanding, so to speak, was opened to 
 upuerstand Bach. So with reference to this boolt There must 
 be*an opening of the understanding. ^ y 
 
 If you have been regenerated by the "Holy Ghf|||f, if you have 
 been made partakers of the Holy Ghost, if you h3^\54'ti^«** Ulumi- 
 nated by the Holy Ghost, then this precious bqpk'ts lumihous 
 with God's truth, and there is no trouble about ffnding Christ in 
 every page. ^ 
 
 Our brethren who are familiar with the Hebrew tell us, that 
 I wherever in a properly- printed Bible we find the word "tord'V 
 '(Capital L, small ord, and GOD (small capitals) that word is Ad'onai 
 in the Hebrew; and that the signification ot that word is "Master 
 and Lord"; that i^ that the attitude to that person is either that 
 of a servant, or a wife. You see Hebrew Scholarship is needed 
 to put us in possession of that truth, "Ye call me" said Jesus, 
 "Master and Lord, and ye say well, fqr so I am." There are six 
 words which are translated "Master" iri the New Testament. 
 \. Despotes, which seems to signify the head of the family. , An 
 example of this. word is in 2 Peter 2:1, "Denying the Lord that 
 bought them." ^. DidaskalQs^-vAi\z\i signifies a teacher. Jobti U- 13, 
 "Ye call Me Master and Lord." ,3. iS'^w/a/iJ^ which means One 
 in office, as the captain of a ship. This o^lirs five titn^s in the 
 New Testament, and only in Luke. Luke 8: 24, "l^aster, we 
 perish." 4. Kathegetes^ th^t is, leader. Matthew 23; 3$^ "But 
 be ye not called Rabbi, for one is your Master (kiaaer) even 
 Christ." 5, KurioSy which is a name given to a Mastery a servant. 
 Matthew 6: 24, "No man can serve two Mast^." 6. The sixth 
 word translated Master is ^'' Rabbi\'' very simikfr in meaning to the 
 word DidaskaloSy teacher, instructor, Jmv^: 2, "We know that thou 
 art a teacher come from God." Tiie^ropheneci^ woman called 
 him "Lord." That poor adult^r6us woman in 8th J oW called him 
 •I^rd." Judas never did, "^thou Shalt 
 i^Ql^ the T t Ord Jesus buty.*^ a t Je s ma i 
 
 wutiittii 111 utii ' juiju voiicu unit 
 
 halt Confess /with tli^ mouth," 
 is Lord a , n4 sha,lt bfelieve iq, 
 
 _j 
 
 vT 
 
 \ 
 
 y^,.- 
 
94 
 
 A WEEK OF ni.ESSINO. < 
 
 'h 
 
 thine heart that God hath raised Him from the dead, thou shalt be 
 
 ^f''!?"..^/''" see thus the- variety of ideas expressed by these 
 words "Master ai)d Lord." y ^c 
 
 ^He is the Head of the house ; the Husband of the wife : the 
 ^nTZ-^l the servant ; the King who has the right to demand 
 and msist, "Choose ye this day whom ye will serve.' Leader of 
 His people. That is a beautiful name. When N^ipoleon was in 
 bpam, he wished to cross a high and rugged pas>, to concentrate 
 hi iT'^^'/* Xtri^'^^'l P'^*^*^- ^° ^K^'^^t ^^^ ad^e of his officers 
 Hriftt ;?f ;., ,u^l ^^"^ ^''""P^ '^*'''! st'-"8fK'«ng «^»ough the snowy 
 drifts of that high pass, and ready to drop/with fatigue, word 
 
 n«th.v J^f ' The Emperor was undergoing the same hardships 
 as they were, and they were getting the benefit of his footsteps as 
 he trod down the snow. So with an enthusiasm, victorious W 
 even human durability, the army went on following their leader 
 o a glorious vurtory. So our leader has trod over 'every step of 
 J5« way and He simply calls upon us to follow in Hia steps, to the 
 
 . blessed fruition, victory, triumph, heaven, 
 
 .Now we know that Jesus not only claimed this designation and 
 character, but He claimed the identical word, " Adonai " as His 
 v^cU «r*^^* -^fu " i-' 37'.4'. and compare it with thft opening 
 verses of the nth chapter" of Isaiah. In John 12: 41^6 Holy 
 Ghost said through John, "These things said Esaias then he saw 
 his glory and spake of him," referring to Isaiah 6: i. When did 
 iffnfh.'? "h"' ^^y ^ " ^" the year^hat king Uzziah di2d fsaw 
 tr^fn ffllL°'i''* '"^ ,"Pr^u*^''°" ^''«^ and lifted up, and his 
 ^'fnJr A^^ ^f^P'^ That word Lord is the Adonai, the 
 Inth.R?vf L"*"' l^'"f^''u^"^.°".^^*^^'■°"^•high^a lifted up." 
 In the 8th verse a so, "I heard the voice of the Xord (Adonai) 
 saying, whom shall I send and who will go for us? Then said 
 
 r^H TaI ^^^ ^''\ ^\ ^'^° '^'^ nth verse, - Then saTd ,' 
 • Lord, Adqnfci), how long?" Just after thp verse which John 
 
 ?nhi^±/tt" ?'• ^?K ^? ^ "^'y ^^°^^ '"?^^"^ts us thriugh 
 i?.^: a5^ ^ ^'°7 T^^^ J°^" '^"^ **" *^'s occasion; was the glory 
 of the Adonai ; and John was speaking of our Lord Jesus Christ 
 Also, in Matthew 12, when Jesiis was surrounded with the Sad - 
 duc^s and others, and they asked Him that question concerning 
 the rfesurrection of the-dead, He answered them, "Ye doTrf 
 
 Hnlv rw5 '-^t^^'P^"'^'' "°'"*^^ power of God." Meaning the 
 Holy Ghost's interpreting power. Then He asked them a moment 
 or two^after, "What think ye of Christ, whose Son is he? Thry 
 
 fZh'l^^ -r* Q^-^°" ^fB^""'^- "« ^«'*^ "«to them, how thin 
 i^ .fr.t '" ^P'"' ' -' him Lbrd, saying, the Lord safd unto my 
 
 j;^3^%'''\"'V'^^J'^'^^'^^^'^^ thine enemies thy 
 footstool." (Quoting from the 1 loth Psalm). And when you look 
 
 back into your proper printed Bibles, Oxford or Bagstcr, you 
 
 say. 
 
 'is-r 
 
A Week jof ui.essino. 
 
 9$ 
 
 hou shalt be 
 ied by these 
 
 le wife ; the 
 t to demand 
 Leader of 
 ileon was in 
 concentrate 
 f his officers 
 h the snowy 
 itigue, word 
 rthe column 
 le hardships 
 footsteps as 
 torious bver 
 their leader 
 very step of 
 steps, to the 
 
 ^nation and 
 ai" as His 
 he opening 
 I, W Holy 
 :hen he saw 
 When did 
 died, I saw 
 up, and his 
 A-donai, the 
 I lifted up." 
 i (Adonai) 
 'hen said I, 
 len said I, 
 /hich John 
 us through 
 s the glory 
 sus Christ. 
 I the Sad- 
 concerning 
 Ye do ejrr, 
 eaning the 
 I a moment 
 le? They 
 , how then 
 [d unto my 
 lemies thy 
 n you look 
 
 find it Lord, capital *'L," lower case *' ord, whi« h means *'Adohai.' 
 The LORD, (signifying JehQvah,)said unto my Lord] (Adonai), sit 
 thou on my right hand. Brother Erdman Says that he once had 
 a conversation with a young Jew, and he pointed out this iioth 
 I'salm, and asked him " What does Adonai mean ? " " Oh," he 
 said, " It refers to the supreme being." '* What does Lord 
 Jehovah, mean ? " " That also refers to th6 jsupreme being^' 
 *'What does it mean when it says, 'Jehovah sajid to Adonai, %\i 
 thou on my fight hand, until I make thine enemies thy footstool ?'" 
 The young Jew turned and went away. He caught the idea, and 
 could not stay. The argument that had the japproval of our 
 blessed Lord when He was upon the earth, waslmore than that 
 Hebrew buy could stand. And a few days alt6|-, he bowed his 
 head in worship to the Adonai. Now then, if oui^ Master appror 
 priated to Himself the name Adonai and the character of Lord 
 and Master which it signi^es in the iioth Psalm, we are on per- 
 fectly safe^nd sound ground when we look into this first b6ok of 
 the Psalms for Christ in the light which that fWct affords us. 
 Adonai occurs fifty-eight times in the Psalms, and it is always 
 applicable to Christ as Master and Lord. To-d^y we will only 
 look at a few of the Psalms in the first book. 
 
 Psalm 2, *' Why do the heathen rage, etc." We afe taken up 
 into the ^ery atmosphere of heaven ; one of the speakers iopiks 
 down upon this earth and he says, " Why do the heathen >''i»*" 
 *' He that sitteth in the heavens shall laugh, and the Adonai sfljWl 
 have them iii" derision." This first reference to Christ in the 
 Psalms, then, is as the Anointed, thcMessiah, and then as the 
 Adonai, and in the sixth verse as my King. God's first word to 
 this world is this: "Oh earth, earth, earth, hear the word of the 
 Lord. Every knee shall bow, and every tongue confess that 
 Jesus is Lord." The Adonai exalted. 
 
 Psalm 8. Our Lord xt, presented to us in this Psalm, as He is 
 in Heb°i: 2, 3, and in Col. i: 15, as the Creator of all things. 
 "By Hirn were all things created thatf are in heaven and in the 
 earth." "I believe in God the Father, maker of heaven an4 earth," 
 as the Apostle's Creed runs. True, but more accurately, we might 
 say, "Who made the heavens and earth by His SOn ?" " Oh 
 Jehovah, our Adonai, how excellent is Thy name in all the earth, 
 who has set Thy glory upon the heavens," as an artist puts His 
 name on the canvas. He has exalted man, and made him a little 
 lower than the angels, to have dominion Over the works of God's 
 hands. As I rode up Missionary Ridge a few weeks ago, in the 
 electrif car, up a hill that the boys of the Northern Army found |t 
 almost impossible to climb, I had an illustration of how even the 
 lightning had been placed under the dominion of man. Ah, this 
 world knows little about it. He has made the world under us. 
 
 s. 
 
 ■*:r 
 
 gstcr, you | ^^^ of science and nianiifacturers are Using the powers which He 
 
96 
 
 fKlf.K 
 
 
 A wr>:k ok Bi.KsstNr.. 
 
 nature'''*''* """*" '""" ' clo.nirii„n, even il.c^c wu.clcifa: forccb cf 
 
 It ^lh^\Th^\^?\ ^M'^^y'^l Yff'*'"^- "A *««» »hall serve Him. 
 It shall be told of the Lord, Adonai), unto the next veneration 
 
 th^^S h"r "".I'^'iy ^f ^'f ^ "•* i8hteousnes5 tinto a ^e c' 
 that shall be born that He /la/A done it " 
 
 oflhe^M^,"^- He hath been;;obedient even unto death, the death 
 all 'WnH ^h. .K "f ^""^ ^^^c '^'^ "P°" "•'" ""•- iniquities of us 
 
 The Doiinn ,^ '' '*'"'"\''^""''.P'=^"- "« ^^^^ P'«"d Himself in 
 the position of a worm and not of a man ; the reproach of one com- 
 passed about by the bulls of IJashan ; His bones out of o"nt H s 
 mani ^^H^'sni^^^ compassing Him, His garments partid among 
 ourLwiUh^ k"* to put away our sin, and the culmination of 
 ReviKtirn w ' K^^l'V^f^?«? ^*^P'^^«^ '" ^he .2th chapter of 
 'Wa ffi^r^^^^^ He was worthy, becau^sfe He 
 
 was sTa*n and hath redeeiped us unto God by His blood, out 
 
 net in a pit, which without cause they have digged for my sou?" 
 
 See also iith verse, " Uurighteous witnesses rise up"^ Se 
 
 witnesses did rise up against Him, malignant, cruel and hateful 
 
 They tore Him anci gnashed upon Him wiih their teeth iG^h 
 
 verse And the true soul, sufferingfor righteousness sake! calls out, 
 
 17th. "Lord Adonai, how long wilt Thou look on? Rescue mv 
 
 sout;: from their destruction." 24th verse " ludLre me O f n?/ 
 
 ^^Ul^' H^ ^. (Elohim). 4ordt^'to ^h^rS^Su^S 
 
 ver^e « T.^f.^^^^'u''' 'L^''° ^^^ JehOvah, the Elohim. 27th 
 
 verse, Let them shout^for joy, and be glad that favor Mv 
 
 nghteous cause." And Adonai's Lswer on aether da>^l found 
 
 men^.h^r"*",''" '^^ ""5""'* ^^""^^ 12, *' Blessed are%e vvhen 
 njen shall revile you and persecute you, and shall say all manner 
 
 vLh'1^^^'"';^'" ^^''"'y^^l.^y ^''^'^^ ' rejoice and be exc^edfng 
 D onhS ^'k? V y«"^/r^''d in heaven, for so persecuted they hi 
 prophets which were before you." cyme 
 
 "Th'lmLl^^t^f^'*?' !''t verse, wehavethe fulness of Adonai. 
 
 in the^atftudL'"^ ^r the earth.'' Our Lprd declares that also 
 
 heelrth^' Thff'.iJr^'*^''^'^^ meek, for they shall inherit 
 
 ofthTwsTSmfng^^'^^^ servants are to be rewarded at the time 
 
 inrStlL."'' Vr '''• '''^ '"""f ' °^ God astray, and endur- 
 ing cnastening. "There is no soundness m my flesh no rest in 
 
 ZdSrT^''^'^''''''^''''''''^-" What'canheSo nihat 
 
 »Tk- • ?u T^°iS'."^. ^"' J"^* come ttf his Lord, his Adonai 
 
 "This IS the Lord" in thcQth verse, "Lord ' " ' ".aonai 
 
 bX; Vh>l T '" ^^^"^^^ y^''^^ ^ ' "'•^' (Adonai) all my desire 
 beiore thee, and my groamng is not hid frtmi Uiee: "j^^ 
 
 «- 
 
 15th. Verse, 
 
 N 
 
A WKKK nV Rl.H8S(N(.. 
 
 97 
 
 L'lf.ii furcub t)f 
 
 ill serve Him. 
 :t jjencration, 
 unto a people 
 
 ith, the death 
 
 quitics of us 
 
 :cl Himself in 
 
 of one, com- 
 
 of joint, His 
 
 •anted among 
 
 Imination of 
 
 th chapter of 
 
 because He 
 
 s blood, out 
 
 ade us kings 
 
 thful servant 
 
 for me their 
 
 )r my soul." 
 
 up." False 
 
 \nd hateful. 
 
 teeth, I 6th 
 
 ke, calls out, 
 
 Rescue my 
 
 le, O Lord, 
 
 hteousness. 
 
 Jhim. 27 th 
 
 favor My 
 
 ay, is found 
 
 e ye when 
 
 all manner 
 
 i exceeding 
 
 ed they the 
 
 of Adonai, 
 ;s that also 
 hall inherit 
 It the time 
 
 md endur- 
 no rest in » 
 do in that 
 IS Adonai. 
 ty d e sire is 
 5 th. Verse, 
 
 "In Thee O Lord, do I hope. Thou wilt answer ; O Adonai, my 
 Elohim." My covenant 4(eepinK <^'od. 22nd verse, "Make haste 
 to help ine, () Lord, my salvation." 
 
 In the 40th I'salm', we have, "Hut I am poor and needy, yet 
 the Adonai, thinketh upon me." Thou art my helper and my 
 deliverer, make no tarrying, O my (iod. 
 
 Togo back again to the i6th Psalm 2nd verse, in conclusion, 
 " I have said unto Jehovah» Thou art my Adonai." I feel that we 
 have here the very spirit of the bride. The husband and the 
 wife, the scriptural illustration of the relationship which exists be- 
 Christ and His Church. See Eph. 5: 23. "The husband is the 
 head of the wife, as Christ also is the head of the Church." 
 
 The Lord cherishes the Church as th^ husband cherishes the 
 wife, members of His body, and of His flesh, and of His bones. 
 Now taking the marginal reading oJ[ tiiiS Tsalm, we have the 
 Church of God speakinj^r of herself as the beloved one. " Thou 
 shalt not leave my soul m hell, nor wilt Thou suffer Thy Beloved 
 One to see cori:uption." .She calls herself His beloved wife. The 
 Psalm throughout is the utterance of a devoted and happy heart. 
 Verse 2nd, in the Revised, "I have no good beyond Thee." 
 Christ is Summum bonum. She delights herself in her husband's 
 friends. The saints and the excellent of the earth are her delight, 
 and as for His enemies, she will not even take their names upon 
 her lips. In the 5th verse, she goes on to speak of her posses- 
 sions. The Lord is her inherita|^^^herf)crtion. 
 
 In the 6th v^rse, she expresJpf|ier satisfaction for what He 
 has done for her. Her lines himi?*' fallen in pleasant places. In 
 the 7th verse, she is faithfully instructed as 'she lies wakefuf and 
 attentive in the night. In the 8ih verse, her Lord is always pre- 
 sent at her right hand, where the husband should be, to be leaned 
 upon when fatigued In the 9th verse, her heart is glad and her 
 glory rejoiceth. Her soul will/not be leff in Sheol. It will not 
 see the pit. In the i ith verse. He wilpghow her the path of life. 
 In His presence there is fulness of joJ',-^nd there are inexhausti- 
 ble treasures still to be found. You Jfee there the all-sufficient 
 Christ; loyalty to Him; rich possesions in Him; complete satis- 
 faction in Him; faithful instruction from Him; all, by the Adonai 
 of the Psalms. " Bless His name. 
 
■\ 
 
 A WEEK or itI.R5iSINU. 
 
 FIgTH OAY.^MoKNiNO. 
 
 • PARABLE OF THE TEN VIRGINS. 
 
 W. A. PAKf.ANK, h.Hil, a)t,MN(;WlK)l), ONT. 
 
 Matthew 35t 1-13 induslve. 
 
 OUR Armenian brethren look up->D this p.irable.as one of thci r 
 great stronjjholtls, anci it must be admittett that if the com 
 mon interpretation is correct, a great deal may be said on their 
 side of the question ; for here we have the whole company of 
 virgins, alike in all respects except one. They all slumbered and 
 slept; they were all iookmg for the bridegroom; they all went out 
 to meet Him; they all had oil in their lamps', and their lamps wen- 
 lit, for the real meaning of that word *'(]one out," is "going out " 
 The only point of dilTerence is that the wise had oil in their vessels, 
 and the foolish had not oil in their vessels. And the Armenian 
 brethren say, "Well, you admit that the bridegroom is the Lord 
 Jesus Christ ?" "Yes " And that the ten virgins represent the 
 Church? 'Yes," and yet you see they were virgins, and part ol^ 
 them were lost; and our Calvinistic brethren are sometimes driven 
 to their wits end to answer them. -If you regard this parable as 
 simply a vehicle f r conveying a moral teaching, the position of the 
 Arineniartis a strong one; but if you recognize the fact that it is 
 designed to teach certain truths, in connection with the character 
 of this age at certain periods of its history, we shall find that the 
 contradiction between the supposed teaching of this parable, and 
 the doctrine of Calvinists is only an apparent one. 
 
 In this parable, there are three prominent questions suggested 
 to Us. First, what is meant by the true kingdom of Heaven Next 
 what period of time in the age is indicated by the word "then ' 
 Third. What company of persons do the Ten Virgins represent. 
 ; It IS clearly necessary to speak on what the Kingdom of heaven 
 IS, as doubtless many of you here are unfamiliar with the meaning 
 of that term #s used in the word of God. The kingdom of heaven 
 and the kingdom of God, are not synonymous terms. This term is 
 used in a two-fold sense in the New Testament. It is spoken of 
 the kingdom waiting in patience for the Lord Jesus Christ, the 
 age in which we now dwell, and as the kingdom and glory of' our 
 Lord Jesus Christ, the age for which we are waiting. In the 
 former aspect, it is the kingdom of ministry; in the latter aspect it 
 IS the kingdom of manifestation, when the Lord Jesus Christ will 
 be revealed from heaven, and the church will be caught up to meet 
 
 Him, When the kingdom of heavec; is spoken of ip connection 
 
1. 
 
 S one of thci r 
 t if the com 
 ifticl on their 
 
 company of 
 imbered and 
 
 all went out 
 r lamps werr 
 
 •'Koing out," 
 their vessels, 
 le Armenian 
 1 is the Lord 
 epresent the 
 , and part of", 
 times driven 
 5 parable as 
 jsition of the 
 act that it is 
 he character 
 ind that the 
 parable, and 
 
 s suggested 
 iven Next, 
 'ord "then." 
 represent, 
 n of heaven 
 he meaninfj; 
 n of heaven 
 This term is 
 > spoken of 
 
 Christ, the 
 [lory of our 
 >g. In the 
 er aspect it 
 
 Christ will 
 
 up to meet 
 connection 
 
 K WBRK or BLB!l<llNO. 
 
 » 
 
 with n parable, it is as man has made ii. When it' is spoken of 
 without a parable, it in as the kingdom is in the purposes of (iod. 
 .Now people speak of the kingdom ol heaven and the Church of 
 God as being one and the same thing. This is the Common 
 .teaching of the day. The word of (iod never confounds the two. 
 Men speak of the visible and invisible church. The word of (;od 
 never does ; and the word of (iod never confounds the kingdom 
 and the church together, If the kingdom of heaven and the " 
 church were the same thing, you and I would be Roman Catholics; 
 for we are indistihctly told in Scripture that the keys of the king- 
 dom of heaven were given to I'etcr, and if the kjtigdom of heaven 
 and the <ihurch are the same thing, then Peter is the church, and 
 our position is a wrong one. .^ 
 
 They are distinct because they commence at ditlfercnt titH^f. 
 The kingdom commenced with the ministration of the Lord Jes5« 
 Christ. He said, •' The kingdom cometh not with outward show, 
 but the kingdom of God is among you." " The law and the 
 prophets were till John, since that time the kingdom of (Iod is 
 preached, and every man presseth into it." The word *'into" 
 should be "against." " The law and the prophets were till Jdhn." 
 The kingdom commenced with the ministry of the Lord Jesus 
 Christ. But the church didn't commence there. It was still in 
 the future, when he sard, "Thou art I'eler, and upon this rock, I 
 a//// dui'/d My church." The church of God commenced when the 
 Holy Spirit came down it Pentecost. 
 
 They are distinct not only as to the time of commencement, but • 
 as to the extent of the gospel they proclaim. Turn to Matthew 
 lo, for a minute. It is important to get this distinction clearly in 
 your minds. Here we see JesUs sending His disciples to preach, 
 I saying, "Go not into the way of the (ientiles, and into any city of 
 Samaritans enter ye not : But go rather to the lost sheep of the 
 house of Israel." That was Oie extent of the gospel of the kingdom, 
 —to Israel, and Israel only. What is the extent of the gospel 
 now? "Go into d// t/te -world and preach the Gospel to every 
 creature.*^ 
 
 They are also distinct as to the character of the gospel they pro- 
 claim, "As ye go," says the Lord Jesus, "preach, saying, the kmg- 
 dom of (leaven is at hand',"— the testimony to Tsraelof the coming - 
 of the King. John the Baptist proclaimed the gospel of the advent ' 
 "of the King, the Messiah ; and Christ showed his character as the 
 Messiah by the miracles he did in the sight of the people, proving 
 that he was the Messiah and the King. The gospel qf the king- 
 dom was proclaimed to Israel, but they refused it. Now is the -.v 
 Gospel to the Church, the same ? " Through this man is preached 
 vix\Xoyo\x the forpveness of sin. And by Him all that believe are 
 
 •Ml 
 
 ^. 
 
 justitied from all thmgs, from which ye could not bejuuified by 
 the law of Moses." This is the proclamation of salvation 
 
 ■■ '. ■•..^' •.;''«?'?,.i. '■■■"', ' • ■ ■• \' ■■ ■- '■" ■ ■ ' •■ ' 
 
■ I .y 
 
 too 
 
 ^A WKttK OP BLES6rN(3? 
 
 tUe^Hke ^°'^^' ^^"^ ^°^^^^ of a cruci^ed Saviour, to Jew and Gen- 
 
 -rJ^nl *"'« «!'st>nct also as to the positW they occupy in this aire 
 The Church .st ,e brule^f Chruit. called out k the^rld ^^ 
 'ri^.^°!v''*?*'^*;3 by the /Holy Ghost, scaled by the Holy 
 rte ?l ^J t"" ?°'y ^^* and rooking for the Lord Jesus 
 Chris ; but the kingdom of heaven is as to three parts of it, seed 
 
 o?ThVwfi^''''"- • ';^ 'f "l^y '^^ ^°"'« °^ *he Sir. the chiWr 2 
 nffinH K^^fw*i *"//"'* there are bad fish, and things that 
 ^^^n ' "^il^^t^^ i"*"^ Jesu*.€hrist will cast out when He comes 
 a^ain. The kingdom of God and the kingdom of heaven are 
 
 Go nel tl.'"' ^' '°k'\" ""1" °^ ^^'"^^hcem^nt, the extent of fhl 
 Gospel they preach„the character of the Gospel they proclaim, 
 and as tothe position they occupy in this age. The kingdom o 
 fX^h.'L^^K*'- P°?'^" of the world whichVofessestolcknow 
 Chri!tendom " ^ '^'' ^""'^ '^''"^ ^^''''' which age we call 
 
 thr^r.ilfr !-^ '^^^ ^'^^Sh\ out in this diagram, consisting of 
 hree concen ric circles, the illustration applying equally as well to 
 the Jewish dispensation, and. to the present As to the Jewish 
 ltiSt"?n*H"'i>''^ have ootside^in the first ring, the Gentile nations 
 S^ . darkness without the knowledge of Jehovah. Inside 
 InfLTL th^^ nationally, according to the flesh, into which men 
 Ur!li ^f%^ "".^'^fcu'^ me of circumcision. Inside that was the 
 kIo ! o\^oa, into ^ich men entered by the circumcisioij, of the 
 thfp.^PP-^ M^ ?r^ ^P^'r*" this age. Outside we have 
 I.^L r^if"?'°?'^' "^"^"r"* ^^^ knowledge of Christ. Inside, we 
 rt. ?..^ "^ ^"1?"";^^ ''*'^?^^"*.«^ ^° h^^^ a knowledge and belief in 
 Ch;ist, nominally Christian, into which a man-fibmes by an out- 
 
 wf h/vr^i*- ^-V^^ r^^r^^ "i'^y.^ *^^^ Inside that 
 
 >^t^?;Se HoJJ^S^s?^'' '"^° "^'^^ ' ''^^^ "^y ^^« 
 
 tv, Jt^''^ T^ different stages in this kingdom. There is a time in 
 
 the kingdom when It is going to be likened to ten virgins. 
 
 '^then'^P^'F™! " l\t' ' ^>* '''"^ •" '^^ ^^^ '^ represented by 
 then ? ^Fmd out that, and you will, find out what the parable 
 -me^ns, and never till then. Turn to Matthew 24 and 25; which 
 forms one connected discourse. The disciples came to Christ 
 concerning these great stones of the temple, to show them to Him. 
 and He says, JVerjly I say unto you, there shall not be left one 
 stone on another that shall not be thrown down." And as He 
 sat upon the Mount of Olives His disciples came unto Him 
 
 of tL L^ R^" °n '^.^ l"^ °[ '^^ world," i>. the consummation 
 of the age RecpUect that they who asked this question were 
 
 dSJd^t "'Th""'*''".?,^^ the Church of God in the way we un- 
 derstand It. They could not comptehend a Gentile Church. And 
 
few and Gen- 
 
 »y in this age, 
 world by the 
 by the Holy 
 5 Lord Jesus 
 ts of it, seed 
 , the children 
 I things that 
 en He comes 
 f heaven are 
 extent of the 
 ley proclaim, 
 ; kingdom of 
 ;s to acknow- 
 age we call 
 
 consisting of 
 illy as well to 
 the Jeyvish 
 intile nations 
 vah. Inside 
 3 which men 
 that was the 
 cisioijL.of the 
 ide we have 
 Inside, we 
 md belief in 
 s by an out- 
 Inside that 
 liters by the 
 
 is a time in 
 ten virgins, 
 ►resented by 
 the parable 
 id 25, which 
 e to Christ 
 Jcm to Him. 
 be left one 
 And as He 
 unto Him, 
 ? and what 
 isummation 
 estion were 
 way we un- 
 lurch. And 
 
 A WEBK OP BLESSING. 
 
 fdl 
 
 Jesus Christ, of the seed of^ David, a Jew, answered these Jews 
 the question they asked Him, and the thought of their heart, 
 "When shall these things be? What shall be the sign of their 
 coming "? In these two chapters, the first of which, at least, has 
 nothing to do with the Church, we can see by looking at a few pas- 
 sages that Christ says to them, " Fray that your flight be not 
 in the winter, neither on the Sabbath day.'.' That has no meaning 
 to a Christian, who regards the Sabbath of the Jews— Saturday— 
 the same as any other day. Again, " If any man shall say unto- 
 you, Lo here is Christ, or there beliBvc it not." That has no 
 meaning to us, for we know that Cl^t will appear in the air 
 when He comes; but it is a warning to men who were looking for 
 a Messiah, and might be carried away by a false Messiah. Then 
 He gives them the point of time we are looking for. " There shall 
 be great tribulations, such as was not sihce the beginning of the 
 world." When is this great tribulation going to take place ? Im- 
 mediately after the tribulation of those days the sun shall be 
 darkened ahdvthe moon shall not give her light, and the stars 
 shall fall from heaven, and the power of the heaven shall be 
 shaken. And then shall appear the sign of the Son of Man in 
 heaven: And then shall all the tribes of the earth mourn, and 
 they shall see the Son of Man coming in the clouds of heaven, 
 with power and ^reat glory." Find out when the tribulation takes 
 place, and you will find but all about the parable of the Ten Vir- 
 gins. Now turn to Old Testament prophecies. Jer. 30: 6-8. 
 " Ask ye now, and s^ whether . a man doth travail with child ? 
 Wherefore do I see every man with his hand on his loins, as a 
 woman in travail, and all faces are turned into paleness ? Alas 
 for that day is great, so that none is like it: it is even the time 
 of Jacob's trouble, but he shall be saved out of it. For it shall 
 come to passi in that day, saith the Lord of Hosts, that I will 
 break his yoke from off thy neck, and will burst thy bonds, 
 and strangers shall no more serve themselves of Him. 
 But they shall serve the Lord theil God, and David their 
 king whom I will raise up unto them." The dreadful time is the 
 time when Israel is to be delivered. Read also Daniel 12, and 
 the last part of Daniel 11. At the time of the destruction of the 
 Antichrist, "Shall Miohael stand up, the great Prince which 
 standeth for the children of the people . . . . and at that time thy 
 people shall be delivered. After a time of trouble, such as there 
 never was a time like it, thy people shall be delivered." See also 
 Zechariah 14, "Beho'd the day of the Lord cometh, ^c." Zechariah 
 12: 10, "As one mourneth for his only son, &c." In all these, the 
 time of tribulation is connected with the time of deliverance. 
 About the time of tribulation, the Son of Man is to appear in the 
 heavens. That is the "then." And where is His Church then, when 
 the Lord Jesu3 Christ shall come in glory .V With Him. "And 
 
 :-^^ 
 
lOl 
 
 A WEEK or BLESSING. 
 
 '•0 
 
 He shall send His angels with a great sound of the trumpet and 
 they shall gather His elect," who are now in the Church saiah 
 65: 9, "I will bring forth a seed out of Jacob, and out of udah an 
 inheritor of my mountains: and mine elect shall inherit it, and my 
 W^X^^:^:^-' ^^^^^ Church, but the' Se^-;} 
 Now learn the parable of the fig-tree. ''When the fig-tree » a Der 
 
 umSeHrn^^h'"' ^LT''^"^^•°"' >"'^ ^«"»^ leaves'ye kno^^t e 
 summer is nigh." VVhen the Jewish nation is putting forth leaves 
 
 mVr i^nTh' '"m""'' '" P°"""' '" ^^'^"^«' then know ye ha. sun : 
 Sn fSl unto'Jh '"'V" Revelation 6:13, "And the stars ^f 
 
 fi^s &c'^ In ?hl n T^^^''*" ^' ^ ^^-''^^ casteth her untimely 
 hgs, Ccc. In the next ch ipter you get the sealing of the 12 000 
 
 o each of the tribes of. Israel, and "these are they which cat^eC 
 
 ^j&'!f»r ^"'?"^"°"' The order of events is always the same 
 
 What period of time is indicated by "then"? ImmediaMJ 
 
 onlvwitM.rTe'^''H"''^'T The great'tribSon ii"c"nnS 
 only with the Jewish people^ and not with the Church. Since the 
 Chutch is to be with Christ at His coming; immediately after the 
 
 Antr S 'and 'tl,>' ^^"^."^°^^ °^^-A and the desLction of 
 T ^!!i ? ' V^^.^^^ opening up of the millennial reign of the 
 Lord Jesus^ Christ. At the beginning ot that missing link of 
 Daniel, that seven years, the Church of God Is caught URwi?h the 
 Lord Jesus Christ m the air. At the end of that sf ven years that 
 a^^yl tabulation takes place. That is the '• T/im." ^ - 
 
 Ihird. Who do the virgins represent .? Not the Church of God 
 for the church has been with the Lord Jesus Christ in the air fo^ 
 seven years Christ has expressly told^ us that "when He shal 
 appear we shall appear wMmJ in glory. .When He comS in 
 ^^Vlu^'u f]'"''*^^'^ "'ith Him. The church is the bride of Chri? 
 and.tbebnde and the virgins are distinct people. See Psa m^ 
 5i?" l^A u^ ^'"^^ daughter is all glorious." Here we have 
 the bride ; the yirgins are the companions of the queen. There's 
 a'little bit missing m that parable. It should be as it U in a ^Yea 
 many manuscripts, "Then shall the kingdom of heaven be 
 likened unto ten virgins, which took their iLps and went forth 
 to meet the bridegroom and UeMJe." Trench sa^s that it 
 should read m that way ; and it is that way in Cromwell's Bible 
 m the French Bib e, and in the Douay version, and others 
 When I was m England a few years ago, I had an opportunStJ of 
 examining some manuscripts of the Gospels : the Coptic, the 
 Persia, the Syria and the Arabic, of greal antiquity, with Latm 
 
 SS 'Lf ^"fV^^^r^ '^^^ of these, Ve^er,ianS;3 
 the Syrian, had jt "The bridegroom and the bride." Then we 
 
 thTJ^t "^T^'^^^r^ °"* *°."^«et the bridegroom and 
 the bride. The bridegroom coming from the iveddins not 
 /tf x/, and to understand this, we must understand the Jewish 
 
trumpet, arid 
 urch. Isaiah 
 
 of Judah an 
 rit it, and my 
 
 the Seed of 
 
 ;-tree," a per- 
 
 ye know the 
 
 forth leaves, 
 
 ye that suni- 
 
 the stars of 
 
 her untimely 
 
 rf the 12,000 
 
 ich came out 
 
 fs the same. 
 
 Immediately 
 
 is connected 
 
 I. Since the 
 
 :ely after the 
 
 lestruction of 
 
 reign of the 
 
 sing link of 
 
 t up with the 
 
 in years that 
 
 urch of God, 
 in the air for 
 len He shall 
 He comes in 
 de of Christ, 
 
 See Psalms 
 ire We have 
 en. There's 
 
 is in a great 
 
 heaven be 
 i went forth 
 says that it 
 well's Bible, 
 and others, 
 jport unity of 
 
 Coptic, the 
 ', with Latin 
 Persian and 
 " Then we 
 igroom and 
 veddinf[ iiot 
 
 the Jewish 
 
 WEEK or BLBssmo. , 103 
 
 custom. Ten is the number used in the Jewisli ceremonies. 
 When a man amongst the Jews married a maid, the marriage 
 festivities lasted for seven days. They commenced with a feast 
 on the first day, at the house oft^e bride's father, and ended with 
 a least at the end of the seventh 4ay, in the house of the bride- 
 groom ; and his friends went foHh to meet the bride and 
 bridegroom, and conveyed them back lo their owri house. Here 
 we have the return of theXord Jesus frortKthe wedding. 
 
 I think we see conclusively from the Old Testament prophecies 
 the time. Now. let me show it from the NewNXuke 12: 39 "And 
 this know, that if the good-man of the house had fci^own what hour 
 the thief would come, he would have watched, and not have 
 suffered his house to be broken through, Ue ye therWore ready 
 also, for the Son of man cometh at an hour when ye think not," 
 42nd verse, *♦ And the Lord said, Who then is that faithful -, 
 wise steward, whom his lord shall make riiler over his househ( 
 to give them their portion of meat in due season." This is sub-"" 
 stantially the same as what is said in Matt. 24: 42, 43, is it not ? 
 If I can show what time this in Lukie refers to, I can show the 
 time to which Matt. 24 refers to. Turn to Luke 12: 36, " And ye 
 yourselves like unto men that wait for their lord, when he will 
 return from the wedding, etc." It is the return of the bridegroom 
 «//M/A^^m/tf at the end of the missing week of Daniel at the - 
 time of the great tribulation, when the Jew is delivered, when the 
 Church descends with the Lord Jesus Christ ; and at that time,' 
 the kingdom of heaven, the elect Jewish remnant of the Jewish 
 race looking for the Messiah, shall say, " Lo this is our God, we ^ 
 have waite4 ^9^ him, and he will save us, this is the Lord, we have 
 waited for him ; we will be glad and rejoice in his salvation." 
 They are the Virgins. Israel, not the Church, is to be "likened 
 unto ten virgins who went forth to meet the bridegroom and the 
 bride.-' .' . ■ ; ^ . 
 
 Perhaps seme of you would like to know who the foolish virgins \ 
 were. I can only say as to that, that God has given me no- light, 
 and Lam not ashamed to say, I don't know. I can only give you 
 a conjecture. Some of you have had daughters married, and a 
 lot of her friends went to the Church to see her married, but you 
 had invited some to your house, who went in and enjoyed the 
 marriage feast, btrC the companions who went to the Church, 
 didn't go to the house. But they did not cease to be the friends 
 of your daughter. This is all I can say about it. 
 
 , "'!r 
 
 :ffe- 
 
 ■^ 
 
^ 
 
 r \ 
 
 \^ 
 
 * WEEK OF BLESSING 
 
 * .■ 
 
 FIFTH DAY.^AFTEftNOON. 
 
 CHRIST IN THE MINOR PROPHETS. 
 
 REV. W. H. BATES, CLYDE, N.Y. 
 
 THERE is a book with which yo'u ought all to be familiar, 
 namely, ''Progress of Truth in the New Testament." The 
 Idea of this book is taken from Acts i: i; "The former treatise 
 nave I made O Theophilus, of all that Jesus began both to do and 
 r A r^v. • '* ^'■*^**^ °^ progressive revelation jn the Word of 
 ^? 1 T*?®- y®^*"® *S°' ^'*- P'crsoif gave a reading here, "The 
 t-ternal Life m the Gospel according to St. John," and he showed 
 "L f*j* ^ successive mention of that word life" there was an 
 added idea, a progressive revelation. And last Friday he told us 
 that m the compiling of the "Four gospels into one," he found a new 
 thing to him, viz., a progress in our Ldrd's teaching in regard to 
 prayer. This idea of progressive revelation may be applied to 
 Messianic Prophecy. If .we begin with the prophetic promise 
 "*M I *? "i-"'' ^"^^ '"°^*'*r '" Genesis 3: 15, and from that down, we 
 will hnd that at each prophetic utterance concerning the Messiah 
 i5*^r w-*^ something added; and tracing from Genesis down to 
 Maiacht, taking all these prophetic utterances, we can make a 
 complete picture of the Messiah. A few weeks ago, sitting at 
 Uifton Sprmgs with the author of that beautiful hymn "He 
 leadeth me," he told me that when he wasT theological student 
 one of the professors. asked him to go to his house once a week 
 and study Hebrew; and he was asked what part of the Old Testa- 
 ment he want d to Study, and he said, that he would like to study 
 the Messianic prophecies. And he says that in looking through 
 these prophecies, one could read the complete life of Christ. 
 
 A prophet ispne who speaks for another, pro=lw,fhanai~\Q 
 speak. A true propet is one that speaks for God. So that the 
 common idea that a prophet foretells future events is only true in 
 part. At first the prophecies were unwritten. The first prophets 
 were more like political reformers. But as the darkness began to 
 deepen over Israel, the gaze of the prophets was more toward the 
 future. The star of Jacob began to rise upon their vision, and as 
 the darkness increased, they saw more and more of its light 
 And m this pe.-'ifed of darkness they began to speak more and 
 more or the Messianic times, and the MessianicpersQn,^nd-the^ 
 pmpheucutterances began to be raore-often Written. Some one 
 has saidthatflm^phetic books are placed in the Bible in such 
 a way as to make>^alniQst impossible to read scriptures intelli- 
 lenjly. I think that is trul^-MMnk, then, that we will make 
 
 .'.\ ■■ 
 

 A WhEK 0F BLESSING. 
 
 «>f 
 
 be familiar, 
 lent" The 
 ler treatise 
 h to do and 
 c Word of 
 here, "The 
 
 he showed 
 lere was an 
 f he told us 
 bund a new 
 I regard to 
 
 applied to 
 ic promise 
 it down, we 
 e Messiah, 
 is down to 
 m make a 
 
 sitting at - 
 lymn "He 
 al student, 
 nee a week 
 Old Testa- 
 te to study 
 ig through 
 rist. 
 
 ihanai- to 
 >o that the 
 nly true in 
 t prophets 
 s began to 
 oward the 
 on^ arid as 
 f its light, 
 more and 
 r and-tfte 
 Some one 
 e in such 
 es intelli- 
 tvill make 
 
 better progress in this study, if I first Indicate the chronolngicnl 
 order in which these books are written. With reference to the 
 exile in Habylon they may be divided into pre-exilic, exilic, and 
 post-exilic prophecies. They are as follows with their dates: — 
 I. Jonah, B.C. 862. 2. Joel, H.C. 800. 3. Amos, li.C. 787. 
 4. Micah, B.C. 750. 5. Hosca, B.C. 740. 6. Nahum, B.C. 713. 
 
 8. Zephaniah, B.C 630— Pre-exilic (232 years.) 9. Habakuk, 
 B.C. 126. 10. Jeremiah, B.C. 588. 11. Obadiah, B.C. 587. 12. 
 Ezekiel, B.C. 574. 13. Daniel, B.C. 534.— Near to or during the 
 exile (92 years.) 14. Haggai, B.C. 520. 15. Zechatiah, B.C. 
 520. 16. Malachi, B.C, 397. -Post-exile (123 years.) 
 
 Of these, three belonged especially to Israel, the northern king- 
 dom—Jonah, Amos, and Hosea. All the rest belonged to the 
 kingdom of Judah. Now, some of these prophets spoke only of 
 the Messialfiic times, and the others spoke of the Messianic times 
 and of the Messianic person. We may divide them as follows: — 
 
 Prophets of the Messianic times: — i. Jonah. 2. Joel. 3. Amos. 
 
 4. Hosea. 5, Nahum. 6. Zephaniah. Habakkuk. 8. Obadiah. 
 
 9. Ezekiel. 10. Haggai. 
 
 Prophets of the. Messiariic times and persons :— Pre-exilic— i, 
 Micah. 2. Isaiah. Exilic -3. Jeremiah>, 4. Daniel. Post- 
 exilic— 5. Zechariah. 6. Malachi. 
 
 I shall have time only to treat of the minor prophets who spoke 
 both of the Messianic times and persons, namely, Micah, Zech- 
 ariah, and Malachi. . - 
 
 Let us now turn to Micah, one of the Pre-exilic prophets. He 
 -prophesied during the reigns of Jotham^ Ahaz, and Hezekidh. 
 Contemporary with him were Amos, Hosea, and Isaiah. The 
 Book divides itself into three parts, each marked by the opening 
 summons, ** Heat ye." For the first division we have chapters i 
 and 2. For the second division, chapters 3, 4, and 5. Fo^the 
 third, chapters 6, arid 7. Chapter 4, and the first verse of chApter 
 
 5, gives an illustration of what I mean by the term " Mesiianic 
 Times." " In the last days it shall come topasathat the/moun-. 
 tain of the House of the Lord shall be established in the top of the 
 mountains, and it shall be exalted above the hills ; and people 
 shall flow into it, etc." We have another illustration in Joel, 
 where he Speaks of the Spirit being poured out, which was qupted 
 by Peter at Pentecost. ^^ 
 
 1 wish to call your attention especially to a passage in the fifth 
 chapter of Micah, 2nd to 5lh verses. In these verses, we have 
 seven points Concerning the person of the Messiah: — i. His birth- 
 Terse 2. 2. His etertial^eneration, verse 2. 3. His office, 
 verse 2. 4. His administration, verse 4-^ 5- His divine character, 
 verse 4. 6. His dominion, verse 4. 7. Thg^efficacy of His reign. 
 
 I. If you Iodic at the second verse, you will find that His birth- 
 place is to be at Bethlehem. Turning to Matt. 3 : 6, you jwill find that 
 
 ^f^ 
 
 '* 
 
 ■ ■*■/■ 
 
 ^l-v:-^ 
 
'■./■*J^ 
 
 \ 
 
 jo6 
 
 '"••<^„.,. 
 
 4 
 
 A MrgEK or BLESSING. 
 
 When HerGd*»uinm'oned the pri- sts together in his trouble at the 
 
 Torn Th.T"l"^ '^'.l**'"^ "fJ^" i^"^'^*'' «"^ ^«"»«d to find om 
 fiom them where this would take place, they referred to this 
 
 rjte' *""* '""** ^'•"^^'^^ "" should 'be born a[ Bethlihe.n 
 
 f mm 15 niy ?""* v«"« it is said, "JWhose goings forth have been 
 
 i^^^'e huma^n ^rg.-"'"""^- "^"^ ^^"'^ "^ ^« ^^'^ «^ -'V 
 
 3- His office. We arc told He is to be a ruler. 2nd verse 
 
 4. HIS administration. In the fourth verse, we are told th-it " Hp 
 
 » to stand and feed in the strength of the Lord, lithe ma iestv ol 
 
 ih!l"?rV^ '^' ^"'^^ P'» ^°^' ^"^ they shal labideT^'riow 
 shal! He be great unto the ends of the earth " 
 
 the'^sfrLgtfoftilV^P" '"'"' ^'"^^^" "He shall stand in 
 
 •'FwnolS H?hr*'T **"* ^f^^'^'"? ^^ *<>^'« dominion, 
 r or now shall He be great unto the ends of the earth » isinu, 
 
 look at the fifth verse, please put a .period afSr" peace '' "And 
 this man shall be the peace" ^ ^""^ 
 
 nffi^r^T ^° Zechanah. Zecharrah was called to his prophetic 
 
 mSn?H V^'' '*^*°"^ y^^^'u ^^ ]*^« ^«'g» «^ Darius, in the eiSh 
 month, B.C. 52, two months after the call of HaWai His E 
 
 was to encourage the lews in rebuilding the temple This book 
 has three divisions, which I will briefly denot^ First dfvisron 
 chapter 1-8 mclusive.. Second, chapters 9-,, inclus ve Th rd' 
 chapters ,2-14 inclusive. Now while the Vophedes of Ezek el 
 
 ?ects''prtravar. 'of T' ' ^"^ "^^^^ '"*' '^^ times he fn^irl 
 jects portrayals of Messianic times and persons The latPr 
 
 l^t^.'ST^^f''^^^ ^" ^^« words' ofXp^phetsfo 
 the times of their existing; but as Dr. Brookes told us last week 
 
 \llt\ ^V^"^ *'"!," ^'^ "°^ ^°^«^ ^h« utterance of the promts 
 theylookedonand omnto the future, in accordance wkh the 
 law of prophetic development, from the beginning T^e then 
 present external circumstances supplied the mould into whfch the 
 prophecies ran.^ So while the prophecies all were ?or the times 
 the fuTure.'"^' '^'^ "'''" ""'^"'^ '^°^^ X^mesonXy. but ran on iSto 
 
 Zeih^^^V-Sl^'V^**-^^'^^^"" of as "Thi Branch." 
 ^ecnarian 3. 8, Behold I will ^nng forth My servant thi» 
 
 fch" ?-t'^^"^\^= =^' "Behold the man' whoJe naSs he 
 2..? . ^K .> I^ n '^ ""derstood by the Jews to be the Messiah the 
 shoo^that shall grow out of th^ root ^f Jesse and out ofthe s^o'k 
 
 Secondly, He is^to be king. Zechariah 6; 13. "Even he shall 
 buiM the temple of the Lord; and he shall bear the g"ory and 
 shall sit and rule upon his throne." Zechariah 9: 9 ^-Rdorce 
 greatly daughterpf Zion, shout O daughter of%?usalem Te 
 
 K- 
 
ouble at the 
 1 to find out 
 fred to this 
 i Bethlehem 
 
 hi have been ' 
 said of any 
 
 verse. 
 
 Id that V He 
 5 majesty ol 
 de: for now 
 
 all stand in 
 
 dominion, 
 rth." Now 
 
 :e. 
 
 » i( 
 
 And 
 
 s prophetic 
 
 the eighth 
 
 His office 
 
 This book 
 
 St division, 
 
 /e. Third, 
 
 of Ezekiel 
 
 IS he inter- 
 
 The later 
 
 jrophets to 
 
 last week, 
 
 J prophets, 
 
 ! with the 
 
 The then 
 
 which the 
 
 the times 
 
 in on into 
 
 i Branch." 
 rvant, the 
 tme.is the 
 essiah, the 
 f the stock 
 
 :n he shall 
 
 g^lory, and 
 
 "Rejoice 
 
 salem} be- 
 
 %;• 1- 
 
 A WKBK OF BLESSING. 
 
 107 
 
 hold, thy king cometh unto thee.". Now, you will find that scrip- 
 ture quoted as fulfilled, in Matthew ii, where Jesui made His en- 
 trv into Jerusalem. Three thinRs are declared of thi? king in (his 
 v^rse, first. He is just, and second. He is lowly, thir^. He bririgs 
 solvation. These things, brought out clearly in this passage, are 
 fulfilled in subsequent scriptures. \ 
 
 The third thin^ declared concerning the Messiah is that He is 
 a priest. Zcchariah 6: 13. "Even he shall build the temple of. 
 the Lord; .... and he shall be a priest upon the thrdne." 
 
 Now take up the eleventh chapter. This chapter ma^ be called 
 the mission of the Messiah. In the first three verses we have 
 portrayed the storm preceding His coming Then front the 4th 
 to the 14th, we sec Him assuming the pastoral care of Hfs people. 
 Let me read verse 12 in connecticm with Matthew 36: 14, "And I 
 said unto them, if ye think good, giv^ me my price, and if not, 
 forbear. So they weighed for my price, thirty pieces of silver. 
 Matt. 26: 14, 15. "Then one of the twelve called Judas Iscariot 
 went unto the chief priests, and said unto them, what will ye give 
 me, arid I will deliver him unto you? and they covenanted with 
 him for thirty pieces of silver."' See bow perfectly these two cor- 
 respond. Soalsocorrespond the 13th verse of this eleventh chapter 
 with jthe 27th chapter of Matthew. "And the Lord said unto 
 me, Ckst it ulnto the potter : a gotjdly price that I was priced at of :. 
 them. And I took the thirty pieces of silver, and cast them to 
 the potter in thehouse of the Lord." Turning to Matthew 27, " 
 you find that distinctly fulfilled, when you are told that they puri 
 'chased a potter's field. 
 
 The fbi^i-th point is, that He was betrayed. 
 
 The fifth point is, that He was slain. Zechariah 12: 10. " They 
 shall look upon me whom they have pierced." Read with this, 
 John 19J 37. " Again another scripture saith, they shall look on 
 Him whom they pierced." " 
 
 Sixthly. This Messiah was to be flockless. Chapter 13: 7. 
 " Awake O sword against my shepherd, and against the man that 
 is my fellow saith the Lord of Hosts: Smite the shepherd, and the 
 sheep shall be scattered: and'! will turn My hands agiainst the 
 little ones." Read now Matthew 26: 31. "Then said Jesus unto 
 them, all ye shall be offended. because of Me this night: for it is 
 written, I will smite the shepherd, and the sheep of the flock shall 
 shall be scattered abroad." ' ' 
 
 In the seventh place, we hj^ve Messiah as victor in the second 
 adyenl. Chapter 14: 3, 4, 9. "Then shall the Lord go forth and 
 figpt against these nations as when He fought in the day of battle. 
 Arid His feet shall stand in that day upon the Mount of Olives, 
 which is before Jerusalem on the eastj and the Mount of Olives 
 shall cleave in the midst thereof toward the east and toward the 
 west, and there shall be a very great valley: and half of the moun 
 
 r '; 
 
 f^4. 
 
lOS 
 
 A WEEK OF 
 
 IILKSSINO. 
 
 tain shall remove toward the north, and half of it toward the 
 south, and the Lord shall be king over all the earth. In that day 
 shall there be one Lord, and His name one." Thus we have 
 these seven points as to the Messiah, in Zechariah:-~nranch, 
 King, I'riest, Itetrayed, Slain, Victory and the second advent. 
 
 Now let us turn to Malach>. ^'* Malachi" means Mcssen^fer of 
 Tehovah. He prophesied much later than Haggai or Zechariah, 
 oeloiiging to the post-exilic period, and during the time Nehemiiih 
 was gathering together the people of Judah, and aiding them in the 
 work of reform. The first thing to which I wish to call your at- 
 tention is, that Malachi refers to Messiah as "The Lord." 
 Chapter 30: i. "And the Lord whom ye seek." Brother Lowe 
 told us this morning about the word "Adonai," Master and Lord. 
 In verse 3 we have the article "The" wiih it. And we are told 
 that with the article, that word is never used except with refer- 
 ence to Jehc^vah. Secondly, He sh ill come suddenly, verse i. 
 Third point, He shall come to His temple, verse i. Fourth, His 
 work is purifying, verses 2 and 3, and also saving, verse 17. Fifth, 
 He is judge, verse 5. Sixth, He is the sun of righteousness. 
 Chapter 42. 
 
 in studying the prophets, I was very much struck with the 
 names " Lord of hosts," " Lprd of Sabbaoth." These are the last 
 names that were introduced into the Old Testament. There were 
 times when the different names were first used, and in that order 
 of time, these Were the last introduced ; and out of fifty-five verses 
 in Malachi. I found that this term is used twenty-five times. 
 Now, it is a strange fhing that this term, " Lord of hosts," is 
 not used in the Pentateuch at all, neither in Joshua, Judges, or 
 Ruth ; and it 4qcs not appear until you. come to the books of 
 Samuel, and in the two books of Samuel it is used eleven times, 
 in the two. books of Kings only three times ; but as you get on 
 into tlte prophetic period, its use is much more frequent. I found 
 that in Jeremiah it is used the greatest number of times, seventy- 
 eight. Now according to th^ higher critics, the Pentateuch was 
 written much later than it professes to be, and Deutferonomy is 
 assigned by them to the times of Jeremiah, and they claim that it 
 was written by him, or by his amanuensis. Now, if that was so, 
 how happens it that this term, "Lord of hosts," which appears in 
 the prophetic book of Jeremiah seventy-eight times, does not 
 appear in the book of Deuteronomy or in the Pentateuch at all ? 
 That should be accounted for. And I think that in accounting for 
 t they will have a labor which they cannot accomplish. I think 
 this term as used by Malachi is used in a higher and broader 
 sense thanlTTs-by4be-o±h«r prophets. I think it is meant to show 
 to the idolators wlip worshipped tKeHosts^of^ireaven, that the 
 Lord of hosts is greater than the hosts whom they worshipped. 
 Look at Malachi i : 1 1, " F6r, from the rising of the sun even unto 
 
 ■•.JjC? . 
 
UTO^.. 
 
 A WEEK or RIXSSINO. 
 
 109 
 
 toward the 
 In that day 
 us wc have 
 ii: — Hranch, 
 idvent. 
 cssetiKcr of 
 
 Zechariali, 
 e Neheminh 
 them in the 
 :all your at- 
 The Lord." 
 other Lowe 
 it and Lord, 
 wc are told 
 
 with refer- 
 iy, verse i. 
 Fourth, His 
 e 17. Fifth, 
 rhteousness. 
 
 :k with the 
 : are the last 
 There were 
 n that order 
 ^-five verses 
 -five times. 
 of hosts," is 
 I, Judges, or 
 le books of 
 leveo times, 
 you get on 
 nt. I found 
 les, seventy- 
 tateuch was 
 itferonomy is 
 claim that it 
 that was so, 
 I appears in 
 s, does not 
 such at all ? 
 counting for 
 sh. I think 
 ind broader 
 eant to show 
 en, that the 
 worshipped, 
 m ieven unto 
 
 he going down of the same, my name shall be great among the 
 Gentiles ; and in cvciy place incensie shall be olfcicd unto my 
 name, and a PHTc offenng : for my name shall be great among the 
 heathen, saith the Lord of hosts." 
 
 In the last chafHpr of Malachi, we have Moses th« representa- 
 tive of the law, antMCIijah the representative of the whole Tro- 
 phetic period introduCijd. There prophecy closes, and the voice 
 » of God is silent to llisvpeople for over four hundred years, In 
 the interval between the nines of Malachi and the advent of the 
 Messiah, the person of the ^lessiah dropped out altogether, and 
 the mass of the people were hibldng for the times of the Messiah, 
 and only a few were looking for the person of the Messiah. That 
 is a perfect picture of the present time. According to the com- 
 mon interpretation of these Old Testament prophecies, the Mil- 
 lennium before Christ, the great mass of the world is simply 
 looking for the Messianic times, and only a few, as in that period 
 are looking for the person of the Messiah. iJut it did come, and 
 in the darkness and silencjj of that long period, at last a voice 
 sounds from the lofty mourftain peaks of the wilderness of Judah, 
 heralding the Sun of righteousness. The star out of* Jacob was 
 found to be a fixed star. The Sun of righteousness has arisen 
 and will shine on through this day of the Lord, and will-Bhine on 
 forever. , i-*- -if, , 
 
 FIFTH DAY.— Afternoon. 
 
 
 
 CONTINUAL NEED OF THE HOLY SPIRIT FOR SERVICE. 
 
 REV. F. E* MARSH, SUNDERLAND, ENtJI.AND. 
 
 fllHE Holy Spirit works in connection with us as believers in 
 1. Christ, in a three-fold way. He works upon us as sinners, and 
 leads us to believe in the Lord Jesus Christ, simply resting in Him 
 as the finished work for salvation. This is illustrated in Ezekiel 
 30 where we finds that when God began to deal with the 
 house of Israel, it was represented as a valley of dry bones, and 
 when the prophet preached to the dry bones, the breath, the 
 Spirit of Go4 came upon the dry bones, and caused them to re- 
 vive. In like manner the Holy Spirit comes upon us, and quick- 
 ens us from the,4eath of sin, and unites us to thu^Lord Jasus 
 Christ, and makes us one with Him, so that we parTictp^ate jn the 
 perfection of His work, in the completness of His atonement, and 
 in all that He is, andiiratTTlTgrHrtrym^be^^rilirglgi'lfled 5 6 ri 
 uf man. Then the Holy Spirit works in us as saints; We have 
 this illustrated in the first chapter of the book of Kzekiel 12th 
 
 \ ' 
 
 ■ 
 
 ■"■■'». ■• ' 
 
 ■ . ! 
 
 :./ 
 
 '/• 
 
 %', . 
 
 .■» 
 
 ■ V-' 
 
 
 
 ,<• 
 
 
 < 
 
 : *^.' ■ 
 
 
 ,f. 
 
 
 s ., 
 
 X 
 
I to 
 
 A WKRK or RLRSSINn. 
 
 vnt.) "And they went every one straight forward : whither the 
 •plrlt was to go they went ; and they turned not when they went.' 
 Here we are told that the living rreatiircM were moved by the 
 *'oly,'*>P'«'«t ; »n<l a» the Spirit moved these living creatures, so 
 the Holy Spirit is to live in us, and to move in us. Paul In sum- 
 nVmgtip his experience as a child of Cod, speaks of the working 
 that works in hiin in power, and in writing to the I'hilippians, 
 exortmg them to work out their own salvation In fear and trem 
 bling, he gives therrUhe reason why they should do this, " For it 
 is Cod that worketh in you to will and to do of >Iis good pleasure." 
 In the third place the Holy Spirit works through us as servantH. 
 Turn to Kzekiel i : 19. •• And when the living creatures went, the 
 wheels went by them ; and when the livmg creatures were lifted 
 up from the earth, the wheels were lifted up. Whithersoever the 
 Smnt was to go, ihey wefSV, tKTthejnvas their spirit to go ; and the 
 wheels were lifted up ovA; against' them : for the jpiiit of the 
 Iivmg creatures was in th? wheel." Note this ve^. •' When 
 those went, these went ; and when those stood, these stood- and 
 when those were lifted up from the earth, the wheels were lifted 
 up over against them ; for the spirit of the living creature was in 
 the wheels." The Spirit moved the living creature, so a cpnse- 
 <|uence, the living Creature moved the wheels. And in like 
 manner, if we would move men, it is only as we are moved by 
 Clod ; then, of course, it is not we at all, but the Spirit of God that 
 
 ^ moves them. These three stages of th« work of the Holy Ghost 
 
 &m connection with us are further illustrated and brought out in the 
 Gospel of John, chapter 3. H^rc we, have the beginning of the 
 Spirit in implanting new life in salvation through faith in Christ. 
 
 ; Unless-tt man be born of water affd the Spirit, he cannot enter 
 the kingdom of God." We know that this is brought about by 
 believing on Christ. For when we believe that Jesus is the 
 Christ, we are born of God, and the Holy Spirit is poured upon 
 us. Just as at first, when this earth of ours was a chaos, the Holy 
 Spirit moved upon the waters, and brought order' out of disorder, 
 so the Holy Spirit has brooded over us whom He first quickened 
 from the d^ath and the darkness we were in. He has implanted 
 in us a ntw nature quite distinct ^nd olpposi'tc to the old nature, 
 
 for that Which is born of the Spirit is spirit." 
 . In Chapters 14, 15, and i^ of John, we have the bestowal and 
 interlaying of the Holy Spirit, impregnating our being in sancti- 
 fication, and this by abiding in Christ. You remember how the 
 Lord Jesus Christ again and again in Hfs parting words to us, 
 promised that His Hply Spirit should be in His disciples, in His 
 followers,— that the Holy Spirit should|J5'e in them forever. And 
 He go es on in t he 1 5th chapter to illustrate the result of the in- 
 
 "niweflllig Spirit Trf G o d, iii'the f i ut t ftriness that i a manif e ste d in the 
 hfe., Christ IS the vine, we are the branches. May we ^ot say 
 
 
 ■ A, 
 
whither the 
 they went.'' 
 'ed by the 
 reaturei, to 
 'aul in sum- 
 the working 
 I'hiiippinns, 
 ir ana treni 
 his, " For it 
 d pleasure." 
 as servants. 
 es went, the 
 t were lifted 
 ;rsocver the 
 go ; and the 
 pit it of the 
 e. "VVhen 
 8too4jand 
 were nfled 
 iture was in 
 
 a cpnse- 
 nd in like 
 
 moved by 
 of God that 
 Holy Ghost 
 It out in the 
 ning of the 
 h in Christ, 
 annot enter 
 t about by 
 sus is the 
 lOured upon 
 >s, the Holy 
 of disorder, 
 t ciuickened 
 
 implanted 
 old nature, 
 
 !stowal and 
 
 1 in sancti- 
 er how the 
 ords to us, 
 lies, in His 
 ever. And 
 t of the in- 
 ested In the 
 ive ^ot say 
 
 A Wftl-K (tr HI.KSJilNG. 
 
 Ill 
 
 K: 
 
 --*' 
 
 hat the Holy Sptrh \% the living s;ip that pmmIucch in us and 
 thruugh us the Iruit, which is the result of the indwelling of the 
 Spirit of God ? How do I know that a man is full of the Spirit 
 of (iod ? Because He says so ? No. I only know^i: as I see the 
 fruit of the Spirit. In the first and seventh chapters of John we 
 have the baptism o( the Spirit in mflueni in^ and. impresHing the 
 worker in service, and th s haplisni is to be received from Christ 
 You remember John's testimony was this: He said, " I baptiie 
 you with water, but there is another coming who shall baptise you 
 you with the Holy (Ihost." And Christ, in speaking on the fast 
 (lay of the feast, exhortinij the people to come to Him, said, 
 Come to Me and I will give you living water, and from you shall 
 flow river* of living waters. "This spake He of the Spirit, for 
 the Spirit was not yet given, because Jesus was not yet glorified." 
 And this living water (lowing out from the believer simply refers 
 to the power of the Holy Spirit as He operates through us; and 
 as we live in the Spirit, we find that we are not only receiving 
 blessing ourselves, and bringing honor to God, but others are re- 
 ceiving blessing too. You have this illustrated in Ezekiel 47, 
 where we read, *' Wherever the li/ving waters come they bring 
 life." So it should be with believers; wherever we go, we should 
 bring life and gladness. Wherever we are, there should be felt 
 the Dower of the Spirit of (iod. As we know that the Holy Spirit 
 cjuickens with Christ, and as we know that the Holy Spirit pro- 
 duces a likeness to Christ, so we know the Holy Spirit to be con- 
 tinually used by Christ. The truth about the Holy Spirit has 
 been called the lost gospel. And is it /hot true that we hear 
 very little about the Holy Spirit? Is it not true that if we had 
 to depend upon the teaching of many preachers, we wolild be in- 
 clined to think that there were but two persons in the Godhead ? 
 When we come, to think of it, how the Lord Jesus is dishonored 
 in this our day, by men who ought to know better, who speak 
 of Him merely as a good man, and how grieving it.must be to the 
 Holy Spirit of God when He and His work are simply ignored? 
 And more than that, we find many to-day who speak of the Holy 
 Spirit, if they do speak of Him at all, as a mere influence, noth- 
 ing more; not a person, as is the Father and Son, but ^ mere in- 
 fluence proceeding from the Father and Son. Have you e\ 
 thought of the consequence of denying the personalty of the H(«j 
 Ghost? You generally find that those who deny the personidty 
 of the Holy Ghost, deny the personality of .the devil as ;ivelU 
 Deny the personalty of the Holy Spirit, and then follows ini^vita- 
 bly the denial of the personality of Satan. What does the /denial 
 of the personality of the Holy Spirit and the personality of Satan 
 involve ? The throwing overboard of all that we hold tc be es- 
 sential tb salvation, and sancti fication. W e have no he;imation 
 saying that the cause or^IthrSeciination" in spiritual 
 
 / 
 
i ■ % 
 
 epj^^y ""^wpi 
 
 :%^, 
 
 iiy 
 
 A WRRK or RI.RHfiiNO. 
 
 )* 
 
 %,• 
 
 depArturt from th«5 truth, and tht Iruih as lu the Holy Spirit 
 •rjd Satan in their perHonality. For ih«r« it « triple con- 
 teqcience, a thrcc-headed rnon«ter In th« denial of eltlwr 
 lh« one or the other, Let one deny the personality of 
 Satan, and the account of Satan's temptation in the (iard^ . 
 V A i'"* «»'y<l». and it« Innertion in a mUtnke. Thr drcadwi 
 'Of Adam does not Involve the human rate. Th** etreciui4i,hc«v. 
 ship of Adam li Kone, His act was not a representative one, and 
 sc^ the scriptural »tntem«nts», " A» hy one man sin entcretl into the 
 woHd and death by sin, and so death passed unto all men for thai 
 
 all have sinned. For as by oneman'sdlsobedienc:e 
 
 many were oiad* sinners," may he cut out by the knife of rfttionaf* 
 
 ism. hoJIowinK tli^, the natural depravity of man vanishes ; and 
 
 the trenchant words of Christ K) Nicodemus, "that which is born 
 
 1 
 
 t 
 
 
 of the flesh is flesh," and " except a man be born, again," ar«« 
 delusive and misleading. ^M^yim have got rid of these two oUl 
 fashioned truths^ ^toy canJPhrk away on the sinfulness of sin, 
 
 until it hen.meii alii#ifsty>olineps, and at the worst, a slight mis. 
 fortimc. I he iMicrifice of the Saviour is therefore unnecessary, 
 and therefore not vicorious ; and to put it at its highest, is but a 
 model of devotion, and an ideal martyrdom. Punishment for sin 
 IS out ol the (|ue8ti<m, for siti is not sin, Satan is not Satan, 
 hell IS not helj^ JU'^JS© •» not justice, and punishment it^ not 
 punishment. rhe«<%tepr^sioni are only figurative and imys- 
 tical. Thus the dental of the personalty of the devil goes 
 inore or less to the root of the following three things -first, 
 the identification of the sfnner with the fall «jJL/\(lam : setrond, 
 the depravity cf man, and -as a conse(|uen(4faira$R^»ity for 
 future punishment. As thS^ln a triple i:on;^^HHfe|er.yi ' 
 u Pf ''""'''"y "f ''>''»^"n, so there is in denyiifflH^Vtiality ..i 
 w i^ '*^''''^" • ^•'•'■'^^ ''»<5 divine inspiration of the Bible as tli* 
 Word of (iod is gone, for holy men could not be moved by the 
 j^ly Spirit to influence and direct thcin. Second, the miraculous 
 
 "iption of Christ as to His itianhood could not be. as there 
 
 •fAmftly Spirit Jo beget Him. The words of the angel to 
 
 T5ly (Jliost shall come upon thee, and the power of 
 
 ''*" ",fst?*^'''*'"^ ^*^c<^' therefore that holy thing that 
 
 of mf^^haJl be caHeil the Son'of God," had no 
 
 ConseqiiTritly, the divine sonship is destroyed, and Jlis 
 
 . g)ne Therefore, third, 0uibi!s death has no value for 
 others, a.-, lie was only a mm. , Hh sacrifice was not an atono- 
 tnent tor sin, neither was it substitutionary, but only virtuous in 
 thivt He sufTered as a martyr. As the trinitjrleaf of the shamrock 
 withers ind dies when H is plucked from the stem whence it 
 derives life and support from the root, so the denial ol the person 
 ahty of the Holy Spirit destroys the three truths already referie«l 
 to. The Bible as th<f revelation of God is gone. Hence we are 
 
 doity 
 
 re fnrcr 
 
 firrtonll 
 
 nofiul) 
 
 and the 
 
 of (ftxi I 
 
 the Hot] 
 
 in any s( 
 
 The I 
 
 Himself 
 
 from Hi 
 
 inspirec^ 
 
 afttl in n 
 
 1 wan 
 
 cons<i({u 
 
 is filled 
 
 of his si 
 
 •' Nevcri 
 
 go away 
 
 "Voii ; hi 
 
 come H 
 
 of.judg 
 
 righteou 
 
 ,of judKii 
 
 ^^m^ nobe Hie 
 
 "m ^Christ, ii 
 
 "' dwelling 
 
 indwellit 
 
 shows t 
 
 shall be 
 
 those wh 
 
 words, s 
 
 have in i 
 
 an outpc 
 
 the cons 
 
 deniable 
 
 the grea 
 
 Christ's 
 
 with thei 
 
 we not ill 
 
 of Barna 
 
 and the) 
 
 Ghost. 
 
 he was 1 
 
 / 
 
 ■ -C" • 
 
 ■■ ; /■ 
 
 'y.jWk.- . 
 
 o- 
 
'-^■-^, 
 
 ;^ 
 
 111- 
 
 Holy Spit it 
 
 triple con- 
 
 I of elthrr 
 
 [rtunntity 
 
 I Gaid^fi 
 
 ive one, •ml 
 •r«i| into the 
 men for that 
 lisobedience 
 \ of rrttionaf- 
 niiiheH ; And 
 ttif:h i» bcirt) 
 again," are 
 lese two old 
 ness of tin, 
 I slight nvi<i» 
 Linnecessary, 
 est, is but n 
 nent for sin 
 not SAtan, 
 ncnt xi^ not 
 tt and Imys- 
 
 ; devil goes 
 hings— first, 
 tm J second, 
 
 ^aw'ssitv for 
 
 iVni 
 
 i 
 
 lenyti^pV 
 
 nallty 
 
 Bible fis tlu' 
 oved by the; 
 s miraculous 
 be, as there 
 he ant^el to 
 he power of 
 ^ thing that 
 [)d," had no 
 ed, and J I is 
 i> value for 
 : an atom'- 
 virtuous ill 
 e shamrock 
 \ whence it 
 the person 
 idy referred 
 ence we are 
 
 xmy%€\\rvt. I only refer to it to show the evil it would wo A 
 and the end it would arrive «t, if you begin to trifle with the wo 
 of CHjd to us «i a revelation of llumielf, a» to His character, as < 
 the Holy Spirit, as to man, as to sin, as to the future.or as t^Go 
 in any sense of the word. 
 
 The Holy Spirit, we read in Johns C.otpel, shall not speik of 
 Himself ; or hctten as in the Revised Version, " He shall not speak 
 from HiiiHeir • He does speak of Himself again and again in this 
 inspire* Word. lU .peaks «.f Himself in creation, in prophecy, 
 and in redemption. ^ *^ ^* 
 
 I want now, an the I.or<l iihall help me, to give you a five-fold 
 consequence of being tilled with the Holy Spirit. First, one who 
 IS fillW with the Spirit of (iod, is full of faith to convict a sinner 
 of hw sin of unbelief Ii, lohn i6: 7, you have the proof of this. 
 
 Nevertheless I tell you the truth, il Is expedient for you that I 
 go away : for'if I go not away the Comforter will not come unto 
 >ou ; but If I depart, I will send Him unto you, and when He is 
 come He wdl, reprove the world of sin, and of righteousness, and 
 of -judgment : of i^in, because they believe not on Me : of 
 righteousness becaarse I go to the Father, and ye see Me no more : 
 ,01 juOKinenl, becausic the prince of this world is judged " Now 
 not* lie connection in which these words occur.* The Lord lesui 
 Christ, in John 14. had been speaking of the SpiAf of God at 
 dwelling in the believer. He shows, in John i s, the result^of that 
 indweUing Spirit, vu., fruitfulness in the life ; and in John t6 he 
 shows the resull upon the world : that is, that the world 
 shall be convicted ol unbelief through the faith and the life of 
 those who are believers in Christ. One writer, speaking upon these 
 words, says this (I will quote it, for it bears out the thought I 
 have in my mind on this point) : " What is here promised is such 
 an outpouring of the Holy Spirit as shall not only reveal itself in 
 the cotjsciousness of believers, but substantiate itself as an un- 
 deniable and wonderful fact to ihe onlooking world Is not this 
 the great thing wanted ; thai the Spirit should be so poured out on 
 Christ s people that men should be made aware of His presence 
 with them, and of His presence at the right hand of God ?" Have 
 we not Illustrations of this in the Gospels ? We read of Stephen and 
 of Harnabas th it they were men lull of faith and of the Holy Ghost- 
 and they were full of faith- bfecause they were full of the Holy 
 Ghost. Look at Peter as he stood up on the day of Pentecost, 
 he was full of faith, and as he testifies of Chrtst, as he speaks of 
 
 
 \f^^n-i.. 
 
 •-'V 
 
v» 
 
 p 
 
 A- 
 
 
 ^"' 
 
 I. 
 
 
 f/ 
 
 
 
It 4 
 
 A ^EEK OF ifLJfiSSmC. 
 
 ^ ofChrist's work and resuriection, what is the Gonsequence? Three 
 
 thousand arc pricked to the heart, and cry out, " Men and brethren 
 what shall we do ?" Look at Stephen before the council, a man 
 . "''CG equally with the Holy Ghost, and filled equally with (aith 
 What is the consequence of his testimony ? Did the council re- 
 ceive his words? No. They were cut to the heart, and thev 
 gnashed on him with their teeth. They rushed on him in their 
 wrath, cast him outside the city and stoned him to death. Mark 
 this, if a man is filled with the Holy Ghost, he will be full of faith; 
 and men will be either pricked to the heart to their conversion 
 by his life and testimony, or they will be cut to the heart to their 
 
 , ^ condemnation. People will either receive you and believe in 
 Christ through your testimony, oi; they will want nothing of you, 
 and will seek to do with you as they did with the Master, crucify 
 you. ^ 
 
 In the second place :— One who is' filled with the Spirit of God 
 will be full of the truth in testimony. You remember Elihu's 
 testimony in Job 32 : " I am full of matter ; the spirit within me 
 constraineth me." As the cistern is full of waterfrom thereservoi 
 
 y by means of pipes connected with it, so the Spirit comes to jrfs 
 
 through the truth. Christ, so to speak, is the great reservoir 
 
 .;. the Spirit comes to tis from Christ through, if I may so sw^a.., 
 
 . pipes connected- with Him, and it is as the truth of God live/jn us 
 
 in power, and as we testify of the truth that we have poweifin our 
 
 testimony^ Friends, we have a message from God, an/^ we are 
 
 responsible ^o Him as to the way we give out that mess^„_. 
 
 If yoij turn to the Acts of the Apostles, yotf will fin(J one truth 
 very prominent .there, through the whole book just as there is a 
 d stinguishing cord running through all the ropes ser^t out from all 
 the dockyards in Englandj for a^ scarlet cord ruijS through all 
 %_ the ropes sent out from "Plymouth, and when you sfee a rope with 
 a scarlet cord running through it you know that^4hat roptg came 
 from Plymouth dockyard* so we find running through the Acts of 
 the Apostles a conijecting word, and that word;4s " Word." Turn 
 to Acts 2: 41, "Then they that gladly receaved the Word were 
 baptized." That word as we know was abotit/Christ. Chapter 4: 
 4> " Howbeit, many of them which heard 'the Word believed." 
 Same chapter, 29th verse, " And grant unto Thy servants that 
 with all boldness they may speak Thy word." In the 31st verse, 
 'H'hey spake the wprd of God with boldness." Here you have 
 their prayer answered " They were filled with the Holy Ghost, 
 and they spake the word of God with bokiness." Chapter 6: 4, 
 _/ /But we will give ourselves continually to prayer, and to the min- 
 istry of Ae word." So in chapter 8: 4, "Therefore they that were 
 scattered abroad went everywhere preaching the Word. Satan 
 made a mistake when he caused these Christians .to be scattered 
 
 tht oujjh all the world. Instead of quesnching thein, he only spread 
 
 #; 
 
:nce? Thrte 
 and brethren 
 unci], a man 
 y with (aith 
 le council re- 
 rt^ and they 
 him in their 
 eath. Mark 
 : full of faith; 
 r conversion 
 leart to their 
 1 believe in 
 ;hing of you, 
 aster, crucify 
 
 pirit of God 
 nber Elihu's 
 it within me , 
 the reservoi/ 
 comes to lis 
 jservoir, smd 
 iy so syeak, 
 id \\ve/\n us 
 [)ower in our 
 
 ana we are 
 ssj^e. 
 
 i<J one truth 
 s there is a 
 out from all 
 through all 
 a rope with 
 
 ropfe came 
 
 the Acts of 
 
 ord." Turn 
 
 Word were 
 
 Chapter 4: 
 i believed." 
 irvants that 
 : 31st verse, 
 e you have 
 ioly Ghost, 
 Chapter 6: 4, 
 to the min- 
 ey that were 
 ord. , Satan 
 te scattered 
 
 only spread 
 
 . A wiSic OF 19LECSING. 115 
 
 the truth farther. i4tb verse, "Now when the Apostles which 
 
 wcrj^at Jerusalem heard that Samaria had received- the Word of 
 
 God, they sent unto theni Peter and John." In the 35th verse, 
 
 Philip preaches the Word to the Eunuch. You find this word 
 
 also m chapters 10: 44; n: ,9; ,2: 24; 13: 7, 26, 44, 48; 14:3, 
 
 25; 15: 7, 35- And so on right through the whole book, we find 
 
 that one word 'Word." There is nothing like the word of God 
 
 to stir peoples; hearts. Some men . are al ways preaching for 
 
 nioney, and neVer get what they want. I went to a pastorate, a 
 
 church bur^ned with debt; dissension had got amongst the peo- 
 
 pie. Aft^thetruth,thewordof God had been preached faith- 
 
 fully forsome time, we began to pray that we might get the debt 
 
 P5i/^" , ^e didn't have a bazaar, we didn't »have a collection. 
 
 We^imply got on our knees apd^prayed to God for the money. 
 
 anfl we got sixty pounds moi^ thj?h we wanted. / 
 
 People who have the truth will say, "We must carry the truth 
 
 to other people, and you will find a missionary spirit cropping up, 
 
 and the people qf that church will begin to say; « we r^st have 
 
 our missionary,m Africa, orjapan.'' You preach the tSth, and 
 
 „you will find the^ people stfl-red up. The' ungodly will iStlfe you. 
 
 Give me a nrian that IS faithful to Christ, and >ou will find that 
 
 man hated by people. Shall the servant be greater than his 
 
 master. How isjt that the Church of God has such an easy time 
 
 oFit now. It is because it is unfaithful. Let the Church of God 
 
 rise up and be true to her Lord. Let her set hef face against the 
 
 . cu^oms in the churches ; let her set her face against the spirit we 
 
 find cropping up among the young people ; and you will find that 
 
 ^ has her enemies. What we want is men and women who will 
 
 hve true to their Lord, faithful to their Master ; for it is the faithful 
 
 servant that gets the reward and hears from the Mastef s lips, "Well 
 
 done, good and faithful servant." It is the word of God that is able 
 
 ** S"i! "^lU* "P- ^' '? ^^^ "^^^^ °^ God that will give us spiritual life, 
 and build up ^our spiritual frame so that we shall be giants in the 
 truth, and bold in the name of the Lord. Let us see to it. dea 
 friends, that we keep to the truth. Let us use the word of^odin 
 Its naked simplicity, its_ convincing might, in its arousin7energy. 
 m Its enlightening power, in its rugged strength, in it/lsserting 
 knowledge, in Its j)urifying and peaceful joy, in its Chrfst-honoring 
 theme, in Its God-glonfying teaching, in its Spiri/given utter- 
 ances. And then, freely will we have our Master's blessing. 
 Never mind if the people say you are too straight.lfoo scriptural. 
 Let us remember in this Conference, that we not orily come here 
 to hear the truth, but^we want that that truth shoiild get such a 
 hold upor» our lives, that it shall so dwell in our hearts, that it 
 shallhaveasancti^ing eflfect upon us. O let us rWmber that 
 .^}f^ loved the Church and gave Himself for it, tWt He might 
 
 Siin rt UV anr i / ^ Taqnea it K.. t-U^ ...,.„1.: _f ^- — i -n — ■. r-n ? — *— 
 
 sunctifj^ and cleanse it by the washing of water by ^ki word. " Le J 
 
y 
 
 ii6 
 
 A WEEK OF BLESSING. 
 
 ■»~*. 
 
 the word of God dwell in us mightily. Then we shall be able to 
 jfive it out to othersK l^t us hide the truth of God in our hearts, 
 then we cannot po'ssiblylin against God. Let the truth of God, 
 have such a power iJpotf our whole being that we shall be indeed, 
 as it has beep staid every true Christian should be, walking 
 Bibles. If we are not walking Bibles, then we are walking 
 libels ; because, as Christians, we should be true to our Master. 
 
 FIFTH DAY— Evening. 
 INSPIRATION. 
 
 
 REV. JAS. H, BROOKES, D.D. 
 
 THE subject this evening is one of vast importance. It may be 
 stated in these words: In what respect and to what extent 
 IS the Bible inspired ? If there is a single error or inaccuracy in 
 this blessed old book, infidelity is the logical and inevitable re- 
 sult, because no one can tell what is true and what is false. If 
 the writers wefe mistaken in one statement, they may have been 
 mistaken in every other statement, and you have no foundation 
 for your faith in the Bible as the revelation of God. My purpose 
 is not to advance any theory about it. I have no theory. But it 
 is simply to call your attention to the testimony of the book about 
 itself. My argument is not with the infidel, to prove to him that 
 God has revealed His will from heaven. My argument is with 
 the professed Christian to prove to him that when he reads the 
 sacred Scriptures, he is reading the words which God directed 
 His servants of old to record. It is needless to say that we are 
 not speaking now of any translation of the'' Scriptures, King 
 James, the Revised Version, or any other version; but we take 
 the position without a moment's hesitation, that every one of the 
 origmal scriptures from the first verse of Genesis to the last verse 
 of Revelation was given by inspiration 6f God. And now for the 
 plain proof of the proposition. 
 
 ' OLD TESTAMENT SCRIPTURES. 
 
 _In2Timothy 3: 16,17,' having special reference to rtie Old 
 Testament of course, for the New was not at that time completed, 
 though the New is obviously included in the statement, as I shall 
 presently prove, the apostle says, "AH scripture is given by in- 
 spiration of God, and is profitable for doctrine, for reproof, for 
 
 may be p 
 is the n 
 Therefon 
 Scripture 
 it) not thi 
 take with 
 the apost 
 Paul mal 
 not only 
 tions to t 
 "c'onnectii 
 I askyoi 
 Bible cor 
 conremii 
 or any ot 
 difficultie 
 ment lik( 
 Scripture 
 my answ 
 babe upo 
 upon th 
 Lazarus i 
 how of a 
 for there 
 are comp 
 The R 
 Scripture 
 in that w 
 f«ol kno\ 
 for doctr 
 promise 
 word '^ i 
 themselv 
 
 Heb.4: 
 they say, 
 
 they not 
 they rent 
 oikos in ; 
 that the 
 the chan 
 to the ini 
 2 Pete 
 pretation 
 did not : 
 these me 
 gently in 
 
be able to 
 iir heartSi 
 1 of God, 
 >e indeed, 
 , walking 
 walking 
 Master. 
 
 A WEEK OF BLESSING 
 
 1 17 
 
 
 It may be 
 lat extent 
 :curacy in 
 vitable re- 
 
 false. If 
 lave been 
 bundation 
 y purpose 
 y. But it 
 ook about 
 
 him that 
 nt is with 
 reads the 
 I directed 
 at we are 
 ires, King 
 t we take 
 ane of the 
 
 last verse 
 ow for the 
 
 } Alt Old 
 :ompleted, 
 , as I shall 
 ren by in- 
 eproof, for 
 
 may be perfect, thoroughly furnished unto all good works, ' What 
 is the meaning of the word "Scripture"?/ It means writing. 
 Therefore we have Paul's testimony, that all the writing known as 
 Scripture from first to last is given by insoiration of God. Mark 
 it, not that the men were inspired, for it is a very common mis- 
 take with people who are considering this question, to speak of 
 the apostles and prophets as inspired n^nj that is not' the point 
 Paul makes. The writings are given by inspiration of God, and 
 not only so, but a// of them. Men can raise a ^reat many objec- 
 ions to this doctrincj i*nd imagine a great many difficulties in 
 ^connection with it, but I am appealing to Christians to-night, and 
 Task you if you are not bound to believe the testimony of the 
 Bible concerning itself.^s you believe the testimony of the Bible 
 concerning the Deity of Jesus Christ, His death upon th« cross, 
 or any other truth this blessed Word contains ? What do your 
 difficulties amount to in the presence of a plain and positive state- 
 ment like that of Paul's ? Sometimes people say, "How are 'the. 
 Scriptures inspired" ? I don't know, and J don't care. That is 
 my answer to the question. Ho\y did the eternal God become a 
 babe upon a virgin's breast ? I don't know. How did Jesus walk 
 upon the raging waves? I don't know. How did He raise 
 Lazarus from the grave ? I don't know. If you wait to know the 
 how of all truth befo.re believing, you had better die right now, 
 for there are a thousand things occurring every day which you 
 are compelled to believe without understanding them. 
 
 The Revised Version makes the verse just quoted, read, 'Every 
 Scripture inspired of God is profitable," but Paul never wrote it 
 in that way. How do \ know ? Because Paul was not a fool. A, 
 f»ol knows that every Scripture given by inspiration is^ profitatle 
 for doctrine. The revisers probably made the change as a com- 
 promise with certain men on the committee, and so put the little 
 word '^ is" in the wrong place. But they are inconsistent with 
 themselves, for we find precisely the same form of expression in 
 Heb. 4: 12, "The Word of God, quick and powerful," &c. Here 
 they say, "the Word of God is quick and powerful." Why did 
 they not say, "the Word of God quick and powerful is" ? So 
 they xtnitxpase graphe " every Scripture," but they render pas 
 oikos in Acts 2: 36, " all the house." However, it is fair to add 
 that the learned chairman of the Revision Committee defended 
 the change on the ground that t gives a more emphatic testimony 
 to the inspiration of evenr portion of Scripture. 
 
 2 Peter i: 20, " No prophecy of the Scripture is of private inter- 
 pretation." That is, the meaninfg, the vast scope of the prophecy 
 did not fall witjiin the range of the prophet's own vision, since 
 these men are represented by the same apostle as searching dili- 
 gentlyinto the significance of their own writings^ i. Pet, i: 11. 
 
 /< 
 
 "For the prophecy came not in the old time by the will of man." 
 
 : ■ / ■ . 
 
 an of God 
 
 h 
 
■T^ 
 
 Its 
 
 A WEEK OF BLESSING. 
 
 •. ■\ 
 
 -v - ■ 
 
 If therefore, the will of man determined the character of the 
 writine as to its expression, the testimony of Peter cannot be true. 
 Man's will had nothing to do with it either in thought or language; 
 " but holy men of God spake as they were moved by the Holy 
 Ghost." It does not say that holy men thought, Ijut holy men 
 spake. I would not give a baubee for what Moses thought, or 
 what Paul thought. I don't care what they thought ; 1 want to 
 know what they said. They spake as they were moved by the 
 Holy Ghost. Now then we have two apostles certifying to the 
 factj first, that all the Old Testament was given by inspiration of 
 God ; .secondly that the holy men God employed, spake^ being 
 borne along by the Holy Ghost. 
 
 Now look at the Old Testament for itself. Exodus 5: 10, 12 
 Moses was of course the holy man of God employed by the Holy 
 Ghost to write the words given by inspiration of God. God sent 
 him to Pharaoh with a command to let His people go. Moses 
 replied, "O, my Lord, I am not eloquent, neither heretofore, nor 
 since thou hast spoken to thy servant; but I am slow of speech 
 and of slow tongue." The Lord's reply was, "Who made man's 
 mouth"? He didii't say, "Who made man's mind?" God 
 doesn't care about a man's mind. It is too pititully little to be of 
 any consequence. " Now therefore go, and I will be with thy 
 mouth and teach thee what thou shalt say." God did not promise 
 that He would be with his head and teach him what he should 
 M/>r^,but to be with hi§,;moflth, and teach him what he should 
 say. And from that time on, Moses comes before the people again 
 and again, even 560 times in the Pentateuch, with the formula, 
 " Thus saith the Lord." When Moses said, " Thus saith the 
 Lord," "jhe Lord spake, saying," wits He deceiving the people ? 
 Or was he telling the truth? Unquestionably he sought to make 
 the impression that the very words he delivered to them were the 
 words of God. 
 
 Exodils 32: 16. The tables which Moses had in his hand when 
 he came down from the Mount "were the work of God, and the 
 writing was the writing Of God, graven upon the tables." Now 
 what are you going to do with that? Seven times the phrase, 
 " the writing Was th* work of God on the tables," occurs. If that 
 be untrue, then there is no truth anywhere in the Pentateuch. 
 But it is true. God not only spake. He wrote with His own hand 
 in letters, qn tables of stone. That is what the book says, and \ 
 believe it. If any do not believe it, fairly and logically, they are 
 inifidels. 
 
 Now take Leviticus i: 1,2. "And the Lord called unto Moses 
 and spake unto him out of the tabernacle of the congregation, 
 speak unto the children, and say unto them;" and nearly the whole 
 book professes to be the words which God communicated to 
 Moses, and which Moses communicated to the people. Did 
 
 ;!^^> 
 
cter of the 
 riot be true, 
 r language; 
 V the Holy 
 t holy men 
 :hought, or 
 ; I want to 
 »ved by the 
 ying to the 
 spiral ion of 
 ^ake^ being 
 
 js 5: ic^ 12 
 )y the Holy 
 God sent 
 10. Moses 
 etofore, nor 
 f of speech 
 tiade man's 
 id?" God 
 tie to be of 
 e with thy 
 lot promise 
 : he should 
 I he should 
 eople again 
 le formula, 
 i saith the 
 he people? 
 ht to make 
 ni were the 
 
 hand when 
 od, and the 
 les." Now 
 ihe phrase, 
 rs. If that 
 Pentateuch. 
 5 own hand 
 says, and I 
 ly, they are 
 
 iinto Moses 
 hgregation, 
 y the whole 
 inicated to 
 
 :«S . 
 
 A WEEK OF BLESSING, 
 
 11^ 
 
 Moses tell the truth, when he said lo the pet>ple that God had 
 du-ected hmi to proclaim these words ? If he did not, we cannot 
 believe anything he wrote. 
 
 WellliaUsen, it is said, was informed that his admirers and imita- 
 tors m America accepted his theory concerning the post-exilic date 
 ofLevuicus, but still claimed that it belonged to the Canon of 
 Scripture. The arch heretic was silent for a moment, and then 
 replied, "I have proved the book to be a forgery, but I never 
 thought of making God Almighty a party to the fraud." If Moses 
 did not write the book, the* Forger was not only a liar, but a very 
 irreverent liar._^^ ^^^^^^^^^ ^^-^^^^^;^- J .^^^^ 
 
 Deuteronomy 4:2. "Ye shall not add unto the word which I 
 command you, neither shall ye diminish ought from it, that ye may 
 keep the commandments of the Lord your God which I command 
 you." Did Moses say that about his own words? Why, he was 
 the nieekest man on the earth. Would he dare to warn redeemed 
 Israel, if the words had been his own, that they were not to add 
 one word, or one syllable to them nor tliminish ought from them? 
 Is not this a strong proof that the very words of the Pentateuch 
 were given by inspiration of God| 
 
 Now let us go to the second part of the Old Testament; the 
 division of the Jewish Scriptures into the law of , Moses, the 
 Prophets, and Psalms, being recognized by our Lord Himself in 
 Luke 24: 44. 
 
 In that large section embraced under the general title of the 
 Psalms, David was the principal actor and agent, as Moses was 
 in the first. Let us look at his testimony in 2 Samuel 23: 2. "These 
 be the last words of David. The Spirit of the Lord spake by me, 
 ,and His word was in my tongue." He does not say, that the Spirit 
 of the Lord thought by him, but sfake by him. He does not say that 
 God put ideas into his mind, but His word was in my tongue, 
 ^if'^t^u" ^^^^ ^^^'^ joining Moses in declaring that the words 
 which he had proclaimed and recorded, were communicated to 
 him by the Sjairit of the Lord; and if he is not to be believed in 
 this testimony, neither is he to believed in any statement he uttered 
 and wrme. Whatever objections may be jjrged against verbal in- 
 spiration, they should all disappear before the force of such posi- 
 tive evidence as this. 
 
 Psalm 119: 160. Here is a psalm with 176 verses, and jevery 
 verse but one, exalts the word of God, under one or more of its 
 u^u" ^i"*^* names. When you get to the i doth verse you read. 
 Thy Word IS true from the beginning: And every one qf thy 
 righteous judgments endureth forever." As Dr. Clark translates 
 It, Every word from the first word is true." :Here again is the 
 testimony of David, that there are no inaccuracies, no mistak*.;^. 
 
 
 errors: and this would be absolutely impossible unless the 
 very words were given by inspiration of God. Even Dr. Farrar, 
 
 ople. Did 
 
 no 
 
 .-^ 
 
120 
 
 A WEKK OP m.KSSlNO. 
 
 "^i 
 
 who has written e;xrnestly against the verbal inspiriation of the 
 Bible, tells us that not one demonstrable error in ihib Scriptures 
 has ever been discovered by the widest learning oi* the acutlest 
 ingenuity of criticism: and this adrhissfon,- in th* light of alt 
 human history proves the truth of the doctrine he assails. 
 
 Proverbs 3o:.'S,'^. "Every word of God js pure :/He is a shield 
 unto them that put their trust in hirrt Add thoir not unto his 
 words, lest He reprove thee, and thou be found a liar." I fear 
 there are many profesfing Christians who are calUng down upon 
 their heads this judgment and shameful epithet. They attempt to 
 tamper with this blessed book of Goa as if it were a human pro- 
 duction. They add to it, and take f^m it, as they please. They 
 bring to bear upon it their so-Called/ " higher crittcism," and. tear 
 it to pieces, as they would some ancij^nt tradition or heathen manu- 
 script. They seem to have high conceit of their intellectual acu- 
 njen ^nd learning ; but the time is (Joming when t ley will be found 
 liars, and shrink in confusion and ^hame, " Froni the face of Him 
 that sitteth on the throne, and frowi the wrath of he Lamb." 
 
 Now let us turn to the prophetical books, [eremiah i: 69. 
 There the young prophet recoiled from going upbn the service of 
 the Lord, "just as Moses had done/ He says, " Ajh, Lord God, be- 
 hold I cannot speak, for I am but a child." ^oW, what was the 
 reply ? *' Say not, I am but a child, for thpu shajlt go to all that I . 
 shall send thee, and whatsoever I shall comman^ thee, thou shalt 
 speak. Then the Lord put fortfi His hand, and tojuched my mouth. 
 And the Lord said unto me, behold.l have put |My words in thy 
 mouth." The Lord did not say, I put my thoughiits in thy mind, 
 but my words in thy mouth. From that momept the timidity of 
 of the young man was g5ne. He could speak with authority, be- 
 cause he spoke the words of God. Hundred? of times there rolls 
 the solemn refrain through that sublime prophecy of Jeremiah, 
 - " Thus savth the Lord"; " The Lord said " ; and, when people and 
 kings threatened him with death, back he fell upon " Thus saith 
 Vhe Lord," and he held that word boldly and steadily in the face 
 of all foes, because he knew that it was not his word, but the word 
 of the Lord. "The prophet that hath a dream, let him tell ^ 
 dream ; and he that hath my word, let him speak my word faith- 
 fully. What is the chaff to the wheat ? saith the Lord. Is not 
 my word like as a fire ? saith the Lord i and like a hammer that 
 i)reaketh" the rock in pieces. Jer. 23: 28,29. 
 
 Zechariah 7 : 12. God says of Israel that they hardened their 
 " hearts, " lest they should hear the law, and the words which the 
 Lord of hosts had sent in His Spirit by the former prophets ; 
 therefore came a great wrath frorn the Lord of hosts." Thus it is 
 down to th'b close w hich contains th e phrase, " Thus saith the 
 Lord " twenty- four times in four short chapters. This or some 
 equivalent phrase occurs at least twelve hundred times in the 
 

 A WfcEK OK BLESSING. 
 
 ■r liJ 
 
 tion of the 
 
 Scriptures 
 the acutlBst 
 light of alt 
 Is. 
 
 ;is a shield 
 it unto his 
 ir." I fear 
 down upon 
 
 attempt to 
 luman pro- 
 ise. They 
 " and. tear 
 ihen manu- 
 ectual acu- 
 11 bei found 
 ice of Him 
 imb." 
 iah i: 6 9. 
 
 service of 
 d God, be- 
 ait was the 
 all that I . 
 
 thou shalt 
 my mouth, 
 srds in thy 
 
 thy mind, 
 timidity of 
 hority, be- 
 there rolls 
 
 Jeremiah, 
 people and 
 Thus saith 
 in the face 
 t the word 
 him tell ^ 
 vord faith- 
 i. Is not 
 mmer that 
 
 med their 
 which the 
 prophets ; 
 Thus it is 
 saith the 
 
 prophet",. every one of /whom begins his message by anrtouncing 
 that he was sent to make known the word of the Lord, not one of 
 whom said that he was uttering his own word. 
 
 Now, let me call your attention to one fact. There are a great 
 many doctrines, againit which there may be brought some text in 
 apparent contradict ioi|. Take the doctrine of justification, or 
 sanctification, or election, for example. But if any one can find a 
 verse or a line from the first of (ienesis to the last of Revelation, 
 that even seems to set forth any other doctrine than the complete, 
 plenary, and verbal inspiration of the Bible, those who teach ip 
 this Conference will promise never to speak on this subject again. 
 W(B challenge investigation, and defy contradiction. You know 
 pne theory is that the thoughts are inspired, but not the words. 
 There never was as great a mass of nonsense put into one short 
 statement as that. As Dean Burgon says, *' You might as well 
 talk about a sum in arithmetic without figures, or of music without 
 notes." The thing is absolutely inconceivable ; nor would such a 
 theory have been invented except to account for supposed errors 
 and mistakes in the Bible. Even if it were true, it would be a 
 theory absolutely worthless. If God inspired the thoughts of 
 these men, and then left them to men's notorious ignorance and 
 weakness, to express their thoughts through the medium of blun- 
 dering human language, the Bible would be of no real value to us. 
 It would be as though God had sent down from heaven a beauti- 
 ful casket containing the secret of eternal life, and thrown away 
 the key, so that we could not be able to open the box. 
 
 But, in the second place, let us see how the Old Testament is 
 quoted in the New. Matt. 1 : 22, "That it might be fulfilled 
 which was spoken by the Lord through the prophet." The Lord 
 did the speaking. How ? Through the prophet. That is, the 
 prophet proclaimed the word the Lord told him to utter. 
 
 Matt. 2: 5, 15, 17, 23. Here again, we have exactly the, same 
 expression, so that four times in the first two chapters of the New 
 Testament we are infornled that it was the Lord who spoke, and 
 the prophet was Hisl ijiouth-piece. When we get to the 23rd 
 verse, we find a remarkable change, and it shows that every letter 
 is inspired and worthy of notice, You will discover that most 
 important doctrines sometimes depend upon the .difiference 
 between the past and present tehse, and lipon the difiference 
 betwjBen'thp singular and plural of the words'. If expositors had 
 remembered this; th^y would not be wondering what prophet 
 wrote the words of ^he 23W vferse. It does not say that ajiy 
 prophet wrote them, but that it might be *'ful filled which was 
 spoken through the prophets. Therre is a difference between 
 prophet and prophets, and ^ the sum of all the Old Testament 
 prophets was that He stiould be called a Nazarene. 
 
 Luke. 1 : 68-70. Here we have the prayer and thanksgiving of 
 
 ; or some 
 les in the 
 
 ..?•■■• 
 
 ■■':■ r 
 
t!l2 
 
 A WEFiK Of BLESSmO. 
 
 Zecharias. "Blessed be the Lord God of Israel; for He hath 
 visited and redeemed His people, and hath raised up an horn ,f 
 salvation for us m the houseof His servant David; as He spake 
 w'orld\S^""'wh' 'y!,^K^^^^ have been sinrf he' 
 
 nrolu/Pxi, ^t"J"* t*'^ P'-«n>ising ? God. How did He 
 promise? Through His prophets. . 
 
 Acts i: i6. Here we have the disciples met together in onvpt- 
 wait.nR for the fulfilment of the promise of Jesus^that Ko^uld 
 
 CL^'^^m'^"" .'"L^ ^°'y ^^^''^ ^"^ P«^" said speakhg o1 
 hiu'A^'Vl'^ brethren, this Scripture must needs have been 
 fulfilled which the Holy Ghost by the mouth of David spake be- 
 Who Sh"'"^ J"/?^^'r^i? ^^^Suide to them that took Jesu^" 
 Tii'rough Da'vr"""^ ' ^'^ "^'^ ^»^«^*- "°- ^'^ "« ^eak ? 
 
 Acts 4: 24, 25. ♦'Lord, Thou art God. . . . who, by the mouth 
 of TRy servant David, has said, &c.» Who said? The Lord 
 God. How? By the mouth of His servant David ''''*^°''' 
 
 Komans 1:1,2. " Paul a servant of Jesus Christ, called to be 
 proSe^afoTh'^'H-"^" the gospe/of God, Jhid" He^ad 
 Zmised ?rnH^H'^ F-Fk'^' T V^^ holy scriptures." Who 
 promised? God. HowF Through the prophets. Where? In 
 
 io!At'io?;rrH ^y ^"rd«> -hy shoSld'they be c^u'ed ti" 
 Ss w?rd SL;?hT'^ '^^^ are stamped with the authority of 
 GQCl s word aMrith the impress of God's presence. Is there anv 
 
 other reason »llir,g them » Holy Scriptures'7 Take the^^^^^^^ 
 if JprS" '=^^'^^^.- Could you call it a holy book? No Bu 
 Mitefv ? wK'n"'!''"^^' "°' true, why not continue the Bible indefi- 
 ■itely ? Why not add to it every book that is published ? If it is 
 X'TT'^t';' the difference between Ihe SGriptures and any 
 other book that aims to do good ? f urc!> dna any 
 
 ius?ifi*'th^'^^.V^' M "The scripture foreseeing that God would 
 Ti}^rr he_athen through faith." What, Scripture foreseeing ' 
 
 "s^'i^eir^^S^'^^^^'""^"^''^"*^- H«- couS^ scrip u?S: 
 see, unless God is in the scnptute, not only speaking through it 
 but imparting to it by His abiding presence Lmething of 1?^'^ 
 djvine perfections? ,6th, «He saith not. And to seeKof maZ 
 but as-of one, And to thy seed which is Christ." Here Paul r^^s 
 a great and vital truth on the difference between the IgulaS 
 the plural numbers of the noun. 22nd verse "The scrintnr> hr!!h 
 concluded all under sin." The Greek wor^s "shut ffio^^^^^^^^^ 
 pns oned," agam making the Bible a personal, livin. p n" ^ 
 
 Hebrews i: i, 2. "God who at sundry imes,"anT4 divers 
 manners spake in^^imes p-^st unto the fathers by the pJophcts, 
 
A WEEK or HLKSS|N(;. 
 
 133 
 
 r He hath 
 
 an horn of 
 
 He spake 
 
 since the 
 
 w did He 
 
 r 10 prayer, 
 He would 
 peaking ot 
 have been 
 I spake be- 
 :>ok Jesus." 
 ie speak? 
 
 the heaven 
 nrhich God 
 I the world 
 
 the mouth 
 The Lord 
 
 lied to be 
 I He had 
 5S.» Who 
 here? In 
 called the 
 uthorityof 
 there any 
 B the best 
 No. But 
 ble indefi- 
 ? If it is 
 and any 
 
 iod woiild 
 rese^ng ! 
 ture fore- 
 t» rough it,/ 
 " His owi 
 of mariy, 
 *aul rests 
 ?ula/and 
 tuif^ hath 
 ij/'or ini.- 
 
 hath in ihcjc last days spoken unto us by His S9n, whom he hath 
 appointed heir of all things, by whom also He made the worlds." 
 Who did the speaking ? God. How did He speak in old times ? 
 Through the prophets. How does He speak noW ? Literally in the 
 Son, that Son being the effulgence or outshining of the I* ather's 
 glory, the exact impress of His substance, God manifested in the 
 flesh, and still speaking to us by His Spirit in the Word. As with 
 the incarnate Word, so with the writ *h word; there is a human 
 as well as a divine side; but the human is perfect because the 
 product of the Holy Ghost. 
 
 Hebrews 3: 7- "Wherefore the Holy Ghost saith unto David." 
 It was the Holy Ghost, therefore, who said what David was used 
 to record. "Whose voice then shook the earth : but now he hath 
 promised, saying. Yet once more I shake not the earth only, but 
 also heaven. And this word, Yet once more, signifieth the re- 
 moving of those things that are shaken." Hebrews 12: 27., 
 Here Paul goes back to Haggai and borrows tjiis^ jyotd "once 
 more" from him, and he lays the word down as* the fouui^atipn 
 of a most important doctrine. Are all the words of Scripture 
 given by inspiration of God? Paul evidently treated them in 
 that way, led by the Spirit to regard every word and every 
 letter of every word with reverence,as communicated by the Lord 
 to the prophets. 
 
 3rd. — The use our Lord made of the Old Testament. 
 Matthew 4: i-ii. "Being filled with the Holy Ghost, he was 
 led by the Spirit into the wilderness to be tempted of the devil." 
 The three-fold temptation that came upon Adam .ind Eve in the 
 garden and that still assails the sons of men, He met, not by 
 overwhelming Satan with the manifestations of His majesty and 
 power, but by falling back upon the word s,^ It is written." Each 
 time also He quotes from the book of Deuteronomy - a book the 
 higher, or rather lower, critics tell us was not written by Moses at 
 all, but nearly a thousand years later, and therefore was a base 
 forgery. But the Lord of Life tised no other defence against the 
 attacks of the devil. To the Son of God "It is written" was in- 
 vested with Supreme authority. 
 
 Matthew 5: 17, 18. "Think not lam come to destroy the kiw j 
 or the prophets : I am not cpi^lfc'y destroy but to fulfill, f^^r^^^ 
 verily I say unto yoii^'l^ill heaven and earth pass, one jot or one*^^ 
 - tittle shall in no wis6 pass from the law till all be fulfilled." A 
 jot is like an English comma, a little bit of a thing. A tittle is a >^ 
 little bit of a twist in one of the Hebrew letters. Now says ^ 
 Jesus "Heaven and earth with all their boasted stability shall pass 
 away before a jot or tittle, before the least particle or point of a 
 word of Scripture can fail. With Him it is obvious, not only that 
 
 7 
 
 the thoughts" were inspired, th^t the book was in a general way 
 superhuman, but the words were sacred. These words H9 links 
 
 in divers 
 prophets, 
 
 77^ 
 
»>4 
 
 A WRRK or III.ESRING. 
 
 ■#• 
 
 With His own words, which out-last heafen and earth. Malt. 24: 35. 
 Matthew 22: 29-32. The Sadducees came to tilk about the 
 resurrection. They didn't believe in it. They sptyik of a woman 
 who had been married seven times, and at last she died : whose 
 wife should she be in "the resurrection ? "Ye do err," said Jehus, 
 "not khowinff the .Scriptures, nor the power of God, for i»i the 
 resurrection, they neither nlarry nor are given in marriJlgaL but 
 «re as the angels of God in heaven. But as touching the >(»Mrec- 
 tion of the dead, have ye not read that which^wa9 spokeri li$'|'OU ' 
 by God, saying, I am the God of Abraham, and of Isaac, dftd of 
 Jacob ? God is not the God of the dead, but of the living.'^ Db- 
 slerve, it was God who spoke, accordlig> to our Saviour's testi- 
 mony, and He did not say, I was, but I am the God of Abraham, 
 and of Isaac, and of Jacob. Hence our Lord shows the impor- 
 tance of noticing? the difference between the^ past and present 
 tense of a verb in Scripture. tL:*^* 
 
 . ^Jat^hew 26: 53, 54. Peter had been asleep," glij , like all sleep- 
 ing disciples, he did not have full posses&iqn oFhis -senses when 
 lie woke up. He fell to slashing around With his sword, and cut 
 ^ off the ear of th<J High Priest's servant. " Jesus says, " Put up 
 •^ again thy sword into his place: . . . Thinkest thou not that I can- 
 not now pray to my father, and He shall presently give me more 
 than twelve legions of angels? The Roman legion of that., day 
 consisted of six to eight thousand men; twelve legions, seventy- 
 five or a hundred thousand angels. One angel came down from 
 the battlements of heaven, and killed one hundred and seventy- 
 five thousand Syrians in one night. One hundred thousand an- 
 gels were standing on poised wing, gazing at the trials of their 
 Lord, and they could have taken up Jerusalem and all the forces 
 of the Romans, and hucled them into the Dead Sea. " But how 
 then shall the scriptures be fulfilled"? The scriptures must be 
 fulfilled in the minutest particular, even at the expense of His own 
 hfe. What a lesson to those who trifle with the scriptures now I 
 %, J?!"" *°= 35- " The Scripture cannot be broken." Thank God 
 *4or that. In these days ofTnfidelity in the church, of men depart- 
 ing from the fafth, I hav^ comforted my heart many a time with 
 
 s. *' The Scripture cannot be broken." 
 ivil rage against it, but the Scripture 
 
 /■ 
 
 this sweet thought of Jes 
 Men may assail it, and tl 
 cannot be broken. 
 
 ■■■x- 
 
 John 17: 12. " None of them is lost but the son of perdition, 
 that the scripture might be. fulfilled." Thus He associated the 
 Scripture with every event," and exalted the Scripture at every 
 step, but treated no other book with this constant and deep rever- 
 ence. ■ ; 
 
 John 19: 24> 281 36. ^yhy did the soldiers gamble at the foot 
 of the cross ^ Why did they cast lots for the garment of the Lord 
 ^ ■ ■ " fulfilled. 
 
 which 
 
 Jesus Christ? "That the scripture might 
 
 Agai 
 
 -^A- 
 
/ A WKKK OK lU.KSSING. 
 
 "I 
 
 "Jesus, that the scripture might be ful6U6d, snith, I thirst.' He 
 was hanginK there in the agoriies of death, and glancing across 
 the vast field Of ancient prophecy, having absolute control of His 
 own life, for He laid it down of Himself, and no man took it 
 from Him, He would not bow His head until a little bit of a 
 Scripture consisting of two words, *' I thirst," should be fulfilled. 
 He held back His life-blood and groaned, filling to the brim the 
 measur.e of predicted suffering, that the Scripture might be fulfilled. 
 36tlvverse. " That the scripture should be fulfilled. A bone of 
 Him shall not be broken." Turning back to I'sa. 34: 26, we read, 
 " He kcepeth a'll His bones* not one of them is broken " ; and 
 back of tnat to Ex. 12: 46, we read of the passover lamb, ^'neither 
 shall ye break a bone thereof." Thus we see that all Scripture 
 bears upon the° person and work of our blessed Lord, that all 
 Scripture is linked together, and that all Scripture is worthy of the 
 most devout attention and study* A little sentence, easily over- 
 looked, comes to light fifteen^hundred years after it was written, 
 and is made to do homage at the foot of the cross to the divinity 
 of Jesus Christ our Lord, and to the verbal inspiration of the 
 Bible. 
 
 Revelation 22: 18 19. "If any man shall add unto these 
 things, God shall add unto him the plagues that are in this book: 
 And if any man shall take away from the words of the book of 
 this prophecy, God shall take away his part out of the book of 
 life, and out of the holy city, and from the things whi^h aie writ- 
 ten in this book." We began in the Old Testament with the 
 solemn admonition^ " Ye shall not add unto the Word which I 
 command you, neither shall ye diminish from it, and we close 
 wiih the same words. As a finrfl proof of the verbal inspiration 
 of the Old Testament take i Peter i: 10, 11, whfere the prophet's 
 are represented aj searching diligently what, or what manner 
 of tiirte the Spirit of Christ, who was in them, did signify, when 
 He testified beforehand the sufferings of Christ, and the glories 
 that should follow. They were like amenuenses studying, the 
 Master's words when He has withdrawn. Brethren, it is a com- 
 plete and perfect book. Let those who think that it is not, try to 
 improve its phraseology. Let Jthcm take any vers#they please, 
 and Undertake to express the same thought in better language. 
 If they do not abandon the attempt in despair, they will only il- 
 lustrate the truth of the Scripture," "Though thou shouldest bray 
 a fool in a mortar among wheat with a pestle, yet will not his fool- 
 ishness depart from him," Prov. 27: 22. The inability of man to 
 write the ^ible i3 proved by the fact that the italicised words 
 which are found in it, which do not belong to the original, and 
 which were placed there by godly men, nine limes nut of ten mar 
 the sense. Cling to the book as it is, and refuse to give up aLJot 
 or tittle of it at any man's order. 
 
IS6 
 
 / 
 
 f i 
 
 k WllK or Hl.ESsiNO. 
 
 ' HRW TK.STAMKIfi'. 
 Matt lo: lo; Mark t^: ii; Luke i;i; ia. On three difTereni 
 occasioni, mark you, our Lord Hirnself Solemnly told the apo^tlrs 
 that when they appr ansd as witneases In defence of His truth, thcv 
 were not to prc,nc(huie or think heforchand what they were to 
 nZ'^r^^ P<»«l«vely forbade them to atranjfe their speech, or to 
 prepare m any respect their answer to the indictment. What 
 reason does He K«ve <or this strange command ?« It ii not ye 
 
 . WK?*?""' ''"'i^n uP'^'f "^ y"""" *''*'^*^ ^»»'<^h speakelh in you "; 
 -.Whatsoever shall be given you in that hour, th it speak ye : for 
 t IS not ye that spoaC, but the Holy Ghost"; "Take ye no 
 Jnr'tJf! rT ?V^"' i^;?« y' f ^^" «"»^«^' ^' ^hat ye shall say : 
 ITI» .„^°'^^^?*K?*'?" *'*'^ y°" '" »»»« =»«•«• hour what ye 
 3k 2 ''^Jf- * • ^ '^!* 'l"^^ ''^'^''^ inspiration, it is impossibte to 
 teach the doctrine in human language. The thoughts of the 
 
 JlmVh!?^''''!."'*^ '"'P""*^' C"' ^^''y ^"* forbidden to think at all; 
 but their words were given by inspiration of God. 
 
 tht^'^Lll lit' -^k""* '*'*'*" ^'\*. ''^y ^'^ Pentecost wai fully come, 
 iam. n L^r^^' "u^ *""*"''* '" *'"* P'^^«- ^nd Suddenly there 
 
 Sail Zh^IT u^''^?^: ""* °^ ** ":"'?*''"«^ "^'«»^'y wind, and it 
 unto »h!m hJ - 7^"'' '^7 were sitting. And there appeared 
 thlm TnH?r" tongues like as of fire, and it sat upon each of 
 o ,«:.!, l^^i: ""^'^ *" ^"*^ ^•**' ^h« Woly Ghost, and began 
 nZtrJ! °*^"./i""K"" 2V*^* '*^P'"^ «^'^ '^'^^ utterance » 
 Shnni r K """T '"'^e'-ate fishermen who had never been to 
 knJ^).Zltfiu . ?''^-^''^ anything outside the Bible, and who 
 knew nothing nbout foreign tongues. All of a sudden they stand 
 
 S *5 '/u"* *^* P*?P'* "'^'^ '^^'^^ crowding around them "were 
 confounded, because that fevery man heard t,hem speak 4^ his own 
 
 rt^hisT„C,n ' ''>;"""'^"^'r''"P°^^''?''^^° ^^^y verbali^spiraUon 
 rh„cf/°'^\*'*f *!!''' the. very words were given by the Holy 
 Snrni ir"'^!l"^H"''^P''*^'°"^'y''"*>^"-the meaning of the 
 words. If any deny that here at least the words were given by 
 
 ?r;;t^" f,^"i;K'l\^.^^^'^ "^^•'"« t« ^^«"« -"»» them ^ 
 
 whirK ^o . ^'"T^"''' things also we speak, not In the words 
 which man's wisdom teacheth. but which the Holy Ghost teach- 
 eth; comparing^spiritual things with spiritual." Here Paul says 
 he IS speaking the things whicih the Holy Ghost revealed, and in 
 words which the Holy Ghost taught him' Do you believe him 
 whether you can or can not understand how he received his words 
 from the teaching of the Holy Ghost? If you do not. then d^not 
 
 to nrr.^7/n K^- '^^ ^u^^t 'T- I' '^ "^•^^"'''"^ ^"d ;.ontemptible 
 to pretend to believe the book, and to hftU e ye •"■ — '•• ■ -'^ 
 
 f r/^- >,. ..: . ^. ' "'JL" V ■ "" ■ eve u omy in part. 
 
 I CJor. 7 lo, 12. 40. The Corinthians hkdwrtien to the 
 apostle Paul about the marriage relation. He replTed that when 
 
 ■f »'-. 
 
ee dtfTerent 
 the nnostlfs 
 > truth, they 
 ley were to 
 )«erh, or t(t 
 cut. What 
 i it not ye 
 Ih in you "; 
 cak yc : for 
 'ake yc no 
 e shall say : 
 jr what ye 
 ipossibl« to 
 hts of the 
 hink at all ; 
 
 fully come, 
 ienly there 
 ind, and it 
 5 appeared 
 ion each of 
 and began 
 utterance." 
 r been to 
 e, and who 
 they stand 
 n different 
 hem "were 
 ^ his own 
 inspiration 
 y the Holy 
 ing of the 
 : given by 
 lem. 
 
 the words 
 est teach- 
 Paul says 
 led, and in 
 iieve him, 
 his words 
 len do not 
 itemptible 
 
 .iw'' 
 
 path 
 
 sn to the 
 
 :hat when 
 
 A wfRK or Bt.iMffrNn. * 
 
 ■ V 
 
 
 the Lord Jefut jvat down here, He taught them certain thingt 
 about that. Hut^ at the time Jesus was on the e.irth, no such 
 questions had arisen, is were then disturbing the ronscience and 
 peace of believers. Therefore the a pottle say i» *'To the rest- 
 speak I, not the Lord." liut observe, you are just as much bound 
 to obey my command, as the comm.ind ol the Lord Jesus. That 
 is what Paul says. |lut doesn't the 40th verse show that he was 
 uncertain about his inspiration? No sir, it does not. There 
 were false teachers in Corinth, who claimed that they were in- 
 spired iti opposing the doctrines of Paul. Referrinff tathese he 
 says In tones of l>iting sarcasm, " I think that I also have the 
 .Spirit of (Jod." They assert that they have the .Spirit of (iod ; I 
 think, or as the emphatic Diaglott renders it, I am certain that I 
 also have the Spirit of Gpd. The common version has It, " L 
 think Iso that 1 nave the Spirit of God." The revised properly 
 ,reads, *' I think that I also have the Spirit of God." There is a 
 vast diflference between the two, Ifiliese false teachers boast that 
 they have the Spirit c^f Clod, how ntSttL more have I who speak in 
 wterds which the Holy (ihost teacheS^? ' 
 
 I Corinthians 14: 37, " If any man think himself to be a pro- 
 phet, oi* spiritual, let him acknowledge that the things that I write 
 unto you ar< the commandments of the Lord." Doesn't that 
 settle It? The false teachers, claim that they are prophets, or 
 Spirit taught ; they will make good their claith by acknowledging 
 that the things I write unto you are the commandments of the 
 Lord. They will see that my words are given by inspiration of 
 God, and possess the authority of Christ Himself. 
 
 t Thessalonians 2: 13, ** For this cause thank we (iod without 
 ceasing, because when ye received the word of God which ye 
 heard of us, ye received it not as the word of men, but, ^ it is in 
 truth, the word of God, which effectually worketh also in you that 
 believe/' So in i Thess. 4: 8, ** He therefore that despiseth, 
 despiseth not man, but God, who h^th also given unto us His 
 Holy Spirit." In view of these st.1ftement5, it is difficult for the 
 imagination to soar to the height of combined ignorance and ' 
 impudence, attained by so many who say that they do not agree 
 
 with Patil. ' 
 
 James 4: 5, '* Do you think that the Scripture saith m vain. The 
 Spirit that He placed in us jealously desireth us?" Here the Scrip- 
 ture is- represented as saying, thus iigain giving to it the authority 
 and attribute of God. -.^*: , ._ _^ _ 
 
 ' 2 Peter 3: 2, 16, "That ye may be mindful of the words that 
 - were spoken before by the holy prophets, and of the comgiand- 
 ment of us the "apostles of the Lord and Saviour." In this did; 
 
 not Peter take up the writings of |he apostles and raise them to 
 the same high level of divine authority which he had given to the 
 words of the prophets, of whom he says, "they spake as thty were 
 

 
 
 
 
 
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 f.K 
 
 
 
 
 
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 ^ 
 
 1 
 • 
 
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 • 
 
 
 
 
 
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 V 
 
 
 
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 12S 
 
 A WteElt OF BLESsiN<i. 
 
 Jb^' 
 
 / 
 
 moved bythe Holy Ghost"? " As also in his epistles speaking in 
 S K^ w!.*^'"l^ • '" "^^'^^ ^'^ s°"^e things hard to be under- 
 1 «k'7.K '^Nk'^*'"''^' ^'^ unlearnfed and unstable, wrest, as they 
 pittl? b*" ^^^S' ^.^'•'PtV.eS' unto their own destruction." Doesn't 
 nt W q. f "P ^^"',^ writings and place them side by side with the 
 Rv?h. SIE P^!' '^^"'^ ^^ says were spoken by holy men of God ? 
 By the way, Peter settles the authorship of the epistle to the 
 
 :^^^V?' •'"' K'T '^^' P^"' "^'^'^ 't- P^^ter's epistle was ta 
 Jmnfn?T! 2 ^?^ dispersion," the elect and believing Jewish 
 thrSi. ?n ^,t^V;i^°^« nowhere to the Jews, unless he wrote 
 P^„rf V ^^l^^^rews. But apart from this, Peter links 
 of ?if ofn T^'.^"^ the wruihgs of the"^ other apostles with those 
 th^nr.?i^^*'l-'"^"u P'"°P*^ets, whose will had nothing to do With 
 the prophecy, betng borne along by the Holy Ghost 
 
 us W'Jhi' t nn^n^ r%°K— I ^^ ^^^' '^"°^*^*h God heareth 
 sai&tn/h »nW^i?°'^*?**x^*^"°*"^- "^f^by know we the 
 - mm of truth,^anphe spirit of error." If a mart did not hear 
 the apostle John he was not of God. Everyone of the apostles 
 was placed side by^side with the prophets without a single except 
 wnrH.. 5T^r!.°' the apostles comes along and says, "As the 
 ^t^'^^^C^'^r ^'^ prophets, we, too, L^ uttering 
 
 tkil^-f ^^/P^^^^ or the faith delivered once for all time to 
 '^thT^nri '"1? 'k ^^"^ ^ ^i^' "^ remember the words-mark it- 
 Je^us Chrfst.'^ "^^'^ 'P^" ^^■°'"*' ''y '^^ ^P°'^'^^ °^ ^"'' Lord 
 
 TESTIMONY OF UNWILLING WITNESSES. 
 
 UDonTsr^H '^iif • ^f'^amcameto Balak to pronounce a curse 
 np« in^ V, - "^^^ to get money as the price pf his unrighteous- 
 ness, and he was anxious to do as Balak wanted him to do. But 
 when he came to Balak. he said, « Have Tnow any powe? at aU 
 to say any thing ? The word that God putteth in iify^mouthrtha 
 f,nnn i!^^^^' . A?^.'^^ '"^'"^^ was th Ae pronounced a blessSig 
 TtTe said1h!?ft^'^ ° u^ 'Ti- F^n ^^^^^ reproached him fo? 
 Sc^^^^ 1 ^i t^ *i!*"i'^ "°* do otherwise, for God put the word in 
 his mouth, and he had to speak it. Now, here is a wicked man 
 
 Sbi^irSfi- "'^^'"^"^ f^^ ^^P^"^« of truth,S^S 
 
 '^i ilr !,^"" .""v^"" "^"'^^ ^h^t he did not wish to utter at all. 
 
 Again and again he attempted to please the king, but the Lord 
 
 met hmj., and put a word in liis mouth, which he was forced to 
 
 utter whether he would or no. This su'rely was verbal inspTration 
 
 r»ni ^r Q;f J 'JV^^'* ^^ ^"^ S^"^ nttering prophecies be- 
 cause the Spirrt of God came upon him, the meaning of which he 
 
 ^^^If?^""^ ^^/'^ "°^ ^^^« to speak them, but the 
 
 Sem Th^° .P"V*'\^*'''^1'?^ ^'^ mouth,'^and he had to say 
 them. Thia surely w ^s verbal inspiration. 
 
 -^ 
 
 
 
 .*%''-' 
 
 
 iV 
 
 
 and t 
 
 
 of G< 
 
 
 he w{ 
 
 
 he wj 
 
 
 the h 
 
 
 day V 
 
 
 not t< 
 
 
 dwelt 
 
 
 told t 
 
 
 after 
 
 
 to go 
 
 
 rhe te 
 
 
 says i 
 
 
 foolis 
 the 
 
— ■■..^•«' 
 
 >eaking in 
 
 be under- 
 
 st, as they 
 
 Doesn't 
 
 e with the 
 
 n of God ? 
 
 le to the 
 
 le was ta 
 
 ig Jewish 
 
 he wrote 
 
 eter links 
 
 nth those 
 
 to do with 
 
 d heareth 
 w we the 
 not hear 
 ! apostles 
 le excep- 
 " As the 
 : Uttering 
 
 ill time to 
 mark it— 
 our Lord 
 
 e a curse 
 ighteous- 
 do. But 
 ^er at all 
 )uth, that 
 L blessi'ng 
 i him for 
 i word in 
 ced man, 
 id God's 
 
 at all. 
 the Lord 
 breed to 
 ipiration. 
 jcies be- 
 which he 
 
 but the 
 d to say 
 
 A WEEK OF BIESSING. I29 ^ 
 
 r Kings 13: 20 24i Jeroboam h^d set up an altar to an idol] 
 and the Lord had sent a prophet of Judah to denounce the wrath 
 of God against the idolatrous king. Jeroboam was so angry that 
 he was about to seize him, when his hand becaniie paralysed, and 
 he was frightened, and begged the prophet to pray for him, arid 
 the hand was restored. Then he begged the prophet to eat that 
 day with him. •'No," said the prophet, "God commanded me 
 not to eat bread, or drink water in this country." Now there 
 dwelt an old prophet in Bethel, and his sons came to him, and 
 told him what they had seen of the prophet Judah, and he went » 
 after the prophetto cause him to return. But the prophet refused 
 to go. "But I am also a prophet, and the angel of the Lord told 
 me to bring you back." Brethren, though an angel (mm heaven 
 says anything contrary to the Word, let him be accursed. The 
 foolish prophet went back, and while he was seated at the table, 
 the old prophet of Israel burst put on him, "Thus saitti the Lord, 
 because thou hast not obeyed the voice of the Lord commanding 
 thee not to eat bread in this land, thou shalt die and not live." 
 I^he host was commanded and compelled by the Lord to denounce 
 iiis guest. A lion met and slew him on the way home. And the 
 prophet sent his boys down to look after him, and they found him 
 dead by the road, and on one side stood the lion, type of the 
 devil, and on th0 other side stood the ass, type of the theological 
 professor, who denies verbal inspiration. 
 
 Mark 3. When unclean spirits fell down before Jesus, and 
 Slid, "Thou art the Son of God." Surely the words were given 
 to these Wretched creatures, forcing from.them an unwilling recog- 
 nition of our Lord. ' 
 
 Luke 4:41. Demons came but of many and cried, " Thou art ' 
 the Christ, the Son of God." In Luke 8: 28, a man with a legion 
 of demons ran to Him with the cry, " What have I to do with 
 Thee, Jpsus, Thou Son of God most high ? I beseech Thee, tor- 
 ment me not." If God could put his word into demons, why 
 could He not put them into the ^ouths of His prophets and 
 apostles ? ^ 
 
 John M : 49, " And one of them, Caiaphas being the high priest 
 that same year, said u^o them, Ye know nothing at all, nor con- 
 sider that it is expedient for us that one man should die for the 
 people, and that the whole nation perish not. And this he spake 
 not cf himself : but being high priest that year, he prophesied 
 that Jesus should die for that nation. And not for that nation 
 only, but that also he should gather together in one "^ the children 
 of God that were scattered abroad." What made Gaiaphas testify 
 of Christ? The Spirit of God. 
 
 In all these instances we have verbal inspiration. "But," yo^,# 
 ^*say, " are not some of the things in the Bible unpreachable ? Dr. '' 
 Dodds a theological professor, says so." Well, he had better 
 
 \ 
 
% 
 
 1 i 
 
 I r 
 
 
 130 
 
 A WEEK OF BLESSING 
 
 ^uit preaching, and go at something else, when he finds anything 
 in the Bible unprcachable. Let us see what is said about some ol 
 he unpreachable thmgs, as they are called by the smart ones. 
 
 Matthew 12: 40 They do not believe the story about Jonah 
 and the great fish. Jesus Christ says that story is true, "As 
 Jonah was three days and three nights in the ^elly of the great 
 fish, so shall the Son of Man be three days and three nights in the 
 heart, of the earth." Either Jesus Christ did not tell the truth, or 
 Jonah was really swallowed by the fish. Prof. Oken informs us 
 that an entire horse has been found undigested in the stomach of 
 a shark ; that a sailor, leaping from a British vessel, was swallowed 
 by a shark, but a well directed shot having killed the monster, the 
 man was rescued alive ; and people believe that, because it is told 
 by a scientist. They will believe any absurdity that is backed by 
 science, but they will not believe the Lord Jesus Christ, simply 
 because the mmd of the flesh is enmity against God. 
 _ Luke 4: 22, 23.^ Here are some marvellous stories about 
 Elijah and Ehsha from the Old Testament, and Christ comes for- 
 ward tp declaie that they are true. 
 
 ,, ^"^f » 7 : 26-30. The scientists as a class ridicule the story of 
 the deluge. But what does Jesus Christ say ? " As it was in the 
 days of Noe, so shall it be in the days of the Son of Man » "As it 
 was m the days of Lot: they did eat, they drank, they bought, 
 they sold, they planted, they builded. But the same day that Lot 
 went out of Sodom, ir rained fire and brimstone from heaven, and 
 destroyed them all." These skeptical scientific gentlemen do not 
 believe in fire and brimstone. They will believe in it however, in 
 a day that IS not far off. 
 
 ti>^i*"J^ do not believe the story about the magicians of Egypt. 
 Well, the Holy Spirit says that it is true. 2 Timothy 3: 8. 
 
 And how about those three young men that walked in the fire, and 
 nothing^ was burnt excfept the cc^ds that bound them? Is that 
 true ? What about Daniel in the lion's den ? Is that true ? Heb 
 "J 33i 35. "Who through faith . . . stopped the mouths of 
 Iwmg, quenched the violence of fire " ? What about Balaam's ass ? 
 2 Peter 3: 16. ^ "The dumb ass speaking with man's voice forbad 
 the madness of the prophet." After all this is not stranger than 
 to see thousands of educated and scientific men opening the 
 •mouth to speak like an ass. * - 
 
 Only bring God intt? the scene, and all the pitiful objections of 
 Ignorant unbelief will vanish like the mists of night before the 
 splendors of the rising sun, while the happy soul will emerge into 
 the brightness of eilrlasting day. It is blessed to see how our 
 Lord Jesus Christ and the Holy Spirit by the aoostles take up the 
 '^^7^'^V'^^^''^^ of ^^^ Old Testament ait which unbelief sneers, 
 and boldy announce to all ages and air 1^^^^ "We stand or fall 
 with the truth . of these." It w a s my purpose to call your ' a tten- 
 
 T 
 
 b.i, ■ ' 
 
 — f-~ 
 
s anything 
 )ut some of 
 t ones. 
 >out Jonah 
 true. ** As 
 F the. great 
 ghts in the 
 le truth, or 
 informs us 
 itomach of 
 swallowed 
 onster, the 
 se it is told 
 backed by 
 ist, simply 
 
 ries about 
 comes for- 
 
 e story of 
 was in the 
 I." "As it 
 y bought, 
 y that Lot 
 :aven, and 
 len do not 
 jwever, in 
 
 of Egypt. 
 8. 
 
 e fire, and 
 Is that 
 ue? Heb, 
 louths of 
 am's ass ? 
 ce forba:d 
 ger than 
 ning the 
 
 sctions of 
 efore the 
 jrge into 
 how our 
 ce up the 
 f sneers/ 
 id or fail 
 
 ■\ -.- 
 
 A WEEK OF BLB^SINO. IJI 
 
 tioA to the rtames and titles of the Biile, and to the manifold ser- 
 vice it renders, as still further proving that "all scripture is given 
 by inspiration of God." But my timd is up, and you will let- me 
 close witi. the earnest, tender exhortaMon given by the apostle in 
 his last epistles, " Hctld fast the fornvof sound words." 2 Tim. i; 
 13; "holding fast the faithful word." I Tit. 1:9. , 
 
 T 
 
 SIXTH DAY.— Morning. 
 
 , i THE BELIEVER'S TRIALS. : , .^^ 
 
 BY PASTOR E. P. MARVIN, LOCK POJlTy N.Y. 
 
 IRIALS are the common lot of all mankind. No wisdonn, 
 virtue, nor fortunate set of circumstalnces can exempt us 
 from trials. All must be tested, proved and disposed of through 
 trials and afflictions. These nj^ay prove blessings and elements of 
 success. " Man may rise by stepping stones of their diead selves 
 to higher things." Yet we naturally shrinl 
 the sixth petition of the Disciple's prayer; '*! 
 Matt. 6 : 13. * 
 
 There is a solemn mystery in the sanctuary 
 odicy can explain the permissions of moral 
 original mystery of the universe. Paul ind 
 how sin and death entered^ but not why 
 Many trials are common to saint and si 
 common lot, especially of the saint. 
 
 Cherished plans fail. God leads in a wa!y that we know not. 
 We ^rc tried by the unfaithfulness of friends and the hatred of 
 enemies. Death liacerates our affections, breaks up our homes, 
 and we bear the mortal part of our loved onei away to " the land 
 of the enemy.' The sweetest, truest aflTectidn is here insecure. 
 " It here is tried and purified, then finds in heaven its perfect rest." 
 We wrestle in sickness with flesh and blood 4 we groan in our 
 mortal body until our great enemy death claimsi his. victim. Man 
 mourns and creation groans. Pagans regard existence as a curse, 
 to be escaped through transmigrations into Nin/ana, or individual 
 npthitigness. The Paganism of Boston and otheir Americar/cities^ 
 which is the "bright consummate flower of culturie," wails out the 
 pitiful question, " Is life worth living?" and seeks answer. in the 
 writings of Confucius and the Shastus of Hindustan 
 
 Th.e supernatural trial of the Christ-rejectingTworld ie yet to 
 com^. 2 Thess. ;i : 6,7. Believers have many peculiar trials, 
 Ps. 34 ; 19. They are saved , throu gh temporall troubles^ and 
 
 from these and pray 
 tring us not intp'triah"., 
 
 of suffering. No the- • 
 
 vil. This is the great 
 
 d, tell us in Rom. 5, 
 
 od permitted thein. 
 
 iner. Poverty is the 
 
13^ 
 
 A WEEK OP BLESSING. 
 
 ■ . 
 
 li 
 
 L 
 
 ') 
 
 A trinity ot old, changeless, and relentless foes confront us— The 
 world, the flesh, and the devil, As soon as we really come out 
 fronv the world's system Of men and things opposed to God, like 
 Noah, Heb. ii: 7, we condemn the world a,nd the battle is on. 
 AH who are decided must suffer persecution. They must have 
 tribulations^ that is, a thrusting out. i John 3: i6; rTim. 3: 13 \ 
 John 16: 33. This is the conflict of ages, and there can be no 
 peace until the Prince of Peace shall take the throne. ' 
 
 We breast and stem the curre.nt but we cantiot turn it. We live 
 irfcontradiction of the philosophy of the natural man, "out of 
 correspondence with our environments "-an immortal spirit in a 
 mortal body and a citizen of heaven on earth. But this involves 
 trials. . • . 
 
 We pitifully setjk to save the world and are resisted ; God's 
 nierciful counsel is rejected, and like all the godly of former ages, 
 and Christ himself, we are tired and grieved. l?s. 119: 136; Ezek. 
 9:4; Rom. 9: I -3 ; Luke 19:41. Like cur Master, we are 
 
 .-often rejected, hated and persecuted. John 15: 18-21. Still the 
 coquetry and smiles of the world are far more dangerous than its 
 rejections or frowns. " V , 
 
 The Smyrna church was purified by its ten great floods of per- 
 
 . secution, but Laodacea in its worldly prosperity and blindness is 
 really "the poor one, etc.," and is spewed out with utter abhorrence! 
 Even families have internal foes. It is seldom that all are agreed 
 in a consecrated life .Matt. 10: 35, 36. . 
 
 But our. severest trials are with the "Religious world"— tho/e^ 
 
 * who have' only the form of godliness. In 2 Tim. 3: 1-5, we have 
 a.niirror of the professing church in the last days. The times are 
 specially perilous, difficult, griwous. Study .this striking prophegy 
 and behold its graphic fulfilment, and you pan see occasion enough 
 for trials. Paul wept over Philippi on this account. PhiK 3: i8, 
 19.^ Piul even appealed , from ,the judgnient of, the priestly re- 
 ligionists of Jer^isaleni to the tender mercies of a Pagan monster 
 at Rome. , Bigoted religious formalism crucified (phrist. • 
 
 Like Christ and the Apostles, we must e^^pect the bitterest ha- 
 tred, the hardest names and the worst heresies to come from emi- 
 nent religionists. Let a faithful witness stand up and testify that 
 the greait formal church, numbered in pride, is failing in corporate 
 testimony, and a ruin^that it is filling -up with baptized world, 
 lings— that though nearly all of God's dear people are iri It, ^an 
 Israel within its veil," the majotity mind, the controlling spirit is 
 worldly— tha^ it is more Apost?itethan Apostolic. Let him expose 
 the confusion, ignorancejerrQr,aiid immorality of these formalists. 
 Let_him testify that the popular religions of the day is not Chris- 
 tianity according to Christ. , Let him ,unmask the "fowls that 
 have Ip^dged in the brariches of this great tree.'* and endeavor to 
 
 spear the cat-fish tfiaT 
 
 have 'been 
 
 ga^thered into this ; drag 
 
-:. .t- 
 
 ont us— "The 
 lly come oijt 
 to God, like 
 battle is on. 
 1 must have 
 Tim. 3: 13 \ 
 e can be no 
 
 it We live 
 ian,*'out of 
 al spirit in a 
 this involves • 
 
 ste^ ; God's 
 former ages, 
 ): 136; Ezek. . 
 iter, we are 
 ri. Still the 
 rnus than its 
 
 loods of per- 
 blindness is 
 abhorrence! 
 1 are agreed 
 
 arid"— tho^. 
 -5, we have 
 he times are 
 ng prophecy 
 sion enough 
 PhiK^: i8, 
 priestly re- 
 an monster 
 It."- 
 
 bitterest ha- 
 e from emi- 
 _ testify that 
 in corporate 
 ized world- 
 B iri it, >*an 
 tng spirit is 
 :hiniexi)ose 
 e formaUsts. 
 s not Ghris- 
 " fowls that 
 endeavor to 
 
 A WEEK OF BLESSmO. 
 
 1.33 
 
 net, let him condemn those who like Demas, "love this present 
 world," and do not " love His appearing," but are with us for 
 business, society, pleasure, or insurance against the peradventure 
 of fire and brimstone, and it is manifest how great a conflict he 
 must have..' None but " dead men " will give such testimony* 
 Ring out the New Testament watchword, Maranatha ! and call 
 for separation from the world. Delusion, as at some Tprmer 
 periods, is almost universal The Pellagianlu *' vox poputiyvox 
 Deii' and the syren song of "peace arid safety," charm the ear of 
 the people. Boasting of a "Christian state,' an absurdity until 
 the crown rights of Christ are acknowledged; glorying in material 
 progress and proclaiming '* the glorious march pf liberal -ideas • 
 arpund the globe, pleases the masses better than the gospef, and 
 brings a larger revenue Men ignorant of the existence, abodei 
 and power of satati„ tells us that the promise and potency of this 
 "good time coming," is in the air. Eph. 2 : 2. 
 
 In vain do we come with our Bibles, opening and alleging 
 from almost every page, the character of the Church and of the 
 world, the duty of separation, the eclectic purpose of God through 
 this dispensation, and the duty of watchfulness for. that great event 
 on which the age hinges— -the Coming of the Lord! In vain do we 
 poiwt to gWphic signs that fill the earth, and i^loud the heavens*! 
 Our God-sent testimpny and warnings are treated as Jei;emiads 
 and "^s^misni, and we are ofteiymiet with pity, ridicule or 
 
 ^jipefsdFution. OUr ecclesiastical relations enkindle a burning ques- 
 
 .• tion. Where can we find good/fellowship? As pioneers and 
 heroes of a coniing age, we tivtfst fight, and yet we, must keep 
 patient and sweet. We are not to " run the world," but to run 
 men out of it to the Gospel refuge, i Thess. 5: 14; Jas. 5:7. 
 
 More briefly let me speak of the flesh, our internal foe. The flesh 
 atid spirit, the two natures are engaged pnthe internal battle-field. 
 Gal. 5: 17, For a full account of this, study Rom. 7. A boy 
 theologian said, "At first I was one, and a thugh one. When I 
 got' converted I was twins, 3ut the good fellow has got the bad 
 one "down, and he means to keep him down." A vile progeny of 
 ^atan lurk and nestle in the flesh ; pride, envy, malice, selfishness, 
 
 . appetite, angpr, etc. See the works of the flesh in Eph. 4: 22-32 ; 
 and Ga-U^: 1^-2 1. . Then our great and malignant personal enemy 
 is the Devil.' Matt. 13:28. God ^ut. enmity between us at the 
 beginning, alid it never will diminish.' We battle with a host of 
 unseen foes, in the air, and even in the heayenlies. Gen. 5:15; 
 
 • Eph. 6: 12.* Wisely and well do we constantly Offer the seventh 
 . petition of the disciple's prayer, "Deliver us from the Evil One." 
 Malt. 7: 
 
 Satan fcli^ always acted a prominent parjt in the history of the 
 world: He be g uile d Eve , p r ov ik ed David to sin', tempted Je sus 
 
 » this, drag 
 
 hindered PauLtmd sifted Peter. We should not be^ igliorant of 
 
 ■,. ■..■■.-... ■ ■ ' -\ 
 
»34 
 
 He is \h 
 
 A WEEK OP BLESSINJ^. 
 
 ; , his devices. He is the head-center and th'e source of evil thoughts 
 and evil deeds, in both good and bad men. . -Th©uglv>ftien are /de- 
 praved, it is not in fallen human n'ature itself to commit the awful 
 ■I crimes reported in the papers. The devil and his angels are ir.- 
 
 "'» creasingly active. Demonology is evidently reviving in various 
 
 forms, Satan rages because histime is short. Mr. Spurgeon likens 
 \ . him to a tenant who begins to break down the hedges and tear 
 
 V down the gates because his lease is nearly out. The ^strongest 
 . delusions ever Iqiown are now prevailing. Perhaps the most 
 foolish, absur^ and baseless is the champion delusion of " Chris- 
 tian science," -and its victims are found largely among church 
 > - - members I Probably never before in this gospel dispensation had 
 Satan such a fatal spell on the minds of sinners. The saving fruits 
 of preaching by even the most faithful pastors and evangelists are 
 actually meagre. You must discount the usual newspaper reports 
 X)f revival converts from one to ten hundred per°cent. 
 
 It is safe though sad to say, that there hav(^ never been one 
 • ' thousand nor even five hq^dred souls converte(| in any Revival in 
 
 America the last twenty years. Never before >was preaching so 
 • powerless. It seems as if real converts are like the few grape 
 
 gleanings after the vintage is done. We seem' theftjfore to many, 
 to be pursuing a forlorn hope^ going down with ^ lost cause, and 
 ••.the truest and subHmest faith is needed to endure the trial. And 
 ^ / now, what of the original source, design and antedote of our trials ? 
 We may at times grieve and wonder, " If I am His why am 1 
 thus?" . ' \j ^ 
 
 I. First let us be assured that all our triiils are ordered by the 
 , Lord in infinite goodness, wisdom and power. We are not victims 
 
 . of cruel fate, nor the sport of fickle <:hance. Job 5: 6; Rom. 8:29; 
 Anios 3: 6; Psa. 31: 15. Men and devils indeedaci; freely, but in 
 a linjited sphere as in Job's trial. God has no uncontrollable or 
 , uncontrolled creatures, but all are subject to His efficient'or per- 
 
 c V missive will. How sweet y we are taught God's special provid- 
 
 ence, ii> His numbering th«! hairs of our htead, marking a sparfow/s 
 V fall, and controlling wind a ad storm. Ma\(. 10. 29, 30^ Psa. ii|8:8. 
 
 « ■ > ■ 
 
 " Hbwl winds of might, your force combine, ■ 
 
 '4 Without Hiahigh behest ; ' " 
 
 . Ye shall not in thie mountain pine, ' ., 
 
 ; : V Disturb a sparrow's nest." , 
 
 \ • Every consecrated life\{is projected on a perfect divine plan, and 
 
 ■ ^ ^ It is symbolized .properlyl not by a broken but a complete shaft. 
 
 ._ Every consecratedil Christian is immoftal here Until his work is 
 
 doq(e. He has a s^fe condbctfrom "heaven through this pilgrhn' 
 
 -J a ge.' W tioWer toiiches him^t'ouches the apple of God's eye. Our. 
 
 trials come not ffom an enemy, but from a friend. John 18: 11: 
 
A WE K OK UI ESSING. 
 
 «3S 
 
 vil thoughts 
 men arc 4e- 
 lit the awful 
 gels are in- 
 in varioiuj 
 rgeon likens 
 :es and tear 
 le ^strongest 
 5 the most 
 of " Chris- 
 ong church 
 ;nsation had 
 saving fruits 
 ingelists a<re 
 aper reports 
 
 Br been one 
 ly Revival iiv 
 reaching so 
 5 few grape 
 )re to many, 
 t cause, and 
 trial. And 
 >f our trials ? 
 s why am I 
 
 teft 
 
 ed by the 
 
 ! not victims 
 
 Rom. 8:29; 
 
 reely, but in 
 
 itrollable or 
 
 lient or per- 
 
 cial provid- 
 
 a sparfow's 
 
 Psa. 1^8:8. 
 
 ne plan, and 
 ipleite shaft, 
 his work is 
 this pilgrrm- 
 s eye. Our. 
 
 ^ Psa. 143: 9. They are sent ttt chasten and not to pnnish. They 
 afe tokens of l^vc, sonship, and family discipline. Heb. 12: 5-8. 
 In Hebrews 1 1, we hive a list of God's suffering and tried favorites 
 God nSver loves us 'more tenderly than when He is chastening 
 us, Lam. 31 3^ 33. M\_ 
 
 2. "The Lord provides a bleSe4 comforter. , In the same fare- 
 well address spbkeri at His heavy parting, when He forewarns us 
 of these trials, He also promises a^. personal, beloved, true and 
 abiding comforter, the Holy Spirit,\the second Jesus. He is to 
 comfort, teach, help and energise us as our "Ever-present, truest 
 friend'V John 14: 16; 17; 16: 7; Ram..8: 2^; Acts 1:8; 4: 19, 20. 
 
 3. These trials are all intended especially foi^ our supreme and 
 everlasting good. Rom. 8: 2§; Heb. 12: ii.- God sends conflict 
 to strengthen, pain to bless, sickness 16 cure, and poverty to en- 
 rich, Happy parting with earthly good for heavenly gains ! He 
 often, unknown to us, keeps us from straving, by trials. 'Preven- 
 tion is better than cure. How much better to be prevented,.like v 
 Paul, by a thorn in the flesh, than to be cured like David. 2 Cor. 
 12.' 7-10; Psa. 51. How often we are reclaimed like Wanassah . 
 and the Prodigal, in the same way. 2 Chron. 33: 12; Luke 15. 
 
 Aflflictions like the^ shepherd's dog, bring back the wandering 
 sheep. Then how many of the best lessons are learned in tl\,ei 
 school of affliction— of the vanity of the world, the evilof the 
 heart, the sinfulness of sin; the need of grace, and , the riches of 
 glory. How we are tested, and provetf, and made acquainted with 
 ourselves, and with God, if we only "bear the rod."*' Micah 6: 9; 
 Psa ii9;,9i; I Kings 17: 18;, 2 Kings 8? 13." Hazael spurned the 
 prophet s prediction of his dog-like meanness, but went home and 
 acted meaner than any dog. Who would have suspected so much 
 unbelief, idolatry and disobedijence in Israel, except for the wilder- 
 ness proof? W^o would have, expected the failing of Noah, 
 Abi^h^m, Lot, Job,, Moses and Soloihon, even in their strongest 
 points? How these trials confirms the Word. The heart dis- 
 turbed, like the troubled sea, casts up mire and dirt. ' > .1 . Wl 
 
 Says Berridge, " O heart, heart,' what art thou? a mass of 
 fooleries and absurdities - the vainesj, wickedest, craftiest, fool- 
 ishestt thing m existence." The furnace of Affliction is a moral 
 refinery. Fire does not injure g<|)ld, afflictions burn away the 
 corrupt flesh and purify us. Ther^ is more evil i'ft a drop of sin 
 than in an ocean of affliction. The head puffers for' atonement 
 and the body for . sanctification. The blood cleanses judicially, 
 and afflictions ethically Jpb. 23 : lo"; Isa. 48'; 10; John 15 : 2. 
 
 Fire, tile and hammer are needed ta develope character, and fit 
 
 us for usefulness and glcfcry. All the graces of the Spirit are thus 
 
 -developed, Rom. 5 : 3-5 : Cor. 16 : 13. We have too many, 
 
 Waxy , w i Mowy men with no mor e back bone than 
 
 N 
 
 
 ■ i#t 
 
 \- 
 
 ■ < ■ ' 
 
 .. . ^ ,. — .. an. angleworm. 
 
 Uod does not want soldiers always j^n parade, marking time and 
 
 John 18: 11: 
 
 
.% 
 
 i-«- 
 
 136 
 
 A WEliK Of ULE<iSING. 
 
 fr 
 
 singing songs, but bfave, active, fiKhting ment Eph. 6 : 10- 1 8. 
 Enemies were left in Cariaan to keep Israel in militant practice, ns< 
 now we contend against a host of mighty foes in "the heaven- 
 lies." Then we njay b stle and buz about too much and medi- 
 tate and pfay ^00 little. We need many still hours with God, and' 
 the exercise of the passive virtues in affliction. It ii easy to he 
 good natured in prosperity, but how adversity tries the temper. 
 It will b? easy to sing in heaven, but God is far more glftrified^hy 
 our songs down here in this night of trial and sorrow, like those 
 of Paul and Sjlas in prisoh. We are in a thoughtless, vain, frivol- 
 ous world, averse to serious and needfu^ things.' We need to be 
 weaned away from it, and to " Walk thoughtful oh the solemn 
 silent shore of that >^st ocean we must sail so soon." Trials re- 
 mind us that we are in a dying world, and a groaning creation, and 
 they develope the kindest, best, and the most useful characters, i 
 John 2 : 15 Jas. i : 2. Phil, i : 29., .. " 
 
 4'. Our trials are mingled and tempered with many mercies 
 They are never so bad as they might be, ^nd our remaining mercies 
 always far outnumber them. Count them up and see. Peculiar 
 trials are coupled with peculiar mercies. Special grace is given, 
 and seasonable grace. He gives grace and then tries it. Study 
 Isa. 27: 8; 42: 3 ; John 16: 33 ; Deut. 33 : 25. 'When sorely 
 tried, fall into grace and not from grace. Go out like the popr 
 washeTwoman and "hang yourself on a promise." 
 
 5. THaTs are the common lot of all saints and even of oiir 
 Saviour on earth. 
 
 ' God is iiot partial in singling out 
 
 have fellov/ship in this sacred cup. ..^_ ^. 
 
 struggle and weep togettier, and so follow on in the fbotsleps of 
 our Redeemer, who trod the way of sorrows, and cUmbed on the. 
 cross on His way to the throng. None suffer aS He did, and none 
 of us suffer as much as we deserve. Study i Pet. 4: 1:?; i Co'** 10: 
 12 ; I Pet..S:.9 ; Acts 14: 32 ; Heb. 2: 10; 12: 3 ; 2 Tim. 2: 12 ; 
 Col. i: 24. We shij^uld not shrink from this fellpwsliip. We 
 should rejoice to be permitted to partake of (Christ's sufferings. 
 No cross, no crown. We should even leap for joy.with .the cross 
 onloiirback^ • iV 
 
 6, In all our trials we have the presence, fellowship and support 
 of the Master ; we nev.er suffer alone ; we'always have a com- 
 panion in the furnace, "-Whose form is like unto the Son of God." 
 Our afflictions and persecutions are Hii The treatmeiit we receive 
 is persotlal to Him. The battle we wage is His, and He is our 
 invisible leader, as at Jericho. How foolish and wicked then, to 
 complain or rebel. Matt. 28: 20; Heb. 13: 5; Isa. 63: 9; Acts 9: 
 .4 ; lsa..32r'2. ■■ .V ,/■ ■ ; V ■ ' . ' ■ 
 
 a few to suffer alone. 
 It is no strange thing. 
 
 olit 
 
 We 
 Wfe 
 
 . ^nd finally, ou r trials^are limited in deg r ee and duration. 
 
 These i.fflictions are light 
 
 Tl 
 
 shall not suffer long, 2 Cor. 4; 17, 
 
ph. 6: io-t8. 
 t practice, as< 
 the heaven- 
 and medi- 
 ith God, and' 
 i easy to he 
 the temper. 
 
 glorifiedLjjy 
 ir, like those 
 , vain, frivol- 
 e need to be 
 
 the solemn 
 
 Trials re- 
 
 :reation, and 
 
 :harac'ters, i 
 
 iny mercies 
 ling mercies 
 e. Peculiar 
 ace is given, 
 ;s it. Study 
 Vhen sorely 
 ce the popr 
 
 even 
 
 of ojlir 
 
 alone. We 
 thing. Wfe 
 footsteps of 
 ibed on the. 
 id, and none 
 ?; I Qor. lo: 
 Tim. 2: 12 ; 
 vship. We 
 s sufferings, 
 th ,the cross 
 
 and. support 
 lave a corn- 
 Ion of God." 
 It we receive 
 i He is our 
 ked then, to 
 : 9; Acts 9: 
 
 V 
 
 , jl r^5 ' 
 
 id duration, 
 ns are light 
 
 A WEEK OF BiESSINO. 
 
 I . 
 
 «37 
 
 compared ^ with the glory, and but for a moment compared with 
 eternity. > Cbr, 7: 29 The timc-IS shorty It is furled up like a 
 sail for an^ approaching utorrn, or a quiet haven. We shall be' 
 tKrou^h #itR life almost before we know it We can bear almost 
 anythmg for a little while. When going home, we do not much 
 mind the trials of the way, rough roads and disagreeable company. 
 
 - , " Haste thee on from grace to glory^ 
 „,'■ • Armed by fai(h,^and winged by pfiiyer; 
 Heaven's eternal day's before thee, 
 / God's own hand shall guide thee, theriif" 
 
 Stu^the prophecies, and be wise. Study the Bdpk, and go by 
 it. LSy no long plans •' under the sun." Yet a littte while, how 
 short, how short, the csming One will come, and will not tarry. 
 Hcb. 10: 37. Be patient. We riiay like Enoch go without dyings 
 in tfie highest form of redemption. Peace, rightedusnes and glory 
 will corAe when the usurper Satan is bound, ai^d cast out, and the 
 crown rights of Jesus Christ be acknowledged. On His coming 
 hinges the age. Glory, crowns the action. Saints as His- fellow 
 hdrs shall have millions of ages of bliss and glory for every 
 
 Jioment of trial and suffering. Earth itsJlf shall be regenerated 
 nd put on her bridal robes. As the unsightly charcoal is trans* 
 
 . figured into th<i marvelbus diamond that blazes from the diadem 
 otthe<]ueen, so earth shall be purified^ and glorified, and shine 
 /orth wuh uncreated splendor forever; as Redemption's Witnessing 
 Star.. Bift up your heads, tried and suffering saints. You heed 
 
 ; not live comfortless and hopeless. Your redemption draweth nigh. 
 
 .' Put on a shining morning face and be watchmg for the morning 
 of joy and glory. "Weeping may endure for a night but joy cometh 
 in the morning." Pray on,' toil on, hope on, sing on. 
 
 " In the lonely night of sorrow, " 
 
 Hide thou rnie; . 
 
 ^ Till in glory dawns the mqrrow, • , - : ' 
 
 'V*. .. Hide thou'tne.'' ■ . „ .-■ V. .■ ''/:.'- ■ , 
 
 •■ ' . . ■ ■■ : 1 ' ' — -^— -V ■ -."■■ 
 
 . • V' "i •■ ' 
 
 -^ ' SIXTH DAY.— MhRNiNG. 
 
 . . ■ . • ■ — .■'■' ^ \ ■ 
 
 ' CHRIST [N THE 6RE 
 
 REV.. PI^F. W. G. MOREHEAD, XEIWA, OftlO - 
 
 :-■ r-' ,■■"■■ .. ■ - : ■■■ ■ A.: ■/ )■ \ 
 
 TTIHE topic which will occupy us for a brief time; is "Christ in 
 A^ the Greater Prophet s." C hrist in the prophets Isaiah, Jere- 
 
 
 d>i' 
 
 . ■>' ^^ 
 
 miah, Ezekiel, and Daniel: In the opening of the sfudj^of Christ 
 in the Minor "Prophets yesterday afternoon, it was properly re- 
 
 6 . /\ r 
 
/ 
 
 ! -^ >■ 
 
 ■■■./• 
 
 ^^ ■^^^t 
 
 138 
 
 A WKEK or BLESSINO, 
 
 marked that ^'certain progress seems to be Indicated as to the 
 revelations contained in the Scriptures, and that this progress is 
 more particularly observable in what are usually termed the Mes- 
 sianic prophecies. It would appear from the opening of the inspired 
 letter to the Hebrews, that God Himself purposely, at various 
 times and in a variety of ways, communicated His will unto men. 
 At first, the promise of.a deliverer was general. It was announced 
 that he should be a descendant of Eve, the mother of us all. Ikit 
 from that first great announcement onward, a Series of limitations 
 were introduced whereby the predictions about the coming de- 
 liverer became more specific and distinct. It was foretold that He 
 was to bt of the descendants of Abraham, of the tribe of Judah; 
 that He was to be of the family of David; that He was to be the 
 Son of a virgin; the very place where He itras to be born was 
 mentioned, and the time likewise specified, namely, at th« close of 
 the sixty-ninth of Daniel's mystic weeks. 
 
 Two things, I think are observable in the progfress that seems 
 to mark the Messianic prophecies. One is, that with every added 
 hne and touch to the great portrait of the coming Messiah, the 
 „ probabihty of His advent increases. For proof of this I would 
 refer you to Dr. Pierson's book, " Many infallible proofs." The 
 second IS, that so clear and distinct becomes the portrait of the 
 promised Messiah, that God's people waiting for Him can recog- 
 nize Him when He comes; for all His lineaments are given to 
 them in the Old Testament predictions. / 
 
 Now, we are about to enter upon the study of Christ in the 
 major prophets. About four years ago, my two littte girls were 
 about to begin the study of geography, and as sometimes happens 
 with chUdrert, after looking somewhat at the map that had been 
 purchased for them, they became a little discouraged, and an-" 
 nounced to their parents, that they thought that it would be wise 
 for them not to study geography at all. I^y good fortune, it hap- 
 pened that I secured for them a dissected map of North America. 
 This map was ciit into a number of pieces, diflfering in size and 
 shape They were throwp promiscuously into a box. There were 
 probably thirty or forty pieces, and as you can readily perceive, 
 lhe_ skill and ingenuity of the little ones were taxed considerably 
 in forming the map. With a good deal of interest I sat down be- 
 side them the first day that they poured the pieces out on the 
 floor, and began to work on Ihe map. The interest on their part 
 gradually increased to enthusiasm when piieiee was joined to piece 
 and the continent began to appear; but very soop they were 
 puzzled over a certain river, and then by a lake, and finally by 
 some mountains ; and th^y made a discovery that I had not seen 
 "when the box was first bought. On the other side of the pieces 
 was a m a je s tic portrait of a nobl e man, r e aching almost the en t ire 
 
 TTaa .» iiirt jc ai n . porirau 01 a nopi e man, r e aching almost the en t ire 
 length of the map, and one little girl said to tiie other, " Let us 
 
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 ai to the 
 
 •oj,'rcis is 
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 e inspired 
 t various 
 into men. 
 nnounced 
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 mitations 
 ming de- 
 1 that He 
 >f Tudah; 
 to be the 
 »orn was 
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 at seems 
 ry added 
 siah, the 
 I I would 
 s.» The 
 lit of the 
 n recog- 
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 (t in the 
 rls were 
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 size and 
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 terccive, 
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 own be- 
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 leir part 
 to piece 
 sy were^/ 
 lally by 
 lot seen 
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 «59 
 
 e entire 
 Let ^s 
 
 turn it over, and get at that man and see if we can't form ^he out- 
 line from him," and they got the hand, and they got the foot, 
 and they got a portion of the body, and at last the head, and then 
 they turned it buck again, and behold all the mountains and the 
 streams, and the lakes lUd come into thei| propef places^ Just ' 
 ^so, there are facts, trailsactions, circumstances, predictlions con- 
 nected with the times of the Messiah; but lyin^ underneath these 
 topographical and chronological lines, there is always. outlined 
 the portrait' of the great man, the coming man, the Messiah of 
 God. And let me exhort you here at the outset when^ you get . 
 into trouble in studying the prophecies, seek the pieces that b«- * 
 long to the manvior Christ Jesus is the centre of all propheiiy, at 
 He is the centre of all Scripture. I only pretend now v^Ary humbly 
 to pick up, a^God may help me, kittle pieces here and there in 
 these four major prophets, and try with you to put them together 
 And may God help us to see the portrait oven if it only be 
 brokenly, the blessed portrait of our Lord Christ. * ^ 
 
 ^irst,, the name and titles that are given to the Messiah in these 
 four prophets. There are about forty-five distinct names and 4itles 
 given to the Messiah in these four p*-ophets. Of course it would 
 be impossible to refer even to a portion of them this morning, and ' 
 so I have selected a group of fours or rather four groups ofstitlrt^ 
 
 1. He is called the King. Isaiaht32: i. "Behold the King sheill 
 reign in righteousness." Jeremiaflr23 : 5. "Behold the days - 
 cooie, saith the Lord, when I will raise unto David a righteous 
 branch, and a King shall reign and prosper and shall execute 
 judgment and justic? in, the earth." Jeremiah 3b: 9. " ButThey 
 shall serve the Lord their God and David their king whom I'*-shall 
 raise up unto them." Daniel 9: 5. "Messiah the . Prince.i' 
 Daniel 8: 25. "The Prince of Princes." Ezekiel li: 27. \^l will 
 overturn, overturn, overturn it, aHdit^hall be no more until He 
 comes whose right \t is." Now, I want you to note thikt the conning 
 one is King. Every attribute, every titie tha<^ belongs to a 
 Messianic monarch, that belongs to an eternal monarch, a 
 righteous mon-irch,.is ascribed unto him ip language that cannot 
 be mistaken. ^ . V ' 
 
 2. He is called a servant. Isaiah'42: i.- "iMy servant whom I 
 behold." It is the servant, the Jehovah. No m«re man, as you 
 will find by reading on. It is Jehovah that is coming, and yet one 
 that does the Lord's will perfectly. here on th^ earth. Ezekiiel 24: 
 33. He is there called the Shepherd. He is a Shepherd who 
 •gives His life fqr thesheep.'_|jsaiah 43, is a chapter made up of 
 the fulfilment of the Divine w^^ the meeting ot Divine claims on 
 behalf of all God's people bythis great servant. 
 
 " He i s the S on of m a n . I s a i a h 7 ; 14.16. " Belygraii virg int- 
 
 
 19 I mm: 
 
 shall conceive and bear a son, and shall call h>snamfii^ I mmamiel." 
 I want to make one remark here. A good many have doubted 
 
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uA9^\ 
 
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 ">^- 7,-- 
 
 "f'%^ ^ 
 
 - 1^X "^^X- 
 
 
 . 140 
 
 A WKKK OF IILBSSINO. 
 
 about the translation here, and have thought that it must have 
 been a younK married woman, and after a careful survey of all the 
 passages in the Old Testament where that Hebrew word is to be 
 found, Delitsch has made this statement, th it invariably it must 
 mean an unmarried girl, a virgin. Looking over the translation 
 of the seventy, the Septuagint, as it is called, made probably some 
 two hundred and hfty or sixty years before the advent of the Lord 
 Tesus Christ, I was astonished to find that these ancient translators 
 had inserted the definite article before this word virgin, not the 
 indehnite as we have it, •• a virgin," but " the virgin," as if she were 
 already known in Jhe divine mind, and was sealed with it Here 
 
 ^ you have His incarnation,- born of the flesh, tiF appear in the 
 likeness of flesh, He is to be one with us. He is to claim kindred 
 
 ' with us,--the Son of man, Isaiah 32: 2. Jn the first verse in the 
 chapter, He is described as a King. Here as man ; ♦» And a man 
 shall be a hiding place from the wind, a covert from the tempest " 
 Uaniel 7: U- *' And 1 saw in the night visions, and behold one 
 like unto the Son of man came with the clouds of heaven 
 
 4. God. He that cometh is God, Isa. 9: 6. Here we have a 
 wonderful group of names given to Him. " For unto us a child is 
 born, unto us a son is given, and the government shall be upon 
 His shoulders ; and His name shall be called Wonderful, Coun- 
 sellor, the mighty God, the everlasting Kathf r, the: Prince of 
 
 T iff **• u t? u • ^^ • T^'u^*'*!!'^."^ get%the two great divine names, 
 Jehovah, Elohim. JehoVah God is He that cometh. Isaiah 47* 
 4. Thete He is called Jehovah of hosts, a title as we were told 
 yesterday, that belonged to later prophecies, and not found at all 
 in the Pentateuch ; and here I want to say that if you want to see 
 the beauty of this, read a little book by Matthew R. Miller, one of 
 the best Hebraists in this country to-day, called '• Luminous 
 
 *V^^ ^'utI" "^*u*"^^..^ ^^'* ^"**' Jehovah of hosts, he says 
 this — That as the Old Testament dispensation neared the shore 
 where it was to be arrested, the lights thickened; and when the last 
 prophet came, Malachi, the title of *' Jeh6v,ah of hdts " was given 
 more frequently to the same number of vefses than in any prophet 
 preceding him. Amidst the blades of many lights, that dispensa- 
 tion went out with a good night. A few centuries wheel around 
 the shore of ihe new dispensation appears, and the evanjrelists 
 And the apostles and the Lord Jesus Himself cry out, ' Hail to the 
 morning," and the ♦ Hail to the morning' on this shore is the 
 answer to the good night on that other shore." Jeremiah 2 v 6 
 Here the Messiah receives the great mmc^ "lehovah dur Ri]^- 
 -^Ousness. "Jehovah Tsidkenu-^rTrr^^T^ ^^^^'W^'^^^-^ 
 Now that we have our four groups of names, King, Servant. 
 .Son of man, and God, turn over to the four gospels. Matthew is 
 ^ thej;ospel of the kingdom. M a rk i s the go s pel of the servant 
 
 ff God, Luke is the gospel of the Son of man, and John is the 
 
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_._zw=sta 
 
 it mutt hKve 
 ey of nil the 
 *otd is to be 
 ably it must 
 
 translation 
 jbably some 
 of the Lord 
 t translators 
 rKin, not the 
 s if she were 
 th it. Here 
 pear In the 
 liin kindred 
 verse in the 
 And a man 
 le tempest.'' 
 
 behold one 
 en. 
 
 we have a 
 us a child is 
 ill be upon 
 jrful, Coun- 
 t Prince of 
 'ine names, 
 
 Isaiah 47: 
 5 were told 
 bund at all 
 want to see 
 iller, one of 
 ' Luminous 
 ts, he says 
 d the shore 
 hen the last 
 
 was given 
 iny prophet 
 t dispensa- 
 ■t\ around, 
 svangelists, 
 Hail to the 
 lore is the 
 niah 23: 6^ 
 our Right vv 
 
 U Servant, 
 Matthew is 
 h e servan t 
 
 >*■■ 
 
 A mttK or BLEMINO. 
 
 141 
 
 Gospel of the Son of God. Here you have the Portrait of the 
 great coming m in in the four great prophets, here you have the 
 portrait of Jesus in the four gospels. Match thf one with the V 
 other, and they tit with infinite exactitude. He that is promised 
 to come, the kmg, the servant, the son of man, the Lord God of 
 hosts, is none other than Jesus of Nazareth, ' who gave HimselCfor 
 us, that He might redeeni us unto God." 
 
 Secondly, the otfices of the Messiah in these four great prophets. 
 I belong to an old fashioned folk, so you must allow me to i^ive 
 you the old-fashioned division of the ofllcet of the Mrtsiah, 
 Pro phet, Priest and King. , , ',..,- 
 
 1. He is the prophet. Compare laaiaH ,6t Vt<'^ wHh^.l^ 
 
 4 : 16, 19. " The S|firit of the Lord God is upo^ )ne twccute he 
 hath anointed me to preach," &c. ' ? • 
 
 Jeremiah 31: 31-34, is <in announcemeht/ cdf the comitig ' 
 of the deliverer, of the restoration and redemption of Israel Also 
 in. this connection, you might study Ezekicl 36, 37^ 
 40—48, inclusive. Vqu might say that throughout all * 
 these four prophets, Messiah is (he prophet who speaks through ^' 
 themi by his Holy Spirit Read also Daniel 2, 8. And I 
 might say just here to those of you who not yet received light on the 
 pre-tnillennial coming ol the Lord Jesus Christ, that if you read i. 
 carefullv these two chapters in connection with Matthew 
 25 ; I think you will g-et the light. 
 
 2. He is Priest. I wAnt to dwell a little , on Isaiah 53. It JMt 
 wondrous cha(>ter. There are three things Jhthi$ chapter that 
 may be briefly mentioned. First, He is a sufferiitg Messiah, a 
 suffering priest. Read verges 1-3 inclusive ; also verse 14 of chapter 
 52. '* As many were astonished at thee ; his visage was so marred 
 mpre than any niian, and his form more than the sons, of men." 
 Delitsch often rendered this passage, ;'* He was so disfigured, his 
 appearance w^s hardly human." ' And then take the latter/part of 
 seco d verse, fifty-third chapter. "There is no beauty that we^ 
 should desire him." The same translatoir renders this, "Like one 
 from whom inen hide the face. He was."w Second, Messiah's 
 suffering was vicarious. If there be any truth taught in this 
 chapter, it is that of a vicacious, suffering, the substitutionary 
 work of the Messiah, the priest. This is taught thirteen times in 
 twelve verses; i.' Borne our transgressioiis, v. 4. 2. Carried our 
 sorrows, v. 4. 3. Wounded for our transgressions, v. 5. 4. 
 Bruised for our iniquities, t/. 5. 5. The chastisenitent of our peace 
 was upon him, 2/. 5. 6. With his stripes we are healed, v. 5. 7. 
 The Lord hath laid on him the iniquity pf us all, v. 6, 8. He was 
 bruised and afHicted, yet he opened not his mouth, ^. 7. 9. 
 Transgression of my people, v. 8. * 10. Hath done no violence, t/^. 
 
 .•^'/ 
 
 ■m 
 
•,' ^' 
 
 ' i"y 
 
 \> : 
 
 m 
 
 A; WEEK Of BLESSING. 
 
 As a Priest, the Messiah's sacrifices were notonlv vicarious but 
 
 5 Hif,„.?f ^^^ 'niqu'ties ofjisall to fall upon Him, verse 6. 
 HiSifr' '^*? — ? * sin-offering, verse lo. *^3. He tSok upon 
 ?.l?i .■, **"' miqmtips, verse II. 4. He bore the sin of many. 
 
 verse . I 2a . . ■ : ' 
 
 »!, !J° ZH"^ !![*y ^^ °'*®. **«*•' **^*^ »'« of »nany. than by sufferinjr 
 that Which others deserved. Throughout the book of Leviticuf 
 
 n?^T. v' r'^ ^^r^« ^'?'"^"^ »^ '« '"variably in the SSse 
 
 ; «; ?/t?S;' *''°," '. *"^ f*'' principle of interpretation must lead 
 
 us to that conclusion. I want to say a few words with reference 
 
 iffi^**-**^" - P'*^^'"?^***' ^^"<* «>" the head of the victims by the 
 
 ^ SSSff/T' '" *»»\0»<J Testament ceremonies. I ^sluch 
 
 mi^?i! "f 1- '^'^ months ago in studying the Old Testament cere- 
 
 monies, to discover that It was not merely touching the victim 
 
 ?ow« Vr*" • ^Z ^"^^^ :!**\^*!1^ °" '^^ *«^d' but a means to S 
 down the weight upon the head of the victim. This enables one 
 
 ^^^nt^^^^'^^ ^**^" '^^^y^' "Thy wrath Ifeth ha?d 
 «?S?h^*' •!;*"? '? the complaint of the Messiih, and this word 
 i«^ ^tk" '5*^*'^^ "l"**]***.^?^ "^'^^ >" the cerempny, "He shall 
 lay hisjiand on the head of the victim," and Bonar makes this 
 wonderful remark about this, « That we leati our souls hard upon 
 Him, upon Whom the wrath of God leaned hard." ~4- "P°" 
 
 fhh i!* It ^'S?- t''*!fV^- "» "^^^ >t shall come to pass in 
 that day that the Lord shall set His hand again the second time 
 tprecover the remnant of His people." Yol will have a serious 
 ttme trying to make that prophecy square with the return from 
 Babylon under Ezia and Nehemiah.^ Also read JeremiXy): 1°?^ 
 Ezekiel ji;: 22-24; Daniel 12: i, 2. N ?*" jy. 1^, 
 
 .J^"^i Messiah's qualifications for His work in these proph- 
 
 SnoJhim^lf '^^ 'l^f y^ '^^ SP'"* "^^ Lord shall rest 
 upon him, the spmt of wisdom and understanding, the spirit of 
 
 Sri!^'^ T^h '^"^ Wi. Z^ ,k«owledge, anl the fearSf the 
 
 Lord, &c» Isaiah 42, i-4« Behold my servant whoin I uphold. 
 
 Sm! «»«ct^»n whom my soul deligheth; I have put my Spirit upon 
 
 rk 55^? v"t?."^f^°'?**J"**^«»**o the Gentiles &c''*^ f 
 
 i^AblLY, His Identity with His people,— sympathy, love nitv 
 
 ♦h.^^i-S-^'*!?*?*''?'*' Piriest, the King, fitted and quaified by 
 the indwelling Spirit, by the might of Almighty God, by the com^ 
 plexipr of his awfu persdn, God and man in one person. He sh3l 
 not fail, he shall sit in 'judgment in the earth.^ Our tSg, the 
 conaingking. Our pnest, who 4ied for us. Bring those seven 
 sayings on the cross» face to face with the fifty-third chapter of 
 Isaiah, and I think you wUl understand sometl^ng of the^agony 
 that He passed through that we might be saved. I think ft is 
 David Brawn who once said, »* At th<^ opening of his utteranc«> nn 
 
 V" ■ 
 
 1^ . 
 
 1 
 
.■/ 
 
 '-X -^T^s^>■ 
 
 vA, 
 
 A WEEK OF BLESSING. 
 
 143 
 
 icarious, but 
 I. Jehovah 
 [im, verse 6. 
 ! took upon 
 in of many, 
 
 by suffering 
 )f Leviticua 
 n the sense 
 1 must lead 
 h reference 
 :ims by the 
 [ was much 
 ament cere< 
 
 the victim 
 ;ans to bear 
 mables one 
 i lieth hard 
 
 this word 
 , "Keshan 
 makes this 
 
 ly^ard upon 
 
 to pass in 
 econd time 
 e a serious 
 eturn from 
 iahjo: i-^; 
 
 6se proph- 
 i shall rest 
 le spirit of 
 fear of the 
 il uphold, 
 Spirit upon 
 
 love, pity 
 an, the Son 
 tialified by 
 |r the com- 
 1. He shall 
 ■king, the 
 loise seven 
 chapter of 
 the agony 
 hink It is 
 teraoce on 
 
 the cross, he could say ' My Father,' for matters had not reached 
 their worst : and when the clamax was past, he could say, on the 
 other side of the acme of suffering, 'Father, jinto thy. hands, I 
 commend my spirit.' But, in the very consummation of the 
 wrath bearing," Mild the propitiation for sin, he dropped the title 
 of Father,"and fell back on naked faith, ' My God, My God, why 
 hast thdu forsaken me.' That is the fifty-third of Isaiah." 
 
 SIXTH DAY — AfTERNOON. 
 
 CHRIST IN THE GOSPELS. 
 
 REV. W. J. EPDMAN. 
 
 IT is very evident, from these studies of Christ Jn the Old Testa- . 
 ment, that one could begin at the beginning of Genesis, and 
 noting do\Vn all the predictions concerning the Messiah, form 
 beforfi the eye of the mind the complete features of the Lord Jesus 
 Christ/ The subject of this hour is, Christ in the four Gospels. 
 Time forbids- me to go into the subject very* fully, I can only give 
 an outline of the truth concerning Christ in these four Gospels. 
 In approaching this subject, I will divide it into three heads: — 
 First, the theme of each gospel; second, the symbol of each gospel 
 taken from the four clftrubic forms; third, the writer of each gospel 
 as correspondiing exactly in his preparation and education to the 
 characteristics of the subject of his writings^ 
 
 FIRST, Matthew. The theme, the Soj^ of Abraham the source 
 of universal blessing. Son of David, source and centre of universal 
 rule, Galatiatis 3:15: "The king," Revelations 5:5; "The heir," 
 Matthew 21 : 38. Jehovah Jesus the great fulfilment of law .and 
 prophecy, the witness of the rejection of Jesus the Christ, the Son 
 of David, the Son of Abraham. That is the gospel according to 
 Matthew. The symbol of Matthew is the lion of the tribe of 
 Judah, the king who came to claim his throne. 
 
 Mark. The theme of Mark as we find it in Phillipians 2: 7, is 
 the Levite, Ihe priestly Christ. See also, i Cor. 9, find Proverbs 
 14; 4. The symbol ot Mark is the ox, ready for service or for 
 sacrifice. 
 
 Luke. The theme is the Son of man, Savior of men* the Healer, 
 the works of God, the man ofGod. Rosea 11:4; Hebrews 5: 1,2. 
 The symbol of Luke is the «herubic form,— the man. 
 
 John. The theme,— the only begotten of theFather,_ the first 
 born son, the prophet as the revealer, not as the speaker simply, 
 the Witness of God, the Sent one of God. The Epistle of life 
 eternal, the glory of God. The symbal of Luke— the eagle. 
 
 ■I. \ 
 
 c 
 
 ■-«j 
 
144 
 
 A WEEK or BLESSING.' 
 
 X 
 
 I i 
 
 — ^oV°i-^* '*'^***1; .MattBew the writer of Matthew's gospel 
 was a Pubhcan, an official of the empire. Matthew lo^ x Mark 
 
 TT^^r^V^'^'^ Jr? the LnisteT Act" i?:* ?2; ^^5! 
 {fel™??'tK!J""f i'u ^"'^^ wrote Luke. What was He? 
 DhvsSr r Jo"*?P*' *^ ^^'^^ ^'^^y ^*^^'*'- "* ^"^^ beloved 
 wasa G^miS n^ *1%^' J,?' ^ T'^^^^^ ^r n. I think that Luke 
 Sfhu t K P'°^<^ yt«' the.only Gentile of all the writers of the 
 
 ?oS?a h.°tVi'/r^T."«^K^^^^^ J*'^- He didn't be! 
 
 wS^h^ HniSf K •'*' ^* **t'^^"'*' * J^^- So when a man is born 
 Adam Thf ^ ^f ^^™; ? better old Adam, he becomes a new 
 SvonthaSfo^';?*?"^ J^^S'---^^^".*^^ ^«^°^«<^ disciple, who 
 "tLSnlvfiS.^^^^^ He was the only one fit to mite of 
 
 tfte only Begotten Son who was m the bosom of the Father." 
 
 tinn to ;!1! "T to anothet lifte Of thought, let me call your atteij- 
 th« kina Z^% ?^ thesefour gospels. Matthew treats of Jesus 
 Is t&ooKnH^f l***^ "•? *' the Priest; Luke treats of ^Him 
 
 Sfc» ?c r^^l"^ in philosdphy, "fhat which is first in idea or pur- 
 E?r!;«' ^*!* '" execution." The far-oflf end has a great tnany pre- 
 Jomic"? >T ?';?'■? y^S.''^*^^ that far-off end. ^Now Matthew 
 * o? Hfs S «« Vt? far-off end, a.nd goal of God, is the incarnaUon 
 ^ ot^">s i>on as a kmg, and the kmgdom, and preparatory thereto 
 ?KL7?M^rP^^*'?"*^.* Priest, and He is coihing again as wSg 
 That ,s the key to the interpretation of the prophetic scripture! 
 lasl'wfoLT?''- '".'>' Apocalypse that that^ wKich is toT^i 
 las wrought, is mentioned first. So we have the same law pre- 
 vailing m the arrangement of these four gospels. ^ 
 
 Af ^^^T""^'^ V"^"* ^ "^^^^' is that the Gospel of the Son 
 r 6f God IS the gospel for the sons of God. The eosoel of the 
 
 t'otheV^thr'P'/ ^%!l^ ^°^y- ^ »»^^^^« idea that^Kme time 
 
 bLform^ qn^^'^M V^?^'°^ ^^^ the cherU- 
 
 loL f n t « ^^ "^'^ ^'^^''"Sr to the eagle group; some will be- 
 
 fel. o "" ?~"P' 'T^ to the man, and others to the lion. 
 
 Snd of a Peter '■T^h'i;l^"-'"?l^" '^ ^^ "-^ * J°^"' ^'^ >»« '^ ^ 
 ThS nL Jc il ,7^^ °"^'? ^""^^ *" °^' patient under his burden. 
 This one is like a lion, royal in his bearingi And so om 
 
 vKw™'"^ *° Matthew, the first division of Matthew begins in 
 Th?.lLf-^-^-' The next division begins in chapter fe" 13 
 
 when vou ifnk!!? > '^f\}'' '^^ ."°^5^ ^»^°**' ^^ y°" ^»» notice 
 rJ^K^fo • -^V ^' ' T>" now give an illustration of what I call 
 wriJt^n J?oPrir- Why, was Matthew written as it was 
 
 l^sfn?^hrnrtS-^^'?^5"TP^''*'^^^^ We heard 
 
 Ini lol?]^ o^ the inspiration of the Scriptures to their very words 
 and lejkrs ; but I go further and say that there is what might be 
 
 £av^ incf "''"'^- '"'P*'=^*'°'^ The different books of the Bble 
 have just as many parts as they have, and these parts are 
 arranged a s they ar e , w iUUn intent and purpose whicV's very - 
 
 s 
 
 ,r 
 ■ r 
 
 f 
 
 
 .- %■■■ ■ 
 
 '"';■■ .. ^^'-^ 
 
 r ■ 
 
 »■ ' , " *^ ' 
 
 ■"^',^-:-' ''''rr-- 
 
 t ^.-3:.-..-:^. 
 
 
 
 .■^> V-- 
 
 

 w's gospel 
 3. Mark, 
 12; 13: 5; 
 was He? 
 e beloved 
 that Luke 
 ers of the 
 didn't be- 
 an is born 
 les a new 
 :iple, who 
 ) write of 
 then" 
 ouratteiii- 
 i of Jesus 
 tsof Him 
 id you of 
 fea or pur- 
 nany pre- 
 Matthew 
 carnation 
 y thereto 
 
 I as king, 
 criptures. 
 to be at 
 law pre- 
 
 ■ the Son 
 5l of the 
 Dme time 
 lie cheru- 
 will be- 
 the lion, 
 r, he is a 
 » burden. 
 
 egins in 
 16: 13. 
 
 II notice 
 lat I call 
 > it was 
 ^e heard 
 ry words 
 night be 
 le Bible 
 arts are 
 
 A^ WEEK Of BLBSSmC. 
 
 US 
 
 clear when you see it ; like Brother Morehcad's illustration this 
 morning of the man on the reverse side of the map. It reminds 
 me^of something that happened tome last winter. A pbst-millen- 
 nial friend a«ked me if I still held that old view of the second 
 coming. I didn't answer him, but I r^n into the house and 
 brought put a picture, and showed it to him. I safd, "What do 
 you see?" "I see trees, animals, rocks, and buildings there." 
 "Don't you see a man?" "No." Well there was a picture of 
 - George Washington there, outlined by the branches of two of the 
 trees. I pointed that out to him, and said, " Don't you sf^e that 
 *l**^i " aP^^'^^ ^^ couldn't help but see it then. So it is with 
 the Lord s cxgni n g. When you once see the structural arrange^ 
 n»?»is oi'^MHrine books of the Bible, you see the divine 
 arrangettieMHEHB^ critics who speak of the second part of Isaiah 
 do not seeilRpf* that the first pkrt is separated from the second 
 part by four hiiStorical chapters. The first two of these chapters 
 lace back to the time of Ezra, and the other two face forwards to " 
 Babylon. In other words these historical chapters are the bridge 
 S7-S{*^** *^® prophet moves from the first part to the second part. 
 Noaf these are the divisions of Matthew. The king is born Ms 
 hiddiin from the world power— is hailed~is tempted— He preaches 
 ^He works miracles— He send^ forth apostles^He foresees His 
 rejection by Israel— He steps owt of Israel on to thfe sea of Galilee 
 and there foretells a world-wide preaching of the Gospel while 
 Israel is blinded, and the mysteries of the kingdom^re historically 
 realized— He hides then from unbelieving Israel— He is confessed 
 of the Church— is transfigured before the Church— He leaves th^. 
 niount of transfiguration— departs for Golgotha—offers Himself, 4 ' 
 few days^before Golgotha, as the King of Israel and is finally re- 
 jected—foretells the timtfe of the end of the age and of His return 
 to Israel— then fulfils the types and shadows of sacrificial suffer- 
 !"f—^>es— rises again— but there is no record that He ascends. 
 What you do find is that He sends Jewish apostles to preach the. 
 Gospel to the Gentilek The stamp of Matthew is that of Israel 
 from the beginning to the end, though the Church come^ in just 
 before the Tr?knsfiguration.' 
 
 To prove His mission, to confirm His preaching. He works mir- 
 acles. The fiiH miracle He is recorded aihaving wroucht Was 
 Je healing of the leper, a remarkable fact. ' Israel wdra leper. 
 The last miracle recorded in Mattljew is the withering of the fig- 
 tree. There, on the horizon of human history, cut out against the -i 
 sky in clear outlines, is the withered fig tree of Israel, not to bud ^ 
 again until about the time He returns. Time forbids to enter into 
 the other miracles and parables, but all of them tell the double 
 stor y, on one side, concerning the Messiah, on th e other side, 
 
 
 Israel and the Gentiles. I turn to Luke, and J find that the first 
 miracle is that of the casting out of the unclean spirit. In other 
 
 15 very 
 
 » 
 
:fc. 
 
 
 i 
 
 
 ^4^ :" JA*WEIIK dlT tiLEBSlMd. 
 
 Vords, Luke Is the gospel of. the Gentiles, and ihe Gentile world 
 
 had tilLth^been un^ler demoniac power. Christ is spoken of in 
 
 ,;Luke as praying more often than in any othtf gospel. It is the 
 
 . f 98pel bf Him as a man. That which is Hteted at in Matthew. 
 
 'is-universaTiij Luke.[ g 
 
 . -Now taking these keys 16 the Ij^ur gospels, Namely, in Matthew 
 
 Hersthckmg; m >)[ark the servant, and so otf, one can tell in 
 
 which one of the gospels to find any given miraclev For instance 
 
 ; I was asked^yesterday where the miracle of the fish bringing 
 
 money to the disciptes was to be find. Why, I thought, that was 
 
 a royal act on the riart of Jesus, the comrtia dijfr|lHKrfisheS 
 
 of the (sea, and I knew that that niiracle was to be found in 
 
 -N^tthew.; ' •; -. v.^: ■ v., '■;■■.: ■ -■ . / ■■ 
 
 . Now tarn to John|. The secojid -chapter and twenty-third verse 
 
 Mgms the great cehtral division oL John's gospel. " Now. when 
 
 He was^tn Jerusalem at thu .passol^cr, on the feast day, many 
 
 believed m His»naqiie, when they saw the mi.acles which He did. 
 
 smmit Himself Utito them, because, He Icnew 
 
 not tbat they should testify of man. 4^d thfcre 
 
 Pharisees named Nicodemus, wAom he knew 
 
 ^e added a few words there, but I didn't add 
 
 [for it is found in tlie Greek. This is the 
 
 Jut Jesus did nbt 
 Ulijnen, and Aeedec 
 w^liman of the 
 tTidroUghlyi' I ha^ 
 the word "^/i</,» 
 
 beginning, of a series of illustrations to show that He did know 
 what was in man. This division ends in John 12: 50. To prove 
 that, I will read what is an apparent contradiction. I read in 
 John 12:37, "Biit .though He had done so many miracles before 
 them, yet they believed not on Hjm." At the beginnng of this 
 division. It says that many did believe on Him. Here it says they 
 did not believe on Him. The whole section of John is engaged 
 with rust one act of our Lord j;esus Christ. He is trying men. 
 searching their hearts for faith. In the sixth chapter, we find 
 many of HdSTKsciples leaving Him. They said, "this is an hard 
 saying I who can hear it ?" He was testing them. After getting 
 to the thirteenth chapter, after having put Judas out, He opens 
 ■His heartto the disciples whom He had tested, and discloses Him- 
 self to them. There |ie makes the wondrous revelations to them 
 of what He 4s in so many M^gys. 
 
 There are three passovers in John. At tli^ first passover, Jesus 
 appeared as the prophet. When the next passover was nigh He 
 appeared as the priest At the last'passover, of John, Jesus is 
 the Icing. And you can make these five statements concerning 
 each pdssover. First, Jesus appears at each one of ^these pass- 
 overs m some official character. He appears in the olSce of a 
 prophet at the first one, in the office of a priest at the second one, 
 in the office o f a king in the third 
 
 one . As prophet. H e cl e ans e s 
 
 His Father's house." As priest He fed the feve'^thousand, as He 
 afterwards gave His life, His, fljsh.for the life of the world. As 
 
 r 
 

 ;.. \...:V-/.: 
 
 -Ai' 
 
 .. ■ &- ■ ' ■ 
 
 lentile world 
 
 Eoken of in 
 ^ It is the 
 in Matthewj 
 
 , in Matthew 
 I can tell in 
 For, instance 
 sh bringing 
 
 nmcjishes 
 be found in 
 
 r-third verse 
 '* Now when 
 
 day, -many 
 lich He did. 
 se.He knew 
 
 j{nd th6re 
 im he knew 
 
 didn't add 
 rjiis is the 
 V did know 
 .To prove 
 
 I read in 
 acles before 
 ing of this 
 it says they 
 
 is engaged 
 trying men,^ 
 ter, we find 
 s is an hard 
 iter getting 
 , He opens 
 :loses Him- 
 onstothem 
 
 ioyer, Jesus 
 as nigh He 
 iin, Jesus is 
 concerning 
 these pass- 
 oiSce of a 
 secopdbne, 
 rl e cl e ans e s 
 
 i^ WiEEK OP BLESSING 
 
 147 
 
 • 
 
 king. He rfdcs into Terusalcm on th* coU of an-ass. Stcond, He is 
 wkcdfora sign ^achjtinje, and gives the same sign each time. 
 His sign IS " Destroy this temple, and I will h\xM it again." " 1 
 give Mywlf for the life of the world." « I will raise hiihupatthe^ 
 last day." "Except^ grain of wheat fall into the ground.'^ And 
 ^f '"i tV ^ °*^1'^*«<* "IV" It is all about death and tesurrt ction. 
 rAir</, He speaks a Vord perfectly in keeping with the occasion,.. 
 F&urtjt, You might .write oVer John's Gospel two dther statements. 
 The first 18, " I am th«t I am," and the second is, " I know whom ■ 
 1?."]; „^vcry chapter of the whole gospel is sprinkled aver with 
 
 J. ' ^,*?^^^ ^^^^ ^ **"•" Agam and again did thw 
 challenge Him to tell who He was, and atone time He says, " ^f J ' 
 bpar record of Myself, My record is not true;" That is in the fifth 
 
 r W®'-,. ^?^» '" *¥ ^'K*"'** chapter, He says, ", If \ bear record 
 « Myself, My record is true." Why the appareiit contradiction, 
 an4 why the difference in the statements. ? In the fifth chapter Jle 
 
 then the Pharisees say, "Thou bearest.recor4 bfVThyself, Thy w' 
 cord IS not thie." Now an Appeal wasu made w^ich we can all 
 understand. Suopose somebody cbme? to yoii arid-«ays, 'What 
 tS your .name ?" -And you tell him,- and tlicsy shQiild say, " You are 
 hot that^person," what Would-be yoUMncthod of proof? )Vhy, you 
 would fall back oh ydkr self-cdvscfousness, We' eught to 
 give Christ the same privilege. ,When»He was challenged with 
 gc denial 'SThou bearest i-ecordofyThyself, Thy record is uoUnTe,^' 
 He says, •' I'bear record- of myself, my iffccdrd is to^e ; though I 
 go away I coijie 'again; and ye cAnnot ;t^l where I go, or whence I 
 conie. Ye are from the earth, iaqdfrbnj below; I am from heaven, 
 and from Gpd^^ I can -never deny -My self-consciousncsss ; I am , 
 before Abraham. became ;: I know who. I am.*' 
 /.^^'f Three wordsfrom John are the key to all John's writings :-» 
 Life, Light, Love. I am the life, I an^ the light, I am the exprissioij 
 of God s love to sinners. John pens the gospel of the person. ' Not 
 only shoulfl every son of God be-ablfe to say, *• I know whom I have 
 believed," but every son pf God should bie able to say, *» I know .who 
 I am, whence I <:anie,and where I go. I am bom of God, and am 
 goin^ back again in due time to God." 
 
 ■' iK 
 
 
 •and, as He 
 world. As 
 
 r 
 
 f^ 
 
 ^' 
 
 
 
m:- 
 
 148 
 
 A WKBK or BLBSSINO. 
 
 >i 
 
 SIXTH DAY.— Afternoon. 
 
 THE DOOM* OF THE UNBEUEYEdJ 
 
 ■/<. 
 
 REV. W, H. RATES. 
 
 luKTHEN the -great Dr. Payson once preached, from the tejft, 
 1. iii»u ^**thew 33: 23, " How can ye escape the damnation of 
 - nell, he prefaced the announcement of his text thug, "My hearers, 
 I am not without apprehensions that the passage which I have 
 chosen for the subject of this discourse will sound harshly in your , 
 ears, and that the first effect will be to incite in many breasts feel- 
 ings by no means favorable to the reception of the truth ; but it 
 IS a passage which was uttered by the compassionate Saviour of 
 sinners, and I cannot, I dare npt, pretend to be niore merciful - 
 than He. I cannot suffer either a false tenderness, pr a fear of 
 givmg offence to prevent me from calling atteiitipn to His words, 
 words which, if properly regarded, cannot fail to product the most 
 salutary effect." It is with feelings of such compassionate tender- 
 ness that I approach the theme at this hour. I wisH from the 
 bottom of my heart that some of these truths that af e to be 
 represented were not truths. But all we know of the future is 
 what is revealed in the word of God; and so 1 think this appeal 
 to human sympathy is unworthy of us. Let God be true, and 
 every man a liar, and therefore let us not tak<e counsel of the ten- , 
 der isentimentality of our perverted nature, but attend to the tes- ' 
 timohy of God's word. I have five points to make in the discus- 
 sion (^ this subject. 
 
 First. The state into which unbelief brought aU mankind. Gen. 
 2: 17. "But of the tree of the knowledge of good and evU' thou 
 shalt not eat of it; for in the day thou ieatest thereof, thou shalt 
 surely die." Gen. 3; 3, 4, 6, "But of the fruit of the tree 
 which is in the midst of the garden, God hath saith ye shall not 
 eat of it,' neither shall ye touch of it; test ye die. And the serpent 
 said unto the woman. Ye shall not surely die: for God doth know 
 that in the day ye do eat thereof, then your eyes shall be; opened; 
 and ye shall be as ^ods knowing good and evil. And when the' 
 woman did see that the tree was good for food, and that it was 
 pleasant to the ey^ and a tree to be desired to make one wise,v 
 she took of the fruit thereof and did eat; and gave Slso unto her 
 husband with her, and he did eat." Here we have the command and 
 the breaking of it. And the penalty "Thou shalt sureiy die," or. 
 
 die," was passed on them. 
 
 as the margin has it, "Dying'thou shalt ___, __ ^ _.„. 
 
 I refer to this expression "Dying thou shalt die," for there was a 
 present beginning of death, swift and in^taptaneows. When Christ 
 
^ , 
 
 m the te);t, 
 mnation of 
 Vly hearers, 
 liich I have 
 ihly inyour ^ 
 )reasts feel- 
 uth ; but it 
 Saviour of 
 re merciful • 
 r a fear of 
 His words, 
 C^ the most 
 iXt tender- 
 H from the 
 
 af e to be 
 e future is 
 his appeal 
 
 true, and 
 of fhe ten- 
 to the tes- 
 the discus- 
 
 dnd. Gen. 
 levil'thou 
 thou shalt ( 
 F the tree ' 
 
 shall not 
 he serpent 
 doth know 
 )e opened; 
 
 when the* 
 hat it was 
 one wise,\ 
 o unto her 
 »mandand 
 y die," or, 
 
 i. 
 
 >, f 
 
 A'WBBK OF BLESSING. 
 
 M9 
 
 1 on them. 
 ere was a 
 [i^n Christ 
 
 w^s nulled to the cross His (death began, but the dying process 
 continued for hours. Aijd the moment the visitation of death be- 
 gan, there was spiritual death. If that command had not been 
 violated, man would nrtt have died "physically; and so, as it was 
 the whole man that was involved in this transgression, the penalty 
 V of death is visited upbn the whole man, body, soul, and spirit. * 
 
 , Romans 5: 12. , '^WSherefore as by one man sin entered into the 
 world, and death by sin, ind so death passed upon all men for 
 that^all have sinned,"— universal death the state into which disv 
 obedience brought upon all mankind. Ephesians 2 : i, 2 3 
 And you hath he quickened whi> were dead' in trespasses and sin! 
 Wherem m times past ye walked according to the course of this 
 world, according to the pnnce of the power of the air, the spirit 
 that now worjjeth in the chiWrcn of drsob^ience, : among whom 
 also we a.11 had our conversation in times nast, in the lusts of our 
 flesh, lulfilling thfe desires of the flesh and of the mind ; and were 
 by nature the children of wrMh, even as others," -dead in tres- 
 passes and in sin. -John 3: 18. "HethattelievethonHimisiiot 
 condemned, but he that believeth not is condemn^already^ 
 Condemned already. Verse 36. "He that believeth on the Soil 
 hath everlas^ng life ; ^nd he'that believeth not the Son shall not 
 see life ; but the wrath of God abideth on him." 
 ., Second. Thc/jJrovision which God has inad6 .to rescue mett 
 from that istat^ Isaiah 43 : 6. "All we like sheep h^v!e«c)ne 
 
 astray; we have turned every one to* his own wav, and the Lord 
 hath l aid^on:H im the iniquity of us all,"- bath laid on Him 
 theinicfita^f us alL John 4 : 42. "Christ the Saviour of the 
 wdrld." I John 2 : 2, r^* And He is the propitiarioh fof pur.sins, and 
 not for ours only, but fqr the sins of the whole wOrld." O^omans ir 
 '$> "The Gospel of Christ is the power of God unto s^lV^tibn td 
 all that believe.^' i Timothy 4: 10. /^* The Saviour df all men." 
 I have had that last text quoted to me in favor of universalisinV 
 He i^ all men's Saviour; of course. " There is none other name 
 under heaven whereby inen may be saved*"- But yow, want to 
 noticeteven the little participles in getting at the >Wam*nff 
 of the Bijble. Now notice the little, word 'for' in, this text 
 If by thaf,!* Christ died for all men," you mean that He 
 mtended thereby to make a propitiation sufficient for all nien -He 
 did die for all men. If yOii mean that He died for all men iii' the 
 sense that He intended to save all men, the answer mttst be, no * 
 for the assurance that some must be lost denotes a condition upon 
 which this provision becomes available. 
 
 Third. The condition upon which this provision becomes aVail- 
 a ble . Ac ts 16 : 30 , 31 . " Believe on th e Lord J e sus Christ ariid 
 
 ■f'. 
 
 /. 
 
 * .- 1-1 
 
 
 i.'' 
 
 - 'I 
 
 ^ 
 
 thou shalt be saved." Romans 1:16. ".Salvation to every one 
 that believeth." John 3: 15, 36. "Whosoever believeth," John 
 n: 25, ?6. "He that believeth in pie shall live." Acts 10: 43 
 
» V 
 
 ,w^ . ,' 
 
 
 V ■' 
 -■;■ ,■ « ,. 
 
 ..*.' 
 
 ISO 
 
 A WEEK or BL»SSINQ. 
 
 The simple condition then, is that of faith, and that word faith h«^s 
 in it niuch that is mystifying to those who do/i't understand it. 1 
 remenfiber how in boyhood, when this matter came home to me, 
 "Have f^th—believe." Well, I thought 1 believed, and yet I did 
 not get the relief that my heart wasw:raving. Let us look for a 
 moment af what is contamed in that wprd 'believe.' We are told in 
 the second chapter of James, that "the devils believe and trem- 
 ble." It has been said that the devils ^re the. most Orthodox people 
 in the universe of God. But their belief is §imply a beliefofthe 
 
 : Intellect, an assent of the understanding, and they believe, and are 
 devils still. That is not enough. Now, we are told in Romans 
 lo: JO, " For with the heart man believeth unto, rijirhteousness, an4 
 with the mouth confession is made unto salvation." That is some- 
 thing more than intellectual belief In John i: 12, we aie told' 
 that "as maitjvas received him, to them gave he power to become 
 the sons of libd, even to them that believe on bis name." In 
 addition toth^assent pf the intellect^ there must be the heart and 
 
 „ the affections. That is a second element of faith. But there is 
 
 ^H third. We are told in James 2: 22, "Seest thou bow faith 
 wrought with his works, and by works was faith made perfect,", 
 What was faith in the head and the heart, must take hold' of the 
 wilt khd lead to w^rks. Faith, truei saving belief, involves these 
 difSbrent elements in a man. 7each|ers of psychology divide man 
 
 - iiHo these three parts^ ' the intellect^ the affections, and the will.' 
 That is true faith then which tajces hold of the heart, the affections, 
 >nd which takes hold of the will, commanding obedience. In 
 the fourth chapter of Romans, Abraham: is quoted as an Old Tes- 
 tament illustration of justification by faith, and in Hebrew 11: 13 
 he is referred tp again. We read that in regard to those things 
 W^ich God had promised him, he was pei:suaded of them, that 
 was of the intellect ; he also embraced ihem, that was the assent 
 of the affection; ; and in the eight verse, that Abraham obeyed. 
 
 i4iad Abraham stopped short of that, his faith would not have been 
 
 a true faith: Let us remember that the faith which isthe condition 
 
 ?f ttscue from tHe state into which death has brought allTnan- 
 
 Jcino, is that faith that takes and carries along the whole man / 
 
 'mind, heart, arid will. •In.lbqking up that text Romans lO: 10, 
 
 , 'f With the heart man believeth unto righteousness, hut with the 
 mouth confession Is made unto salvation," I was referred back to 
 Matthew 10: 32, where Christ says, " VVhcteoever shall confess me 
 before inen, etc." .1 found that 'confess me' was in the originaK 
 • Confess in me.' -^e are to have complete indentification with 
 Chri t. And He will confess us to the Father, and the angels. 
 
 Fourth. The Condition linfulfillcd, a man continues in the 
 state into which unbelief brought him. The reason he Continues 
 there, is because there is no other way for hitn to get out. He is 
 
 inipptent to bring himself out, Romans 5: 6. "We are wi^hom 
 
 tlf out; 
 
 A 
 
faith has 
 ndit. 1 
 ie to me, , 
 yet I did 
 aok for a, 
 re told in 
 id trem- 
 >x people 
 ief of the 
 f and are 
 Romans 
 )ess, an4 
 issomci- 
 aie told' 
 > become 
 »c." In 
 leart and 
 t there is 
 ow faith 
 perfect,". 
 Idof the 
 res these 
 ride man 
 the will.' 
 Ifections, 
 nee. In 
 Old Tes- 
 w II : 13 
 se things 
 em, that 
 re assent 
 obeyed.- 
 ave been 
 :ondition 
 all inan- 
 ile man 
 s 10: lOj 
 with the 
 i back to 
 nfess mi 
 originaK 
 on with 
 gels. 
 I in the 
 
 > i 
 
 y- 
 
 s 
 
 J 
 
 # 
 WEEK 
 
 or.BLBSsmo. 
 
 IM 
 
 strength." Ephesians 2: i, "Dead.*' Titus 3: 5, "Not by woiks of 
 righteousness which we have done, but according to His mercy 
 S*,**)lu '*'»,'*yj'^ washing of regeneration, and renewing of tb« 
 Holy Ghost.' There is a query «hat might be raised just here, 
 that IS, who are unbelievers?* I 'think that, in view of what has 
 been said»it ought not' to be difficult .to,answer- that question. 
 Every pcrjton who has not been out of this state is an unbeliever. 
 And so, looking over the, vast mdss of human^y, we must say th«it' . 
 every person who is born into thc'world is an unbeMeven He hai^ 
 not the faith of which the exposition has been given here, and so 
 he must continue in that state until, by the grace of God. he ihAf 
 brought out of it, 7 '^ 
 
 Fifth. The unbeliever's dooni. This has been called an un- 
 preachable dodtrine. It has b ^n said that our churches will not ' 
 endure it ' Dear friends, thfs is a preachable doctrine, and as ser- 
 .yants of God we n\ust preach this truth whether men will hear or 
 forbear, ^d if we oreach it as our l^ord Jesus Christ has taught 
 It, and preach it in the spirit of the go^pel,\l believe that the hearts 
 of men will be touched; and that those whose hearts', when ad»' ' 
 dl-essed in a different spirit, rise in rebellion against the truth, will 
 betouchec} by that' tender spirit which wa? so exeniplified by the 
 ^ Lord Je§us,Christ. Webster defines the verb "doom" as "To * 
 pronounce sentence or judgment upon." He defines the noUn 
 doom " »as " A judicial sefttence." Now/ given this I have 
 
 ., — ^.wjv, given 
 
 points to make. 
 
 Firsit. Who rfooms? John 5: 22. '^ He bath 
 
 unto the Son." 2 Cor. 5: 10. "The judgment 
 
 SIX 
 
 given Judgment 
 seat of Christ." 
 
 Christ is on the judgment seat, and pronouncM^e sentence 
 -Second. There is a time when doom shalT be pronouncec(» 
 Romans n : 16. " In the day when God shall judge the secrets of 
 men by Jesus Christ." Matt. 7: 23. "-Then." Matt. 12: 3^ 
 .Give an account thereof in the day of judgments" 2 Peter 3 :, 9,- 
 AUnto the day of judgment" [I refer you to two articles in the 
 fifth volume of "Truth," one by Brother Erdmdn, headed, " Thfc 
 .Great Day," the other by Dr. Brookes, called " The Day of ttie 
 Lord.^']^: .7::.;; .7,:. .v-.. -^ . - - ■.■.,■,:• :■■ -..-/ 
 
 Third, The doom is hell. Psalm <): i;^ Luke'i6: 23; Matt.' 23; 
 PI §•«¥'. ^"HJ^ 16:26; r2: 25. "The wicked shall be turned into 
 hell," "And in hell he lifted up^his eyes." "How can ye escape the 
 damnation of hell"? • ; * - V 
 
 fourth. The doom is irreversible- Lukfe 1(5: 2^ " TK^ is a 
 great gulf fixed which cannot be passed.^ Luke 1^:25; 16: ^8: 
 Matt. 8: 12; 12: 32; Roht. i: 20; Jude6, &c> .■ ■'' 
 
 F i fth. The doom is to consciqus suffering. Luke 16: 28. " This 
 
 — * -mu. i«c aoom is ro consciqus sutiering. Luke 16: 28. " This 
 place of torment,"^cohscious sufferingk-^atthew 8: 1 1. " Weep- 
 
 ':h.ri 
 
 •^^t 
 
 ;/.;- 
 
 '-■um 
 
 
 •9' 
 
 mtinues 
 
 He is 
 
 wij^hoijit 
 
 ing and gnashing of teeth." 
 ^rment ascendeth for ever." 
 
 Rev. 14: II, "The smoke of , their 
 It seems to me that these texts c£ui 
 
y. 
 
 A WEEK or RLRSSINI 
 
 
 •ft..,- ■•■ 
 
 41; 
 
 . not possibly be construed into ailinihilation. A clergyman some- 
 I lime affo brought thi? question to me, and brought up the word 
 aP'Oliumi,' to destroy in favor of annihilation. I Used this illus- 
 tration to answer him. I said, I may shy a ston? at that electric 
 light globe, and break it into a hundred pieces; I have destroyed 
 that globe, but I have not annihilated it. Its substance still ex- 
 ists.^ i\ is destroyed for. the use lor which it was made; and so 
 «very sinner in his destruction Is destroyed for the endt for which 
 ^ he was made, the glorifying of God. It seems to me impossible 
 _ that the soul should be annihilated. Science says that nothing 
 can be annihilated. Things may change their forms, be put into 
 different shapes, but that annihilation is impossible.* 
 
 Sixth, The doom is eternal. Matthew 12: 32. The sin against 
 the Holy Ghost certainly js eternal, "It shall not be forgiven him 
 , neither in this world, neither in the world to come." Matthew 25:46. 
 "And these shall go into everlasting punishment ; but the righteous, 
 into life eternal." There the length of punishment is determiilcd 
 by the length of the reward. If the one is eternal, the other must 
 be, as the same word is used to denote the duration of each. 
 Romans i: 20, "Eternal power and Godhead." The same word 
 : here translated eternal, is the word in the expression "Everlasting 
 chains." This seems to me a perfject proof of the eternal doom 
 of tTie wicked. . ' 
 
 In conclusion there are some objections wje may consider. The 
 firjt one is, That a finite sin cannot deserve an infinite punishment. 
 That IS not a fair statement. What we say is that endless sin 
 deserves endless punishment. How can man in this state in which 
 unbelief has brought him ever be otherwise than sinful ? Will he 
 nqt be in a state of endless sin unless brought out of it by the 
 atoliement, and when doom is once pronounced, certainly all op- 
 portunity for rescue is past. Endless sin deserves endless punish- 
 ment. 
 
 Another objectron is that Gpd is too benevolent to doom to end- 
 less punishment. After the assasination of Lincoln a deputation 
 from the South came to Andrew Johnson, and fearing that they 
 would receive severe treatment from his hands, remembering how 
 ,, he, as a unionist had been treated by the Southern people, asked 
 * him to deal in mercy. And here, in his reply, is an expression 
 which seems to me to convey a most important truth. He says, 
 "Sometimes the severest justice is the highest mercy." And I 
 _ think that we must believe that Judgment, as' dealt out by God, 
 is not only consistent with mercy, but is the highest mercy. / 
 
 The third objection is the appeal to natural affection. How 
 can we be happy in heaven in the consciousness that some of our 
 
 worth] 
 God's 
 ment < 
 Him, t 
 Thy si| 
 Now 
 the unl 
 rest da 
 gospel 
 who kr 
 
 lovc4 on e s a re lost. I think that we ought to rise to a higher 
 plane than this objection of tenderness. Says the Lord Jjbsus 
 Christ " Whoso loveth father or mother more. than Me, is not 
 
 to coni 
 
 now ah 
 
 about t 
 
 but I h 
 
 and it 1 
 
 Whe 
 
 modatii 
 
 Godii 
 
 real dis 
 
 perfeicti 
 
 second! 
 
 limited 
 
 for all t 
 
 «ent pu 
 
 sailers 1 
 
 stumbli 
 
 obscure 
 
 ing cert 
 
 the trut 
 
 for whe 
 
 the erro 
 
 a mirag 
 
 diseaset 
 
 nothing 
 
 walking 
 
 night. 
 
 indoubl 
 
nan some- 
 > the word 
 1 this illus- 
 rat electric 
 destroyed 
 » Btill ex- 
 le; and so 
 for which 
 impossible 
 It nothing' 
 eput into 
 
 lin against 
 given him 
 lew ^: 46. 
 !righteouSn 
 etermiiled ' 
 ther must 
 of each, 
 ime word 
 verlasting 
 nal doom 
 
 der. The 
 nishment. 
 idless sin 
 i in which . 
 
 Will he 
 it by the 
 ly all op- 
 spiiiiish- 
 
 n to end- 
 sputation 
 hat they 
 ring how 
 e, asked 
 :pression 
 He says, 
 'And I 
 by God, 
 
 y. /• 
 
 I. How 
 le of our 
 
 -^■.'^-..v. 
 
 A WESIK OF PLB8SIN0. 
 
 m 
 
 urorthy of Me." I bflieve that In the ftiture, when we see life in 
 God's light, we shall see that God has done rigljt in the punish- 
 ment ot sin and of the sinner; and we shall be so at one with 
 Hirti, that we shall viy,*"Even so Father, for so itseemeth good in 
 Thy sight." 
 
 Now, having seen what the doom of the unbeliever is, and who 
 the unbeliever is, it seems to me that we should give ourselves no 
 rest day or ni|[ht, until we have done all that we can to give this 
 gospel of the grace of God which saves from such. doom to those 
 who know it not. . - — • ^^ i_j _^^ ■ 
 
 UXTH DAY— EVEN'INO. 
 
 THE ALLEOED DISCREPANCIES OF THE BIBLE. 
 
 ^•'arthi 
 
 RBV.' 
 
 lUR T^ PIERSON, D.D., PHILADELPHIA. 
 
 V higher 
 d Jjcsus 
 e, is not 
 
 WHEN I undertook to prepare an address on the d^crepan- 
 cies, so called, of scriptures, I supposed 1 should been abfe 
 to complete the work in .about a week, or less; I have been at it 
 now about six weeks,' and I finished it, so far as I could finish it, 
 about ten minutes before I came here. This is a very dry subject, 
 but I have never precared a paper with more benefit to myself 
 and it m^y be possible that4t may be of equal benefit to you. 
 
 When I use the term 4'strepancy, it is only fey way of accom- 
 modation; for after thirty years of constant study of the Word of 
 Gpd i must confess that I have not found any contradictions or 
 real discrepancies. All the difficulties are due either to the im- 
 perfection of the medium of translation, or of hun\an language, or 
 secondly, to ttie imperfectiQn of the human mind itself. Our 
 limited capacity, or point of view, or range of vision will account 
 for all the. appai^ent imperfections in the word of God. My pre- 
 sent purpose is not so much to reach cavillers and rejectors andas- 
 sailers of the Bible, as to help believers, by removing unnecessary 
 stumbling blocks, by enabling them to understand what is now 
 obscure, by laying down certain laws of interpretation, by expos- 
 ing certain devices of Satan and his agents, the adversaries of 
 the truth; and by showin.? the entire sejf-consistency of the truth, 
 fdr where real.cbntradiction exists error must be present; either 
 the error lies in what we mistake for the truth as when we mistake 
 a mirage for reality, or the error lies in our vision,— our eye, being 
 diseased sees double where the object is single. The believer risks 
 nothing by looking squarely in the face any alleged difficulty, and in 
 
 
 walking up to itas I walked up to a supposed ghost once, on a dark 
 night. If you flee from the supposed apparition, you are always 
 in- doubt whether the ghostly illusion which, upon a. touch would 
 
 

 "ii. 
 
 iSF* 
 
 ■c^. 
 
 •Vl 
 
 ^'v' 
 
 > ^* 
 
 %^ 
 
 
 A WEEK or toLKSSrNO. 
 
 ' « ■ ■ ■> ._ .. ■ 
 
 ^.itnppear, were not a reality. We luive only to wait patiently, 
 And to search patiently, to find our difficultiet vanish, fina the er- 
 ror, one ot our own comprehension. 
 
 Now, the discrepancies may be arranged into four dastet for 
 convenience. First, verbal, havin)^ reference to the words or let- 
 Istters of scripture; second, historical, numbers and dates; third, 
 the moral effect of the ethical princ pies laid dWti; and fourth, 
 . doctrinal, having to do with doctrinal teaching. In what follows, 
 I group them together, and offer some generalsuggeatlons in con- 
 nection with each class. Tou know the books on this subject Eli 
 very liumcrous, some fifty or sixty, and one of these books covers 
 ^oo pages, so you w^illiee the difficulty I ha4 in condensing what 
 IS to be said on the subject into what I will have time to say to- 
 night. Now, I want to speak first of the sources of these dis- 
 crepancies, then a few laws of interpretation, and then I want to 
 say something about the purposes which these discrepancies 
 serve. 
 
 First^ the sources. The first source of error is mistaken in 
 transcription. In the absence of the printing-ptess all copies had 
 to be made by hand. Professor Norton estimates that 60^000 
 manuscript copies of the Gospels existed at the end of the second 
 century, while millions of copies have been made in the course of 
 the ages. We have from 700 to 1,000 existing Greek manuscripts. 
 Fifty of them are over 1,000 years old, some of them 1,500 years 
 old, while the oldest classical manuscript, I believe, is less than 
 90C years. The original manuscripts have of course disappeared. 
 There would have been a very idolatry of them had they still ex- 
 isted. In producing copies, exact accuracy would be impossible 
 without a perpetuil miracle. Even in printed books we find it_ 
 quite impossible to avoid typographical errors. In one €fts«^ 
 book was read over 250 times, and rewards were,-oflfi6red for the 
 discovery of mistakes, and I think that it wasifiever c»p<^fully read 
 over, but some mistakes were found. Matthew 17: 9,\ refers to 
 the prophet Jeremiah, and it should be Zechariah. If thdse names 
 had been vmttett in the crude Hebrew form, there would have 
 been only a single letter of difference between the two, and a 
 scribe could easily make a miltake of one letter in a word. Mis- 
 takes are inevitable in manual transcription. The Hebrew letters 
 closely resembles each other. There are pairs which are very 
 nearly like *b' and *d' and the old-fashioned 's' in English. 
 The'copies from which others were made were blurred and faded, 
 which made the difficulties gredier, iind errors in names easily 
 arose in this way. Then, again, letters are believed to have been 
 us e d for numerals in both the ancient Hebrew and Greek. — Pro- 
 bably the numbers from i tQ 10 were represented by the first ten 
 letters, the numbers 10, 2Qi 39, &cj'to 100 by the next ten letters, 
 the numbers 100, 200, 360, 490, and 500 by the last five letters, 
 .- ■ : :■: ■ ■:■: : ■,■■■■ X" \,- ' : 4 .■::. ..-..: ■;■ ■ .■ ■ --•■..■ 
 
 i 
 

 It patiently, 
 ma the er- 
 
 classes fcr 
 rot^% or let- 
 Intcs; third, 
 and fourth, 
 hat follows, 
 ions in con- 
 subject are 
 ooks covers 
 insing what 
 
 to say to- 
 ' these dis- 
 n I want to 
 screpancies 
 
 nistalce# in 
 copies had 
 that 6o,cxx> 
 the second 
 le course of 
 lanuscripts. 
 !,5oo years 
 i less than 
 isappeared. 
 ey still ex- 
 impossible 
 we find it_ 
 yje €as«^a 
 ed for the 
 KffuUy read 
 ),\ refers to 
 lobe names 
 rould have 
 two, and a 
 ord. Mis- 
 rew letters 
 1 are very 
 n English, 
 and faded, 
 nes easily 
 have been 
 
 eefc — Pro- 
 le first ten 
 ten letters, 
 ive Iclleis, 
 
 I 
 
 ■^ 
 
 
 r' , A WEEK Of BLESSmO... » '"' '^lifB 
 
 the nvimhem from 506 to 900 and' the th^u^andi, by marks or 
 ints to the units. All forts of mistakes might easily occur, 
 n the first place, one letter might be mistaken for another of 
 different value, and secondly, writing the full word instead of 
 the letter might cause blunders. F/if9M|0tance, in Greek, 666 may 
 be represented either by words enf^^^i^A/ some nineteen letters, 
 or by a single word of thrOe dr.ijbnr.Ulters. In a few cases ^ 
 copyists may have been intentixinliM' giiljlf of changing the text, 
 as in Judges 18: 30, where ManM^^^Jkjtands in the place of 
 Moses, for it is supposed that some copyist wished to prevent dii» 
 gra(Je to Moses by recording the idolatry of his grandson. 
 
 3., Home discrepancies come from wdrds supplied by tra# 
 scribers and translators, or words omitted by them which should 
 have been supplied. You know there are no punctuation marks 
 in the original manuscripts. Words have been supplied incom- 
 plete the sense, and punctuation marks have been inserted to 
 make the sense bbvious. Supplied words are always indicated in 
 our version by italic. I remember a man that thought that all thf 
 italics should be emphasized. I suppose that when he read 
 I Kings 13: 17, '^ Saddle me the ass, and they saddled /tim" em^ 
 phasized the italicized word. In Matt. 20: 23, the italicized words 
 possibly interrupt the sense. Christ says to garnet llnd John, 
 "To sit on my right hand or on my left is not mine to>g|ve, but 1/ 
 sha// he given to them for whom it is prepared q|Lmy father." 
 Leave out the italicized words, and it reads, " To siyBBmy right 
 and oiji my left is not mine to give, but for whom itTfWeparea of 
 the Fitner,' which makes quite a dififerent sense. Of course all 
 this punctuation and supl^ying of words belongs to the fallible ' 
 and uninspired part of the .Scriptures. I have b#n accustomed to 
 think that Luke 13: 24, " Strive to enter in a^ the strait gate : for 
 many, F say unto you, will seelj; to enter in, and shall not 
 be able," should not have a -period after it, but should read, 
 "And many shall seek to enter in and shall not be able 
 when once the master of the house is risen up and hath shut to 
 the door." John 12: 27, "And what shall I say. Father save me 
 from this hour:" should probably be, "And what shall I say? 
 Father save me from this hour? But for this cause came I into 
 the world." But the most important is the 109th Psalm. You 
 know this is the most difficult of vi/hat is called the maledictory 
 or imprecatory Psalms. It begins, "Hold not thy peace, O God 
 of my praise; for the mouth of the wicked and the mouth of the 
 deceitful are opened against me; they have spoken against me 
 with a lying tongue." Then at the sixth verse, it reads, "Set thou 
 a wicked man over him, and let S a tan stand at his right hand, 
 
 ^'*wt*M^'' 
 
 .-Sfm-^. 
 
 <»■ 
 
 ^ 
 
 * 
 
 X. ' 
 
 and then follows a series of fearful imprecations until you come to 
 the aoth verse. Now I want to suggest to you, that from the sixth 
 ^0 the niQeteenth verses should be put in.quotation marks. It is 
 
^MIf'^^' '-•' 
 
 .■ --/i'i •' •^% ;»■:■: ^ 
 
 ::».»:'-.v- ^. ". ' ■ , . : '"':■'■■■■ ' 
 
 
 
 -■■'?:;■;;':': 
 
 \-,:;:.M:,,,.,:, 
 
 ■^ . . ■■■■■■• ■ . ■:■■ '■'.'' ■ , ' • ■■ : :>- 
 
 ■ "" ■'■ "' -.." 
 
 
 r- ■ 1 . . . 
 
 ' ''" ■ *-■ .'■■'■ 
 
 ■ .,•,:.. .• -.^tf :;;..; ■...•-. 
 
 
 ■■•; - ■ / ■ 
 
 . ■ '■* '* " 
 
 '56 
 
 A WEEK OF BLESSI NG, 
 
 \..- ■■■;•, 
 
 - , t 
 
 •1f'- 
 
 ■■/.. i 
 
 not David's prayer, but the prayer of David's enemies for him 
 L#t me read, "Hold not thy peace O God of my praise; for the 
 mouth of the wicked and the mouth of the deceitful are opened 
 agamst me: they have spoken against me with a lying tongue 
 They compassed me smo^t also with words of hatred; and fought 
 agamst me jvithout a cau e. For my love they are^iy advei- 
 sanes: hut I ^ve myself unfo ptaytr. (But I prayer). And they 
 nave rewarded me evil for good, and hatred for my love, (saying ) 
 set thou a wicked man over him* and let Satan stand at his right 
 hand, &c. You see, he has been speaking of the plural number 
 and juddeilly changes to the singular number, which would not 
 pe the case, if he was utterin|r a. prayer with regard to these 
 enemies, but would be the case, if they were drawing imm^ecations 
 upon His head. Then if we suppose the quotations to cease at 
 . the end of the nineteenth verse, David rfesumes at the twentieth 
 verse, 'Let this be the reward of mine adversaries from the Lord, 
 and of them that speak evil against my soul." I never had any- 
 thing make the Psalm clearer to m'e than that did. 
 
 3. A third point is, that infelicities and inaccuracies of trcin^a- 
 tion present difficulties.* The word ♦'prevent" in ithess. 4: 15 of 
 course you .. 11 know means to "go befoW"' The^ word "let" means *'to 
 hinder.' The word "strive" in Luke 13: 24, means "to endeavor," 
 and in 2 Timothy 2: 24, it means "to quarrel." In Daniel 12: 2, 
 probably the translation should be 'The .many' meanine the 
 multitude. ' V , , • 
 
 ,_ 4- There is a necessary imperfection in all human language. 
 1 he Holy Spirit was compelled to use this imperfect mfedium, 
 hence, we;see spiritual and Divine;,things inadequately conveyed, 
 in fact, if a new set of terms had been invented to express spirit- 
 ual ideas, they would have been unintelligible to us. In the first 
 place, material terms arS used to express spiritual things. Take 
 the word "spirit" from "spiro" (I breathe). In Hebrew Ind Greek 
 the word for spirit m^ans breath as well as spirit. We must Jiot 
 mfei- from that that-the spirit ntveans breath. - That is simply the 
 ^est word to convey the thought. 
 
 : The Bible is written to a great extent in figurative languiige, 
 pd care must be taken not to construe it literally: the oriental 
 languages are peculiarly emblematic and figurative, and to con- 
 
 ' struct sharply-defined doctrhies and dogmas out of them would 
 be hke building a palace out of sunbeams^n4 flowers. 
 
 ^ Agaih, each language is either anthropbmorphie or antWopo- 
 pathic. The fonrier means .according to the fqrm of man, the 
 latter according to the feelings qr p ssions oif men; #or instance, 
 we rwdof-the fingers of' G04, tfie eyes of God^ t^e nostrils of 
 Cxodirthe feet of God. Th6se are aiithroplomorphic forms. Meti-' 
 
 Pj^or^-artf often Biixcd, because one figure is not enough to convey-^ 
 «ie fplLnueanin^, and thet writer leapsr from one figure to anotjiey 
 
 ■.. -v* ■• . 
 
A WESK OF BLESSING, 
 
 157 
 
 lies for him. 
 
 aise; for the 
 
 are opened 
 
 ing tongue. 
 
 and fought 
 
 %»y advei- 
 
 And they 
 
 ve, (saying,) 
 
 at his right 
 
 ral number, 
 
 I would not 
 
 rd to these 
 
 Tij^ecations 
 
 to cease at 
 
 e twentieth 
 
 n the Lord, 
 
 r had any- 
 
 i of tPcinda- 
 
 !SS. 4: IS, of 
 
 " means "to 
 • endeavor,'^ 
 iniel 12: 2, 
 eaning the 
 
 i language. 
 :t medium, 
 ' conveyed. 
 »ress spirit- 
 In the iirst 
 igs. Take 
 and Greek 
 e must Jiot 
 simply the 
 
 languiige, 
 he oriental 
 md to con- 
 Item would 
 
 anthfrbpo- 
 
 f 'man, the 
 
 •r instance|^ 
 
 noiSirils of 
 
 ns. Meti-' 
 
 as, "The Lord' is my rock, and my fortress, and my deliverer, 
 my«hield, my high tower, and my refuge, my Saviour." Paul, the. 
 great rhetorician, as well as logician, prayed that the Ephesians 
 might be strengthened by the Spirit, and rooted and j^counded in. 
 love; or he tells us that "invisible things are clearly sUn." Or we 
 are told to "look at the things which are unseen." Of course the 
 word "see" and "look" are used figurativelyi We are told that 
 the Lord standeth up to plead, and sitteth in judgment. There is 
 not a wretched caviller but brings that up as an instance of incon- 
 sistency in the Bible^ How foolish such an objection is will ap- 
 pear at once if I say this— "If that man stood before me, I should 
 accuse him of sitting in judgment on the Bible." No contradic- 
 tion there, is there? Such expressions as these may refer to the 
 moral elevation of the subjects to which he turns his attention, 
 according as to whether they refer to holiness or sin» • 
 
 5. My fifth retnark is, that the same words are used in different 
 senses. God is said to- rest, though H<i^ never* is weary, for rest 
 may mean either repose, if fatigued, <)r merely a cessation from 
 activjty. The presence of the Lord/is omnipresent, yet there is a 
 manifested presence of God in the sanctuary. We are told God 
 was not in the storm but'in th?; i^ll small voice. That is, He d^ 
 not speak to man'^ conscience through the earthquake, but through 
 the still small voice.' - . 
 
 We are told that Christ was made sin for us ; that is. He suffer- 
 ed the penalty of sin for us. We are told not to covet, and again 
 to covet the best gifts ; but of course the words are used in different 
 senses. I want to call your attention to a few very important 
 discriminations. Take the phrase 'righteousness of saints.' 
 Sometimes it refers to justification, sometimes to sanctification, 
 sometimes; perhaps, to resurrection Jife ; and it is of great import- 
 ance that every believei* should know the difference |)etween these 
 things : — ^^Justification is an act; sanctification is a state. Justifi- 
 cation is an Imputed righteousness ; sanctification is an imparted 
 righteousness. In justification J have a righteousness which is - 
 complete, but not inherent ; in sanguification, I have a righteous- 
 ness which is inherent, but not complete ; but in resurrection life 
 "I have a righteousness which is both inherent and complete. We 
 mii^t make these discriminations if- w.e are going to understand a 
 great deal in the Scriptures. We are told in Proverb^, that "they 
 that seek God early shall find Htm," and again in another place ^we 
 af-e told, "they shall seek H'lfn early and not find H im." *" Seekfng 
 eairly,' is a phrase used in different senses. Inf the one case, it 
 denotes the earnestness of pious love, and in the other case it is 
 the earnestness of despaiir. Suppose I told you that if you come 
 to my house early and visited me, you will find me vnaiting: if you 
 come at three o*clock in the morning, you wHl not fin^d me waitiing. 
 (t is the s^me phr^kse, but means two different things. 
 
 "A 
 ■0 
 
 »■>,'* 
 
 
 i to convey~~ 
 to another 
 
 : \ 
 
f5« 
 
 A WEEK OF BLESSING, 
 
 ?'¥: 
 
 6. Tei^s arc used, sometimes absolutely, and sometimes rela- 
 tively. For mstance, Christ claims equality with God, Phillipians 
 2:2,9. jBut He says, "The Father js greater than I". In the 
 one casef He refers to His missiott as the'Messiah, and in the other 
 to ills ato^lute an^ essential equality. .We are told He could do 
 no mighty works m Nazareth, because He chose to be limited 
 by human unbelief ; He could ^o no mighty work except as He 
 disregaidcd the limits he had adopted for His works. We are 
 told tha t God whb changes not, stilt repettts. This is because God 
 change^ not absolutely, though* He does change relatively. If I 
 go arouhd a fixed point, that point, because it is a fixed point, is 
 ^now on kny righehand, and now on my left, now east, and now 
 west. It is^beeause i)t is fixed that if changes relatively, when I 
 thanged. And ji^^st so it is with God, . We say the sun shines, or 
 does not shine. The sun always does shine, it is the earth on 
 clouds that effect its position or relative shining. 
 
 ''• ^^!S,?^°"?5*!"™®« describe the intent, sometimes tbe effect of 
 an act. Thus Christ says, "I come not to send peace, but asword." 
 
 He speaks not of the objectl but; of ' ~* 
 
 There is' • - — ' » 
 
 beautiful example of this in Rom 
 
 the effect ^^is mission. 
 Vi:V"i~ -^T—;-- — ".fv V. ".la in RomaM|^ 20, '* Thou 
 Shalt heab coals of fire upon his head." Some "caWr has said, 
 
 That IS k pretty motive to put before a man -to da kindnefs to 
 his enemjTfor the sake of heaping coals of fire on his head." It 
 is patent that this figure is taken from the habits of the silver- 
 smith in r^fimng stiver. He cannot melt the silver simply by 
 putting fire underneath the crucible, so he takes the l^als from 
 the fire and puts them on top of the silver, and the silver between 
 the two fir^ie melted. And all that Proverbg means to say i*. 
 that the .agect of doing kindness to an enemy is to melt him 
 ^^ilf^^^^^^^^^f^^oC his owh conscience underneath^ 
 and the fire of yourlendemess over him. 
 
 8. Words are often interpreted in a mistaken way. For in- 
 stance, we are told that God is angry with the wicked : and we 
 are told that anger is a sin, /^rw. But it is not. I am tired of 
 *nese unregcnerated notions of benevolence. I heard a mother 
 say, I don t punish niy children, I love them too Well." I am 
 .very much of the mind that she didn't love them enough. Now 
 , We all ought to understand that there is such a thing as holy 
 
 *"gf.'*^, y«.°"fi^Hr*<^H"°'^ *^® ^^•^^•^^nc^^ vengeance as a 
 
 publicjudicial act, arid revenge as. a personal act of retaliation. 
 We must distinguish between the verbs avenge and revenge. 
 God is never vindictive but always vindicative. He hates the sin 
 but loves the sinner. Wj-ath is ascribed to Kim. Benevolence is 
 an attribute of His. They are as the^two^ poles of the magnet. 
 By one pole It attracts, and by the otfier it repels, and it is the 
 same principal both that attr a ct s a nd repels . Such is God^s in - 
 ^nite beiyivolei^ce. He IdVes holiness but hates iniquity ; an4 
 
 IS, 
 
m 
 
 imes rela- 
 'billipians 
 K In the 
 
 the other 
 i could do 
 te limited 
 !pt as He 
 
 We are 
 ause God 
 ely. If I 
 i point, is 
 
 and now 
 y, when I 
 shines, or 
 
 earth or> 
 
 B effect of 
 a sword." 
 
 mission^ 
 o,'^Thou 
 has said, 
 ndneSs to 
 ead." It 
 le silver- 
 iimply by 
 >als from 
 
 between 
 to say i^, 
 nelt him 
 lerneath^ 
 
 For in- 
 ; and we 
 
 tired of 
 . mother 
 " I am 
 h. Now 
 
 as holy 
 ince as a 
 taliatiQn. 
 revenge. 
 IS the sin 
 olence i^: 
 
 magnet 
 it is the 
 f od's in - 
 
 / " A WEEK OP BLESSING. \ 15^ - 
 
 you can no more get Vid of wrath than you can of love in a holy^ 
 God. The word ''hate " is often used in tne Bible for a less 
 degree of love,—" Except a man hate his father and mother," that 
 is, " Love them less thaw God." ' 
 
 9. There is a great freedom in the use of names 'in Ihe Bible. 
 For example, Peter has seven names giv^h him in the gospels. 
 Names of places and persons are often interchanged. I thinK we 
 should understand this principle. In the ancient deficiency of 
 other methods of recording )iistory, oftentimes a man's own name 
 or the name of a place became the memorial, the monument, the 
 mark of the crisis or turning point in his history, as Abram and,: 
 Abraham, Jacob and Israel. . 
 
 la There is a singular usage in writing numbei-s. Hebrew 
 allows ot the units being written first, then the tens, and the hun- 
 dreds, and thousands or the order may be reversed.' This is apt 
 to lead to error. ' 
 
 11. Again, discrepancies sometime spring from the difference 
 between dates. The disagreeing statements refer to different 
 periods. Whai was true when first spoken is not true when the 
 other statement is made.. For instance, Gen. 1:314 and Roiin.' 
 8: 22, When God made creation originally. He pronounced it 
 very good. But .Paul, tells us that the wbole creation groaneth 
 and travaileth in pain together until now. That is afterthe blight 
 and curse of sin came upon it. « , x 
 
 12. There aire different modes of reckoning th0 sacred and 
 civil years of the Hebrews. Thus Abib, the first month of the 
 sacred year, was the seventh of the civil year. You remember . 
 the old style iand new style that prevailed in hi^toryt >^ith the ' 
 eleven days between them. Again, round numbers were used for. 
 convenience or simplicity. The Week was called eight days, as 
 in John. 9: 20. Fractional days and yejaCrs were reckoned as 
 whole ones., Christ was three days in the grave, that i^, a part of 
 the sixth, all ot the Seventh, and part of the first, reckoned as ' 
 three days. Uwant ydu also to notice that in the Bible, history, is 
 oftentimes subordinate to prqphecsf and symbolism. Isri^'s his- 
 tory for instiance. Is not count€Kl in the prophetic scale, when Israel 
 was in apostasy. Dr. West explains this . in his book on "The-, 
 Seventy Weeks of Daniel.*' The computatioi^ of the fourteen 
 generations in the genealogy of Chrisr, may have to be explained 
 
 •by soiiie reference to this law, that history is subordinate to pro- 
 /..phecy. . ^ .■ 
 
 13. The same truths may ha^ve different aspects. We need to- 
 get at the speaker's pointot view. Every truth has two sides to. 
 look at ; look at only one side and you only- see half the truth, 
 which is, if we consider that the truth, a half error; opposed to 
 
 > 
 
 f-'i^ 
 
 ty; an4 
 
 truth and the opposite of truth. The two sides correspond as do 
 my right and left eye, or as two hemispheres that make a globe. 
 
y^ 
 
 160 
 
 A WEEK QF BLESSING^, 
 
 ;. .^.l:. ^- 
 
 ■ WP: 
 
 Hence truths which at first sfght seem to cpnflic^, havethe highest 
 harmony, as when wp say, man is mortal.and is immortal. When 
 we «ay ^'we buy this man," eras Spcrates said, •*you may buy me if 
 you can catch fne," . 
 
 , C^racters have different representations : Christ is Tiller of 
 th« field. Pastor of the flock,- Shepherd of the sheep. Different 
 experiendes may pertain at the same time to the same person, as 
 when Christ was sweating great drops of blood, His peace was the 
 peace of God, that passeth all understanding. 
 -5. Again, the same subject may be treated from different ppints of 
 vie\Y, fordifferent ends, as when Matthew, Mark, Luke and John, 
 each looked at theLord Jesus from a different point of view fo 
 different class of readers. v ^^'^ 
 
 . Again,^e Bible isvremarkable for dealing in no half truths, 
 lake the parables of the pounds and talents. One of sthese par- 
 . ables illustrates the half truth, that when gifts are equal! and their 
 improvement is unequal, the reward shall be unequal, and the 
 
 • other teaches us that when gifts are unequal and their improve- 
 ment is equal, the reward shall be equal. Put these two truths 
 
 • together, and you get God's administration of rewards. In the 
 samp way PauFs and James' utterances on faith and works are re- 
 coilCiled.' They ar^ comfronting different errors. Paul confront^ 
 Pharisaism that depends on works, James confronts Antinomianism 
 which depends on faith without works. In Paul, faith justifies tlie 
 soul, in James, vork justifies the faith, that is. they prove their faith 
 by doing. These two Apostles do not stand face to face beating 
 each others, but bacfcaaback beating their fofes. 
 
 14. The ccmdcnsation of narratives accounts for many incon^ 
 gruities. Fc^the sake of brevity, or to serve some special. purpose, 
 the salient ibjints pf a narrative only are given, and the narrative 
 becomes fragnientary! If the missing links were in, the difticulties 
 would cease, n / * . ^ 
 
 Again, different events or persons may also wear similar featiires^ 
 so as to cause confusion. History has a way of repeating itself oh 
 a smaller or larger scale. Did you ever notice that case of the 
 two Jonathan Edwards, both Clergymen^ father, the other son. 
 both pious youths, famous scholars and teachers f r equal periodO* 
 both succeeded their maternal grand-fathers, both employed their 
 leisure in favorite studies, both were college presidents. Both 
 preached on the first Sabbath of the year in which they died from 
 the same text, "This Year thou shalt dh." It would not be sur- 
 prising if some critic would rise up some day and prove t at there 
 -w'as never but one Jonathan Edwards. We happen to ^now that 
 there were two. With coincide.nces far less numerous and striking, 
 ?^°r^ ^^f tried to make out that n -rra ives of persons and events 
 in the BiUU: could not have been true, in prophecy to , as in 
 nature, w.e have the phenomena of perspective,, by which things 
 
'A.-^ 
 
 :1ie highest 
 al. When 
 'buy me if 
 
 B Tiller of 
 
 Different 
 
 person, as 
 
 ^ie was the 
 
 t ppints of 
 and John, 
 viewJiiiLi*^ 
 
 ilf truths, 
 these par- 
 and their 
 1, and the 
 r improve* 
 wo truths 
 >. In the 
 ■ks are re- 
 confront^ 
 omianism, 
 istifies the 
 their faith 
 :e beating 
 
 ay incon' 
 
 purpose, 
 
 narrative 
 
 iiiBculties 
 
 featiires^ 
 I itself on 
 se of the 
 Iher soil. 
 
 1 periodv* 
 jred their 
 s. Both 
 lied from 
 >t be sur-, 
 at there 
 w<>w that 
 striking, 
 id events 
 
 A 
 
 r^^'^ii^ \ 
 
 A WEEK OF BfLESSlNG. 
 
 fl6l 
 
 seen at diflferent distances seem in one straighnine, and fofe- 
 shortened.^1)y which objects far separat«i appear near to each 
 jrther, and, t ra only b^ experience that the eyftlear«is to correct 
 these errors. ,So m prophecy Vfind two or nwre events of simi- 
 lar character outlmed as one thing, as the de^truCfi^ of Jerusalem 
 fi? i S" r °^*^*^ t'^^- Again,^yents which are at a distance in 
 the field of visioji, because they are future may prove to be very 
 different from what We expect. Inlhfe third place, future events 
 are so mmgled ifi pr^ophecy astoappekruear to each other, though 
 actually separated by years, centuries, .or ages. In the fourth 
 DJacchistonr may be written prophetically, or by backward vrsions. 
 I want you tomotlce^that there is a progress in revelation, from 
 Genesis to the last book of the Bible. Things veiled at first, 
 though revealed m form, were unveiled as revelation became 
 
 nS?'"' .-^ ^^^\l '\? S°°? ^^^^ said about quotations from the 
 Old Testament in the New restament which have sometimes been 
 called inaccur^e. The changes might have been explained on 
 the Idea that the words were not inspired but on y the thoughts. • 
 and that the New Testament wr ters may have given the sense of 
 the quotation, as I njight give a passage from Milton or Shake^ 
 speare. But iQt tne venture the suggestion that, where in the 
 New Testament waters m writing,' changed the language of the 
 Septuaginst Versffin,orof the Hebrew, they were guided by the 
 same Spirit that, inspired the original utterances. Take fbr 
 example Hebrewsio: 4-10 and 'Psahn 40: 6, 7, 8. In the Psalm 
 |t says. Sacrifice and ofTering thou ^idst not desire: mine ears 
 hast thou opened: burnt offering and sin-offering hast thoHA)t 
 required. Th<^n said I, Lo, I c^me, in tlie volume of the bcfflEt 
 is^ritten of me, I dehfhttodb^will, OmyGod." Jn HebiSws 
 thtefe IS a strange ^expression introduped, which is not in the 
 Hebrew original. "But a body hast thou prepared me!" I Won- 
 der If we caif ^ee no reason why the Author of the Epistle to the 
 Hebrews was guarded to introduce that PPase. The^ncamatibn 
 of Jesus QinstJiad. shewn how H& was to come m jiteepared 
 body. And- that modification of the quotation helped xfroake it ' 
 far morecomprehensibltf'K those tp wh( m He \^rote. 
 *u '^ J^.^^ ^^ .^ progressive revelation of morality. . For instance, 
 the ethical standard of the gospel age is" in advance of the Leviti- 
 . cal standard. There is no doubt about that, and tHe rule of doine 
 mustv-be guided hy the filtler revelations of duty "To him who 
 knoweth to do good and doeth it ijot, to him \i is sin." The ob- 
 ject of knowle^e is practiee, and the scope of practice is know- 
 ledg^e. The. rule of life, then, is relative. Patriarchs, then, in 
 their practice of polygamy, etc., must not be judged by New 
 Testament principles, now clearly revealed. There is talso .^> 
 
 < ' 
 
 -■^ 
 
 * 
 
 special progressive r e velation as .to Missions. — In Old T esta- 
 ment«ays,^ all outside nations were simply regarded as so many 
 
 ^ / 
 
 3 , as in 
 h things 
 
 i;..w ;/ 
 
A- 
 
 
 
 # 
 
 MviW 
 
 Wl 
 
 OP BLESSINQ. 
 
 iv'pbstach^f to the e||i$ience oltlie ontf!^ 
 
 if |lios«n ;li|}gion ; and evcnl||tcr^ hi 
 |l<Di|se-tip|i^three|tim to eiil^P|i|n| hl< 
 aStory Psalms whiclii siiife^ us 
 
 ■■^■' - - ■ \\tMi:ii^0 s, 
 
 the 
 
 stion9^d 
 impend 'in 
 
 Ible in teaching ; VUt the Bible 
 ^d is full of paiiloxical state- 
 
 ' God as the 
 
 from; God's 
 
 nty of God 
 
 hatujre and 
 
 these are 
 
 ;y of men. 
 
 lie thing : 
 
 If He 
 
 ii^ttrresfbr th^ Wo 
 - pancies are insepart^i 
 jl^eneraP sense. The li 
 ,^ .^ _ ^ mini f the tinchartgeablenes 
 ci-^ray^r to move God. .Paradoxus 
 the^ttfesoft)^^ the liniH 
 
 Q begat| '^o be^ Is Himself an incojbcipt. 
 , » had^no' begmniiig is an inscrutail^le]imysi , 
 ^iriningf W6w ^4*0 He become^ to be, ^and if lie had a 
 iHg^rhy mayllle no^hiiiye 1^1 end: You ^ee thl^ubject is" 
 ,^_]y above ouf^^omf I'e^jl^ioiu . God's' thpiughti -ire not. as 
 itbd%hts. We taiust 14<>P| ce^^in laws and courses. In the 
 JplaceiCOi^sider'the litnit ctf^insplration. , 1 cannot assume to 
 i|^)e these Umit^heiie, ^\j^dk ^(the>rord of 6od simply consists 
 , 1dl4>^^p>i'ed fiarrative^ 11(1 whibh ^^ that inspifitation covers, is the , 
 i;^r^ty of the record.^ liys i^, so obvious, that, iike^^> axiom, it^ 
 |h<a^^nly tp be stated'to be conceded. Suppose we UWkf^ truthfur, 
 ^s|fttem6nt bf what takes place in'this^ hall. I'inay'stiUi'aisbetieve 
 ^imafc^Kas>beensav<^ is truel iJ'We m^st 
 
 (»PilniAe the authbritiAbof all statements levenjn the Bible. For 
 inftj^nrevit is. quite true that Job said many things that he is stated 
 in toe Bible to ha,\{e ^aid, b^t that does not make^^Job's words true, 
 'tis dnly^whatGdd, speaks through^ Hi's inspired agentg| thatis t^ 
 le taken as infallibljs.' 
 
 Again, current popular phrasedQgy,1cn6wQ to b 
 . inaccurate, may find its way into the Brble, simply a 
 
 ¥■ 
 
 fofm <^f'.speech,»as )vflig|eak of the Battle of B 
 V w^ know that the bqjlftt iid not take .place th^ 
 off. We speak of^fUmw rising- and setting 
 \ these are not accurate stjpLtements, they are sim^ 
 \ In th&tfiird- pl^ce, we must cojiie to the Word 
 di^crimMating minds. We are told in Hebre 
 impossible for God to lie. "Well then, He is iK>t ol. 
 aresoitie things He can't do." How ' foolish <|hat i 
 only be tested in the range of power. The impossiblfity o f G od's 
 
 iifically'v 
 of the' 
 Ithough 
 me mile^^ 
 know that 
 6f speech, 
 'ith clear 
 hat it is 
 t, there 
 ivercan , 
 
 »ahd" I 
 'som 
 
 Ab| 
 tast r 
 lis kr 
 Aga 
 and wl 
 princii 
 of Chi 
 lo: 32, 
 tiles, X 
 three t 
 gence. 
 ally is 
 con^idi 
 Exami 
 Thei 
 ad adst 
 that G 
 mortal, 
 angels 
 mortal, 
 ally wo 
 Taketl 
 Peter, 
 that tl 
 the her 
 
 -..and^eat 
 
 ;*'Agaii 
 stance, 
 thew, 1 
 
 * gives fi 
 words t 
 whole i 
 ^he Jgn 
 words ( 
 pose of 
 Agaii 
 aodiise 
 ttijPi ri 
 bal, th^ 
 
 . addx is 
 fblly,"ii 
 accordii 
 ently 61 
 
 u — 
 
 eth ID y 
 
 Ueinj^ is only a moral impossibility, not a physical impossibility i 
 
 V 
 
 -\ 
 
 
.■X: 
 
 ■;Si^ 
 
 ■J: 
 
 A WEEK OF BLESSINQ. 
 
 Iron the, 
 iiwTthest ^ 
 llpirit.of, 
 
 :i9i 
 
 lii'cin^ 
 
 the Bible 
 lal sfate- 
 od as the 
 m God's 
 y of God 
 tujre and 
 these are 
 
 of men. 
 e thing : 
 '.If He 
 le had a . 
 iubject is" 
 e hot. as 
 In the 
 ssume to 
 
 consists 
 rs, is the . 
 axiom, it 
 I truth All*/ 
 isbetieye , 
 Vei m^st i^ 
 ►le. For 
 is stated 
 irds true. 
 Ehat'is t^^, 
 
 iifically V 
 of the- , 
 Jthough 
 tie mile^^ 
 low that ' 
 F speech, 
 ith clear < 
 that it is 
 i^t, there 
 >iverican . 
 j f God' s * 
 
 163 
 
 ssibilityi 
 
 and- 1 would |o God that the same moral impossibitity wef« tree 
 
 M some of these cavillers. God knows all things, ard yet he says 
 
 Abraham, "Now, I know that thou fearest God, seeing that thju 
 
 ^ast not withheld thy son." That means^ simply that he verified 
 
 'is knowledge by experiment. «=mucw 
 
 1<> o«^^fe'^^"*"*f'*',^™,i° discriminate between what is literal 
 k: a«d '^Y •*„^P":""a>- Many errors, arise from a neglect of this 
 - SfrhEl^l- ^f^T'' ^"^"^i" "^ understood as the ChurJ:h ^ 
 10: 32, "Give none offence, neither to the jews, nor to the S 
 
 &?hT„a« ^^^"'*?5 °^i^^?'' ^« must distinguish the« 
 three things if we would read the New Testament with Intelli- 
 gcnce. An example of literalizing what should he taken spiritu- 
 
 considered that would forbid the child to call his father. "Father* 
 Examples of this can be multiplied. V ^ atner. 
 
 There is ah extreme liberalism, whick le^ids to » «rfi«/^ 
 Sf.fr"^ '"7* •^*'' *"^*^»f«^' suppose we fiteralize the statement 
 that God- only IS immortal, as those do _» make man's soul 
 mortal, as well as man's body. That^wjGlg imply that even the 
 S?r?^ are niortal, and even our Lord JeJus Chrfst Himself was 
 
 !Si li^^*'" "^1 *"»**'•'* ^""^'^ ^>s«'/ T*»at, considered liter- 
 
 ally would mean tha^e was the only iise beine in existenre 
 Take the phrases, "IKed My sheep,'' fnCh„ ,^^^^^^ 
 Peter, kill and eat," in Acts 10 It waW 'argued by ine Cardinal 
 hat these^jwjnt,^rd%to feed the Church, anj then to kU 
 
 * . Agam, we must admit that h part is not the whole. For in- 
 
 f£""'i5-l^%***f ?"^**^1"^*^'''.P*'°» ^" the cross, neither Mat- 
 thew, Mark, Luke, oV John gives the whole inscription. Mark . 
 
 gives five, Luke 5,even, M^ 
 
 words tha' 
 
 whole ins 
 
 ^heJgng 
 
 woras of 
 
 pose of 
 
 ^s^'I 
 
 Inscj 
 kgoispc 
 
 'iption as IS)! 
 nUr^jve. 
 
 ight, and lohn eight of the ten 
 t<j the whole inscription. The 
 
 ' 'W^^^ 's J*?"* of Nazareth, 
 
 df^he pvangelists takes such 
 
 especi^ ?^P^^%* ^he . pi^. 
 
 «f 
 
 Again, it is ^spfeeJally necessary^ to im^^tand'iheefl?^ 
 and^se of pam<^?ces.«k^eming corftradicti^^^ 
 ^'^^fP^m^ T«ere a^lthree sorts of psiAxes. the^ ' 
 baVth#a0etnnarthe prophetical. „4ln,exartii& of a verbal pir: 
 ,^<»cis when^we ar^ told t6 '^Answer aJbS^accpMHng to^i^ 
 folly," .whi A IS j|g_% term only, and agaiN^ 
 
 according to 
 ently opposite 
 ** W o r^ out yo 
 
 :'.i 
 
 ■ I- 
 
 %t 
 
 «th in you." 
 
 :§-- 
 
 #/ 
 
 ... -„ — Answer not a fool 
 
 doctrinal paraj|ex J^M^ereJwo Ikmaji- 
 
 are^made^mijA^ 
 
 ation," and. "For it is €^d wlro work- 
 
 •phetical pjiii^dojties, tl^ fifty-third chap- 
 
 ■4' 
 
 ■**)iii: ■ 
 
 
 #.:,« 
 
 ^■V 
 
164 
 
 A WEEK 09 B|.i8SIN0. 
 
 
 
 ter of Isaiah contains twelve of them. There are apparent contra- 
 diction in terms which are only to be understood when the evtent 
 occurs. History alone can unlock prophecy, and interpret its 
 symbols. For instance, we are told that Christ died, and yet He 
 is to rule. He dies without offspring, and yet it is intimated that 
 He had a numerous seed. These were so understood .by the Jews 
 that one old Rabbi said, he thought there must be two Messiahs, 
 one a suffering d)^ing one, the other 4 triumphant rei^niijig one.^ 
 We see in the life of Jesus how all these contradictions are' 
 harmonized. . ' , • 
 
 Many so-called discrepancies art due to the disposition of unfair 
 xritics who are bound to find them, or if they cannot do that, tc^ 
 make them. It has been said, that any fool can ask a question, 
 that a wise man cannot answer, but no wise man can ask a ques- 
 tion but some fool will try to answer it. In Voltaire's library, a 
 traveller found a commentary with slips of paper introduced be- 
 tween the leaves on which Voltaire had recorded any objection and 
 difficulty that was treated of, without noticing in any C9se any of 
 the answers or solutions that had been suggested. ! 
 
 I have a few final remarks. These discrepancies are not Vholly 
 accidental. In»the first place, they show that the author^;^the Bible 
 has guarded even the text from seeing corruption. What do the 
 discrepances amount to? We have extant manuscri^^ from all 
 parts of the world, and the text is essentiafty unimpaired.4j|fThe v£lri- 
 ations are numerous, but all very'Slight. They consist ofvariations 
 in the selection of words. Some hundred of thousands of Variations 
 have been found in the various manuscripts, but none of them of 
 a^y vital importai^ce, AU of them do not together materially 
 affect the substance of scripture. Not an article of faith nor a 
 moral duty, nor a theological doctrine is in the slightest degree 
 affected. No known book has come do^n to us with the text so 
 pure as the Bible. The text of every verse is so firmly ^ttled that 
 there is no reasonable discussion as to them, except \'as to the 
 meaning of words. \ 
 
 In the second place, these discrepancies serve to awake^intellect- 
 ual inquiry. The study incurred by reasOn of them has led tO the dis- 
 covery of t^ purest text. The result of this search has lejdto a new 
 science, ki^owi) as the genealogy of mannscripts, in which:$he'^0^igin 
 of the texts are traced, as a man's legal descendants ai^ traced. 
 
 Again, they teach us that, valuable as the letter is, t«e^l^ow- 
 ledge it conveys is of a higher importaj^e. . ^*^ . 
 
 These discrepancies also establish the independancf^ aAd in- 
 tegrity of the sacred writers. Th«fe may be such a thing as too 
 close a testimony. The absence of coUision^c^tablishes collusion. 
 Evidence from different parties which exactly and minutely 
 agrees in e very pa r ticular is tak e n as pr e sumptuous proof of a pi' C- 
 
 t 
 
 « 
 
 New B( 
 codicil 
 decisiot 
 the sec< 
 Thesi 
 charact( 
 in form! 
 kind of 
 sayilngs, 
 repeate< 
 portunit 
 find a si 
 hearer. 
 Church 
 cessions 
 caviller 
 the unb 
 doctrine 
 I thin 
 *end. T 
 ■snares h 
 in others 
 doubt th 
 Invest 
 most wo 
 delected 
 but the 
 agree wii 
 first cha| 
 old erroi 
 above us 
 mean an 
 of the sti 
 number 
 heavens 
 cannot b 
 scope to 
 naked eji 
 four hun^ 
 
 r0tt fa 
 hovrtruli 
 
 There 
 Bible: 
 ments w! 
 called hi] 
 for it s en 
 
 -vious agreement. You remi^sj: the celeorated will case in 
 
 I .- 
 
 •\. 
 
 to its bo 
 
 .> 
 
 fe 
 
ent contra- 
 the evient 
 iterpret its 
 ind yet He 
 nated that 
 y the Jews 
 Messiahs, 
 piniijig one.^ 
 icti(j>ns are* 
 
 )ti of unfair 
 do that, to' 
 a question, 
 isk a qties- 
 \ library^ a 
 tduc^d De- 
 jection and 
 ^seany of 
 
 '.■■■!■ 
 
 not Vholly 
 f the Bible 
 liat do the 
 if from all 
 ^The vAri- 
 fvariations 
 f Variations 
 of them of 
 materially 
 faith nor a 
 test degree 
 the text so 
 $ettled that 
 ^'as to the 
 
 ^intellect- 
 Up the dis- 
 9|4;toa;new 
 i^he^'i-igin 
 aifetraced. 
 t^e^l^ow- 
 
 cf^aAdin- 
 ling as too 
 i collusion, 
 minutely 
 of Qf apire- 
 
 *: 
 
 A WBBK or BtBssmo.' 
 
 165 
 
 ill case in 
 
 New Bedford. /The signatures, one in the will and one in the 
 
 decision was that iMv. were so much alike, tl^at the signaturein 
 the second was a forgery of the first. ■ • .* Ji»*iH™ m 
 
 rWo!.^!.^'*^''*^*"*^'** ^^i'nu'ate thought They also test the 
 character and sincerity of the student. Christ presented truths 
 
 KnSTfd?r' *°''**P'' '".''•""'■*^ ^°"°'^««- His teaching was a 
 kind of sifting process, and when His disciples stumbled at His 
 
 r«& df.::,'''^?'''^"''*^'!,^ ^1"^"^^'* His statement, but Vathh^ 
 nrSnti?? i?-^"^'*?"'^.*^^*^ K'^« *»^03e who wished it an op^ 
 portunity o^nding fault with Him. When we. modern teacheVs 
 ttVt^'^T t"'^ ^sthat,of God's sovereignty, offensive to the 
 fei ^ "'^'S* u^'^*" *^ 'l^^^'^y »* °'* ^ake it back. Jun now the 
 Church seems to have-adopted the plan of making certain con- 
 Sv rr'bSdIr' ""^«''«^«'-« J but each concession renders °he 
 th^ „nK^^^^^^^ The same doctrine that is a stumbling block to 
 the unbeliever IS a stepping-stone to the believer. Vake the 
 doctrine of election, for instance. tJ^ 
 
 i-nV**'-?!! *^*Vf^^ obscurity of Scripture often serves a judiciai 
 * end. The captious and cayilling critic is punished by findinjiahe' 
 •snajes he seeks to find in it. ^ He tries to make faith impracSk 
 
 doubt th.^T'*''"*''.^!!'*,-^"^'^*'^* ^'^ °^" ""^^ '« •» «»S» a mist.of 
 aouDt that he cannot behave. 
 
 m«r*''*'5**'/7 '"^° discrepancy has led to tfe discovery of t4je 
 ?J??rfT t1"' S^m'^'u*"'^ which otherwise would not Ihave been 
 hn ti. > Ju ^'^^^ f^as been decreed as opposed to science ; 
 but the farther investigation is carried the Sioreit is found to 
 TJlull<. ^''"r 'z'^'^"'''^- ^'o'^^nftance, the word "firmament" in the 
 
 old erro? h'^flh^?'^"' ""^^ ^^^^^"^ to- be a Crystalization of the 
 old error that the heaveti was fixed-set in the sky, as a solid dome ' 
 above us, but investigatibh has shown that lihe Hebrew words 
 mean an expanse of space. Astronomy teacheb that the number 
 of the stars IS infinite. At a tinie when sbrs were supposed to 
 number 3,325, it was stated in-the Bible that the hosts of the 
 r!^;;«?l''*""°* be numbered, evSn as the sand of the sea shore 
 «?«! ♦ * Ji^l^"^***' *""* 'iT^' "**^ *'" <^a»»leo turned his tele- ' 
 n^?E^ i°w "^'^ ^l^^aSSfc^V? discovered that stars nev<Sr seen by 
 naked eye were ijjfiPeld of vision. Not until Lord Rosse found 
 fourhundred millffl|Wif stars, n< .t until Herchel found that the 
 
 WXIy^r'^''^ "^ K ® "P of infinite groups 6f stars did we know. 
 
 hovHruly Jeremiah wrote thousands of years ago. 
 
 _ There are^ome wonderful facts in physiology brought out in the 
 
 ^ i" ^^"^V^^ ? *'" "^" '^^ ^%°f thy command- ' 
 ments wHen thoufflialt enlarge my heart.2 /Scientists recently 
 
 jajlfdmy attentionTo the fact tt^aythe sta g^oijifi wh 
 
 which 
 
 for it s enduring running pow e rs, has the larges if^pari; u 
 to Its body of any animal known. , So in F?b>^s^tji 
 
 .'■>■• > 
 
 
 ■ l; 
 
 '■■"..■ ■ . 
 
 — ^t— ^ •■■■"., -f- 
 
 1 . ■ ■ <^*' 
 
 
 
"""'W'' 
 16^ 
 
 
 A WihMt or ni.E«8iifa 
 
 is given, "Go to the ant, cohsider her ways, and be wis^." Now 
 you know tfiat the intelligence of th^mmn being or animal is in 
 proportion to the proportion^,«pMPHiP^|^ "MMl^'^ ^ ^^^ brain. 
 There M one little insect whose braiif is entirely composed of grey 
 matter and that is the ant. This' had npt'been discovered in the 
 time j^.Solomon, and yet you find that the he sent the men of that 
 age uLthat one animal whose brain is entirely composed of grey 
 mslt^^ We are told also in Proverbs that the ]int prepareth heir 
 meat mt summer, and some have said that Solomon had mistaken 
 th|^nts' eggs which he saw them carrying in, for seed, as I sup- 
 ppsedthey were laying up a winter store. But Science has proved 
 th^ there is a species of ant in Palestine that does precisely what 
 Oolomon saw it does. We are told that men was made 6( the dust 
 of the grotino, and within the last ^o years it has been discovered 
 that the elel^ents in man's body aye precisely the elemeptsof the 
 ground on which we tread. A great many oth<ir exampliAran be 
 given. The higher critics some years a^gQ^said that the ^vernor 
 qjf^yprus should not be called proconsul,: but proculator. That the 
 gt)vernor pf Cyiirus would never be called a pMconsul But they 
 fdund a coin iirihat island. On one side was the head of the 
 Caesars,on the otj^er they found the image of the reigning governor, 
 and that the very wora'corHl)|pon4ing to proconsulr .and noHpro- 
 curator was usted, in descrftring^the goveriti^r. 
 
 It is marvellous how tiie eneif)i<^ of the Crdss of Christ can find 
 no discrepancies lfcgth e flj^le whilgh ca^lthi slightest doubt upon 
 its truth, but stuoWts qjTthe Word of God can find agreement 
 afteir agreement which attests to its truth. '\ .j. . « 
 
 m 
 
 .4 » 
 
 t SEVENTH 
 
 J* THE HOLY SPIRIT AN 
 
 <► 
 
 ,REV. 
 
 
 -.Jit'-'' 
 
 JELlMfRS' IPNFIDENCE. 
 
 P.\RSONS, D.D. 
 
 n 
 
 WE have either made progress 
 here, or we have gone the other way. 
 
 ^ 
 
 in the truth since we came 
 We cannot handle 
 any truth of our ble^ed Lord, without having ourselves quickened 
 and increased, or else hardened and decreased. I don't believe we 
 think -enough of that in our study here of God's word. Another 
 thought, just as we open. Thepower of this testimony of the Holy 
 Spirit has been seen and felt by us who are here— itf^ngers as we 
 came, but now united more and more into a fellowlhip of saints. 
 
 The variety of truth that has been given here by different "brethren 
 in the testimony from the Word, has seVved to draw toward Christ, 
 
 t, we ( 
 ist^ 
 
 and as ii 
 have bee 
 books, ai 
 on this s 
 ence, an( 
 fulNff an 
 that wh| 
 
 secure4^ 
 ministry 
 whom he 
 of All ol 
 here, anl 
 gether, t( 
 on this a 
 that, we ( 
 soa, ^ 
 we hi 
 mag nil 
 Christ 
 Therts 
 
 the Fathf 
 
 abide witi 
 
 cannot re 
 
 but ye kn 
 
 I call attc 
 
 and shall 
 
 and the S 
 
 ■you behel 
 
 He shall < 
 
 It is a g 
 
 mOny of tl 
 
 mere won 
 
 conscious] 
 
 not becau! 
 
 ter, as a ps 
 
 It is not a 
 
 necessity i 
 
 you with t 
 
 ^ou in tha 
 
 in us conti 
 
 ire not toL 
 
 ng in us,' i 
 
 tion of the 
 
 breathes tl 
 
 with our w 
 
 of grace in 
 
. >>. 
 
 : 'J' 
 
 ifise." Now 
 animal is in 
 I the brain, 
 osed of grey 
 vered in the 
 
 men of that 
 osed of grey 
 epareth heir 
 id mistaken 
 ed, as I sup- 
 : has proved 
 Ecisely what 
 e df the dust 
 [1 discovered 
 ncpta of the 
 nplgBlan be 
 the^^vernor 
 or. That the 
 il But they 
 
 head of the 
 ng governor, 
 and noHpro- 
 
 irist can find 
 
 doubt upon 
 
 I agreement 
 
 <FiaENCE. 
 
 ice we came 
 annot handle 
 es quickened 
 n't believe we 
 rd. Another 
 y of the Holy 
 angers as we 
 lip of saints 
 
 rent brethren 
 iward Christ 
 
 ■:n>- 
 
 A WEEK "mw BLKSSINQ. 
 
 167 
 
 and as in Christ to eafch other, the whole fa(ody of believers that 
 have been hero for some days. • Andrew Murray said in one of hit 
 books, and 1 want to repent it as a preface to what I have to say 
 on this subject, " The orjiy way in whfch the blessing of Confer- 
 fnce, and spiritual revival can beconie permanent, can flow eVer 
 fulUN^ and deeper, is that each individual believer should know 
 that what he has received in the fellowship of the saints can be 
 secured and increased to him persmaally through the blessed 
 ministry of the Holy Spirit, whom ll has dwellmg in him, but 
 whom he knows but too little. " I think it has been the experience 
 of All <Cus, who bive felt the gre|t presence of the Holy Spirit 
 here, aillr have felt a profitable MUcrease of knowledge while to- 
 gether, to say, if we could, only stay in this place could only abide 
 on this mountain-top, how we should grow. But let us remember 
 that, we carry within us as the temple of the living God, the per- 
 sottql^im ; and by Him, as our faith rests upon Him, everything 
 we h^fi receivedi shaH be personally increased, enlarged and. 
 magiufBL Thus We shall grow in grace and in the knowledge of 
 ChHst p^s, our Uord, which is eternal life. 
 
 There ^B^even points 1 wish to take up : T iKsr.- TAe proniiU 
 of the Sp^mHo all believers. John 14: 16, 17. "And I will pray 
 the Father, andM^shall give yoininother Comforter, that he may 
 abide with you fdRver; even the Spirit of truth ; whom the world 
 cannot receive, because it seeth him noi, neither knoweth him : " 
 but ye know him ; for he dwelleth with you, and shall be in you.'* 
 I call attention here simply to two thoughts. He dwelleth with you, 
 and shall be in yoij. Jesus says, I am the comforter here present, 
 and the Spirit now fills me, and you behold the living presence ^ 
 yoii beheld me, but not only shall He the Spirit*be with you, ' 
 He shall dwell in you, as He dwells now in me. 
 
 It is a great thing to be conscious of the truth, from the tt.,,.- 
 mOny of the Holy Spirit to you ; far greater than the testimony of 
 mere words to be confident of the truth of the words from the 
 consciousness of the* living presence that is behind the words, and 
 not because you hive been mstructed by father, mother and minis- 
 ter, as a part of yjour education. "He shall abide with you foreveir.*^ 
 It is not a fleetmg presence. It is nqt come alone in times of 
 necessity and difficulty. It is not an Unveiling of the Spirit,, to fill 
 you with the Hol^ Ghost, for you to use up that which He gives 
 ^ou in that unveiling," and to be filled again. But He is to dwell 
 m us continually, forev r. When we pray for the Holy Spirit, we 
 are not to pray for Himas absent from us, He is not ; He is dwell- 
 ing in us, and the prayer for, enlargement of vision and the revela- 
 tion of the risen glorified One more completely, is the prayer He 
 breathes thr6ugb our faculties and organs, and that we consent to 
 
 with our will, and he draws us on to the infinite One on the throne 
 of g^-ace in Heaven, 
 
 .■4 
 
 
 -/ 
 
 1^ 
 
 
 / 
 

 
 168 
 
 f 
 
 A WtKK or OLESSINO. 
 
 S«COND — '• TA0 tourct of this objecl of our ftk/th." Ctiilatlani 3: 
 13, 14. *'ChrUt has redeeroetl us (roiu the curie of the law, being 
 made a cune for us : for it U written, cursed ii every one that 
 hangeth on a tret. That the blesalnR of Abraham miKht come on 
 the Gentiles through Jesus Christ : that w© might receive the 
 promise of the Spirit through fiiith." Observe how it it stated by 
 the Spirit Himself, that the redemption of me Lord Jesus Christ 
 . was to bring two things to the Gentiles,— thte blessing of Abraham 
 and the promise of the Spirit. And the source of the promise ii 
 the sacrifice on the cross. The redemption of Jesus is the 
 inexhaustible fountain and soutrce of this Promised gift, and in the 
 receiving of it, we are drawing directly from the inexhaustible 
 fountain God intended. The Holy Spirit all through His teaching 
 testifies only of Christ, and this test/mony is only received by 
 faith. If yoti wish to know anything— for instance, at what time 
 the train leaves, you ask some persori if he knows anything about .. 
 it. If you find he does not, yoU kno^ that you can get no inforioa- 
 tion from him. You must.be satisfied that this person is woHhy 
 of your confidence before you can take anything he tcH« yju. 
 The moment you find out that, you believe hirfi. So ybu must , ; 
 know and trust the living presence speaking, before you can believe ■; 
 the word he says. We often /hear people say, •'^Yes I believe 
 every word of the Bible.' tJut they know nothing about the 
 Person speaking. Why you belieye, simply because some person . 
 told you that the Bible is true, and you believed hinv That is 
 only a part of your education, and only in the natural man. It 
 may have no relation at all to the person of the blessed Holy 
 Spirit, and that is just th6 point. First, we havtto touch bjc. con- 
 tact, just as we do one another here with the living person, thie^ - 
 Holy Spirit, before we qan believe a word He says. Testimony »« 
 received bjr faith, and faith is the spiritual organ of tltdlioK^ 
 through which wfe apjprehend a person. Faith must have som'e 
 
 ferson outside ^f itself on which to rest, or there can be no faith, 
 t is only one element of faith that we shall believe. We must 
 have confidence in the person that gives the testimony. Suppose 
 you say, " I belieye that there was such a man as Napoleon." It 
 IS because you Relieve th^ testimony of some one who saw 
 Napoleon. All History, all g'eography is based upon faith,— con- 
 fidence in the;|^i:son reporting these things, and we have them 
 by believing their testimony] Just so in the Holy Spirit, we have 
 a present Person who must\be recognized before we can have 
 confidence in what He says. \ 
 THmb.—TJ^e object ofourjt^th as revealed to us thirough thit\^ 
 
 iivmg presence^ and therefore Nir oug^/i His words. Genesis 17; V 
 
 1-3, "And when Abram was ninety years old and nine, the Lord 
 appeared tO Abram. and said untoXhim, I am the Almighty God : 
 walk before Me and be thou perfect. And I will make My coven- 
 
 f 
 
^■7"^'^' 
 
 ,^ 
 
 itatinnf 3: 
 aw, being 
 one that 
 t come on 
 ceive the 
 stated by 
 JUS Christ 
 Abraham 
 romise it 
 IS is the 
 ind in the 
 (haustible 
 I teaching 
 ;eived by 
 vhat time 
 ing about 
 ) inforioa- 
 is v((olrthy 
 tcHs yju. 
 I'bu must 
 inbeliev'e 
 I believ« 
 ibbut the 
 nc person. - 
 Thatii 
 man. It 
 sed Holy 
 
 i^dn, the 
 timony is 
 the so^l^ 
 ive som'e 
 no faith. 
 ^e must 
 Suppose 
 eon.'f It 
 ivho saw 
 th, — con- 
 Lve them 
 we have 
 :an have 
 
 ough the 
 nesis it?; 
 
 V 
 
 .y 
 
 w 
 
 >v: 
 
 -A*" 
 
 ;>•« 
 
 ^4/^^ 
 
 ..d- 
 
 ■y!^^ 
 
 A WKKK or ,p|4«|iiwi. 
 
 
 .)4* 
 
 <m 
 
 .# 
 
 .'«''*•'■• 
 
 Vi«-- 
 
 
 ■- ■■ n.' ■'■,1.1.. 1. . " - ■ : ■ ■ ' ""^ ■ .. *• 
 
 ant between Me and tbee/afici Will myliiplyihif exceedingly/- 
 And Abram fell on hi| fHCr^^nd (iod talked *^»tlt him," ie. I " 
 wfcnt to call your atiintiou to two thii^|fi» ■ Abrali^nv «»»«$ i^lih 
 C>ot! and saw him, aiul fell on bjs faCe and list,WT«d to Him. |. ,. 
 want you to g«t that thought^ th,u Abrahafri knew [U&t as certainlV 
 that he i*»iw in th* presence of the living person, the Lord (iod, 
 the manifested Jehova^, sp that he fel) on his face and htard Hit 
 voice, as yau now heat mine. So ev€ry believer whd i» the tern* ^ 
 
 Eleof^he Holy Ghost is privHe|fed by the promise of c;o|i fdi 
 noiir from the beginning, bf bisowhconscidUSexperienq^lHiith^^^ 
 ttmu with God^nd listens t<) God ; that h« enjoys the wards of 
 God. John 6: 63, "It is the Spirit tliat quickeneih: the fleth 
 profitcth nothing : the words thai t ipeftk unto yott they are wirtt) 
 and they are Iffi^" " I » is .-^ person. The Lord Jesus Cbrilt, the 
 ftfan manifejited in His earUtty life, in His death, in His re^^elation 
 of Himsjplf in His glorified body, gives lit the assuVattCe that thi 
 Spirit which was in Hlin, is the saitie Spirit whidi He has pfac^d 
 in t)»e believer, taking possession of all the machinery and power 
 and form of the believer; and using iiyi Faith It oftep called 
 takmg God ftt His word. Too oft?ii we thihfe that tif it meant v 
 takihjf the word we. see in the liibje as God's, liut th«t is not the 
 rtieamnif at all. The first act of faith I* tb takii God. Take Jn 
 the living pretetice, the Person : and then, because we have the 
 Person, we kftow and Uii4«i'stand His words. : To take the wordt, 
 and Workaway at th«in wit> iriti^illettuaK iiid mental strain and 
 agency orjthe will, Ip order to get to the Person, is reversing 
 God's oMer. OnJy know in (5od*s Word the living presence, the 
 livitig Person, and then 0bd is always alive/ that it the way i*« 
 kn^^w each oth(6r. ,,■;'">■■■■,,■■:'-•■•"• .. /\--^ 
 
 -|Fourth.-^^ this jiiii^Ude luifd^e fittidto retHv* the i^rdinise^ 
 •ih bUssins; Of Abfah^m, that is to com on the 6entiUs throujfk 
 faith, "That ye might recci\i^h&f%rnise of tfte spirit," etc. . P«it; 
 the stress on "might receive." )M\V;^6 all hold the prbmi^e dbjec- 
 tively. Every One of us has Wtamj^pmise thousands of tThic|x; 
 before the Lord in prayer. But wfif«^ft ytwa^Wtorece^ Hirai 
 No prayer is ever complete without receivings **Ask andreciivg^* 
 We have asked often enough ; but have we received i W<i dit- 
 hpnoi^the Holy Spirit ivhen we go and lay one of His prdmisea 
 before God in the name of Jesus,, and pray and prayiahd nevei^; 
 take what He gi««s : never know when we reofeive it. Such a' 
 muRitude of truet^hristijin people are walking faithftilly and yet 
 Qft^n mournfuMy ; and clouds and darkness fill their mitif^i for 
 they say they have asked, and God in His pleasure and In Hi» ' 
 wil l h a s not an s wered thftm . : We want to rernember that th e re js 
 
 .„;iJiA- 
 
 
 sM 
 
 .,,. 
 
 ■..A*' 
 
 ■:.. ■■■:■■»!'•■. . 
 
 ■v.V 
 
 ;»«*'■'" 
 
 ■:^-\ 
 
 :■?■■•.;••' 
 
 :>. 
 
 
 .■i>\ 
 
 :he Lord 
 ty God : 
 [y coven- 
 
 no access to God except through Je^us, Who is in a present Hu 
 man body, and we may pray all eternity unto blank space, and 
 never once be heard, because we don't come in the way reveale " 
 
 'i. 
 
V^l 
 
 i> 
 
 ^ ' 
 
 '^ ^ 
 
 170 
 
 
 A WEEK qP BLESSING., 
 
 that is. through the Maiji, wniing to take the prayer^ jinjd hand 
 them in. We Jeavc H4m oat, in the sapposition that it is sacri- ' 
 lege to h^vei any form before the rpind ; but it is God's express 
 image, the |uman mah described by ihi Holy Ghost, so that no 
 one who can read can miss the description ; and that human 
 body in glqjy is capable of being seen by the tnind's eye of every 
 poor ^nner on earth that can look on Him. That is the mJini- 
 festation of God. We want to see the presjpnce, the form, the 
 shape, Jesus standing at the right hand side of God and looking 
 us in the face. Is it not strange that Satan should have made 
 such a blurr and foff in the atmosphere over eyery believer, to . 
 blind him to the person of God^ to the Man who stands, between 
 God and man I You find the^e a perfect man, a perfect God, a full . 
 divine nature, a full human nliture, ip that one person, Jesus, the ^ 
 
 * Son of God and Son of Mary. Without'*this conception^ we are 
 like one in the whirlpools' of Nia^^ra, with nothing to'supporf us. 
 We go whirling about and striking against the rocks, unable to 
 keep our coui-se. But when the child of God is filled with the 
 HofyGhost,.fie breathes another atmosphere. The Spirit is here • 
 to testify of Christ In" this attitude we are fitted to receive the 
 promise. He has inspired the words of the Bible. - Tl>e same 
 one illumines these words for us : Galatians .1:15, 16, "It pleased 
 God to reveal His Son in me," etc. This is interpreted by 2 Cor. 
 4:6, It is the Holy Sptrit. that testifies of Christ, and^ makes 
 Him visible to the believer, "For God, who commanded the fight. 
 
 ' to shine out of darkn.ess, hath shinedJn our hearty, to give the 
 light of the knowledge of the glory^^df God in the face of Jesus 
 Christ" In. the 4th verse wp are told that the "God ot this world 
 hathblinded the minds' of them .which believlp not, lest the light 
 *of the glorious Gospel of Christ, who is the image of Gpd, should , . 
 
 , shine into them." , , • '" ,\ 
 
 ^ Two things the Holy Spirit imprints on the one that is .willing to 
 receive- Him. When a thing is written ih your English Bible and 
 
 . you can read it says, ".God saith" so anti so, for you to doiibt that - 
 m any form is just as blasphemous as if you got up and swore like a 
 .pirate. So many profess to be ii> doubt fibout ;^'ese things and 
 
 ' say that they hayen't had time^ look theni up. if they looked - 
 them up the way they said, th^lpvould land In infidelity. Jhere 
 is no lo6kiiu:':up about it t sit is a question, of believing what 
 
 , God' says. ^You can know^ whether yqu recdve or pot. ' You know 
 
 sayS'to^ybu, 
 i^^ljion- 
 is^uifestion." 
 ;!c;ftar th^J/ ; 
 ^to get.cAri- ' 
 ting m^ny*\, 
 that they P 
 
 when you receive in your heart that . which a persou 
 ' just as well as you know.whethe^ou are alive, and 
 sense for any 6ne to say, *t>WeU I hajen't exaihinbdjt! 
 You don't want any examination. ; 
 the fool can read it,*^if he can read. 
 
 God has mad 
 Thtf mental! 
 
 fidence in Christ, and the Spirit, is very despeVateq 
 godly people.' They say "how do you get it"? Lsfi 
 
 A '^ 
 
\^ 
 
 '* • 
 
 xA hand 
 t is sacri- 
 \ express 
 
 > that no 
 t human 
 I of every 
 he miini- 
 form, the 
 1 lookinji^ 
 ve made 
 ;liev«r, to . 
 
 between 
 od, a full . 
 esus, the 
 n^we are 
 pporf us. 
 unable to 
 
 with the 
 it is here ■ 
 cdive the 
 :!l>e same 
 t pleased 
 t)y 2 Cor. 
 d, makes 
 the light. 
 
 give the 
 
 of Jesus 
 his world 
 the light 
 d, should . . 
 
 willing to 
 3ibl« and 
 oiibt that .' 
 ore like a 
 lings and ' 
 ;y looked • - 
 . Jhere 
 ing what' 
 'ou know 
 S' to .you, 
 
 fu*stl6fr.^ 
 jjlarth^J/ ; 
 
 ► get.cori- ' 
 ng m^ny*\ 
 that th^y.5* 
 
 .* 
 
 A WEEK Ot' BLESSING. 
 
 171 
 
 'ilvL rn^.i^^f^?"-''7^*'y*'* looking for something in them- 
 order ti^^tl '^;' "^"'"J y^'^ K««^- T^^^a^ contradicts every 
 h. frfi^t »M-.^3''* ^u*"" ^''^ ""'y SP'"'^ '» »hc word We are tS 
 Jeijiirtiisat lude, that we are to stahd before the living person, 
 
 ^^1 A ***L^n'''""« presence speakmg to us through His 
 
 n.r^'^^TK^^ '^'^^ ^^^t^? "°»*^<^^ ^'^h, and be taken up with Vhe 
 
 ^persoQ, Then we get His meaning just the same as you eet tha 
 
 Sufi'„"?„''ntlr; ^°f;^?,» ^"^.^Peaking .ai you ; ^Sd thJn y*^ou ire 
 R.?t vn„ <» ^ w'^ ^°'*' therefcan be no doubt about His «vords. 
 w,"h^rhrt<?'«ny r**? ^""T J"* t^ deceived. We. think we are 
 wth Christ, and God, and the Spirit, and it may bfe the devit.-" 
 
 vou Tre irCh^^V^'^"^^ with the devil. Just recollect that when 
 ' r^*'Jr»°,C'»" V"^'^"''^^^^'^^^ ^"^d protected. He' has fixed 
 Satan for you.- He says so. He says, ^' I have overcome." Now 
 when you are m such tqntact with Him that you find it out from 
 personal communication, arid from the testimony of the virord, and 
 aL ^^"^Jibusneis of the speaker in the word, the questign of 
 : danger of deception and a.U that' is settled foryou. - What do we 
 Wh?A^v'?^'"^/^^* the believer is throifgh with the Devil? 
 Why Christ wasieinpted m th* wildernesi^ with every temptation 
 that can come upon us, and He overcame, for us, and that iriust 
 fh%"irn«^ ^T.f ",f?,fi"'«hed work for.us aswas Hfe expiatioion 
 luff«rincr .c vfJ^" f^"/ r^!* • ^^'^^ ^^'""^^"^ "^"^ ^'"dy by sickness and 
 f« ?^L"^'- ,*"* ^i^ atXhrist in the garden, when he said "my soul 
 IS exceedingly $ortrowful even unto death." . But if God wants us 
 any longer-^here. He Jiears and answers^rayer, and blessesnthe 
 
 ' IL h«?J u^ ^'\' ^^^^S' ^^ ^^•^ grave .got hold of Him, and tried 
 tfj? k5.'^ '^°**? *" J*^?. S^J"®""**" *»^ t**ey could not do it.' - He 
 triumphed over death the grave and Satan in th«t Idst struggle. 
 He fose and ascended up oif high as a man, tht God-man. He 
 has triumphed over everything, .and triumphed f6r us. Wecan 
 go n through the avenue that He. has made so' pikin, which' the 
 Holy Spim blesses, and we can hav^ all that H«.has purchased 
 
 hihf H ^^^'T «^i !° \ ^'^^ ""^^ ^^'i^ren, put all our wisdom 
 behind pur back, and let the almighty Gcd teadi us. I don't dis- 
 parage learning and phHosophy, but I do say that the philosophy 
 
 Shi i'^nh^ ^'^kP"^^^*""'^ .'**^' **°°'" ^"' 9ur colleges, and the 
 philosophy of the Pagans ,s exalted, and bur ministers and 
 
 ISr»?! ?^,! °u ' *° thoroughly saturate'd with theif philosophy 
 
 . SpTrii'u'w^^^^^^^^ ^o^.;.or^ even^hen'thi ; 
 
 '« f i!'^^~ ?J4^ /«/^«, the Power and ike blessing of this promise 
 M/./!f t^-'/^*'"J=K^^?^39,.„"He that hath beMeved on 
 fl'Jt ? Scripture hath said, out of. his beujr shall floW rivers of 
 Jiving waten Bitt this spal^e He\of the. Spirit, which they that 
 behcyconHim.should]receive;for the Holy Gho^t was not yet 
 
 .r- 
 
 'A 
 
 X 
 
 *■ 
 
,> ** 
 
 ':m--.- 
 
 172 
 
 A week; of blessing. 
 
 \ 
 
 ■f •■. 
 
 ;> ■ '^ •■• 
 
 ^'i^ 
 
 w- 
 
 ry^ ^ i- 
 
 4ftr.^l 
 
 given, because that Jesus -was not ytt-Blonficd," Looking at the 
 glorified Christ, the streairt begins to flow. M;*rk that it fs nbt ■ 
 looking at the Christ on the cross. A greait many people are 
 floundering along in the past, looking at a dead Christ. You 
 canitiOt do' anything wfth a dead Christ. " The^pirit did not 'come, 
 because .Christ \^as not yet gloritied.?' When He was glorified He 
 took His seat in power, and there. He is seated, and you can see 
 the Divine Man, with the eye of thettnind, just as plainly jrs yqu 
 tan see me, when you get away fromme ;' and even if ^u had- 
 never seen me. But had heard jny name, you would still thilk'of a 
 man. You' can think of a human form without any defintjfe fea- 
 , tures perlfiaps, but with a certain expressiftn, that would hjnd th6 
 spirit of that man. A,nd it is the hy man form of Jesus thaftliflds 
 the whole of God in glory for us to see. That is the manifestation , 
 of God. Some people say, tfoct is every where. But yo*>' "^® ^^^ 
 human intellect in that wlay, and y<m worshift4tnmenSify. When-4 
 eyer ijatan finds anyone who is trying to form a conception of ?i » 
 living "Christ, he tries his best tO cause a mist to come Over the 
 mind of that person, so that he caftnot see Christ. ^^ 1 
 
 . • Siicth. . T^ts confidence in the ^tioly Spirit^ though attacked 
 and opposedy, the' stronger it grows. Romans 4: ^o, ,21. 
 Abraham's persuasion rested updh Ms intimate acquaintance, with 
 ' the living presence pf God. ife spoke to him. When Cod ' 
 /promised hiin a son, he did not st^ifger at the age of his wife, and 
 the age of hiniself,^which' according to human calculation ren- 
 •'der^d it irnpossible for the, promise to be fulfille(l. He was so well, 
 acquainted with GpH 'from Jfjiursotial comrr>unication with 
 Him, that ri<^ matter ' wiiaLt that Person said i6 him,, he 
 believed Him", He staggered not' at the promise, and in 
 due time Isaac was born and gr^w up. Then he^eceiveid the 
 command to (jiffeir up his son. Thiit was a stiggermg thing to a 
 , father, if he was a natural man. But Abraham was so confident 
 I ,in <iod that he obeyed Him, and took Isaac to the ahar, and then 
 he had restJri'ection life. He had Isaac given back again as if he 
 , ,r©esjivejjBtoi from the dead And so just as you get this confi- 
 dence :jffiB the SpMt, and go forward to one blessing, vyou will 
 fisjd sor^^reat moutitain peak rising before you, aqd imagine 
 that you Can't get over it; but just go forward in this confidence in 
 tiie hying manifested Godj and He will take you up. over peak 
 rafter peak of the^e obstacPes. , :' Y 
 
 l^i,\%.— This conjidenee 0/ the JHtoly Spirit creates power in 
 prayer.- Faith is a full holding to (lod as to an^tb.er person, wait- 
 . ' ingt)n the living God manifested in Jesus Christ, listeniiig Jto 
 f H*ni, and receiving His words. There comes then a- power ahH 
 b confideiice ihat leads ypu to earnt^^t itnportunate prayer: Notice 
 ' I Peter ' i : 2, > " B ;ing born a^jain, not of corruptible seed 
 
 i|r*V bu# Of iiacqntiptibie, by the \Vprd of/ God, which Jiveth and 
 
 Sin. 
 
 to me t 
 ■ ^ToTmoi 
 
 lypse. 
 • 9rthe ; 
 
 of a>'mi 
 
 very lit 
 a on his 
 ' would ^ 
 
 hispc^; 
 
ing at the 
 at it fs nbt 
 jcople are 
 rist. You 
 '. not come, 
 orijfied He 
 ju can see 
 
 lly ITS yQU 
 
 [( "mxx had- 
 
 thrbkof a 
 
 efini\l; fea- 
 
 d thfe 
 
 tation 
 
 1 h 
 
 th 
 
 ni 
 
 ou« use the 
 y, When^^ 
 ption of ?i ■ 
 le dyer the 
 
 h attacked 
 4: ^o, 21, 
 itance, with 
 Vhen Giod ' 
 s wife, and 
 lation ren- 
 ivas so well, 
 ition with 
 ^ him,; he 
 e, and in 
 ceiveid the 
 
 thing to a 
 o confident 
 r, and then 
 lin as if he 
 this confi- 
 g,vyou will 
 d imagine 
 nfidencein 
 
 over peak 
 
 • .. ■ -f 
 s power tn 
 
 irs_on, wait- 
 
 Hbtening jto 
 
 power ahd 
 
 er: Notice 
 
 )iible seed 
 
 Jiveth and 
 
 & r; % ': 
 
 m-..'- K 
 
 .. I 
 
 A. WEEK OP BLESSING* 
 
 m 
 
 ?^? Um.tT- « VH ^P'V* " **^ ^^"*^ the Incorruptible 
 se?d. James^i ; 18; tells us that, the Father begat us with the 
 
 tw'^'^l''''^- The seed of Cod abicieth in the believer, and 
 
 ^^^J^^T^-^""'' T^^' ''' '^^' ^^^ «f God in him cannot 
 sin. The Spirit abides m Him a|.d points to Jesus. The whole 
 presence, the beginning and ei^d of the Holy Spirit in this d^s! 
 
 S^in^l;:^^^ upon Christ ind^bide J^ Him. 
 
 • Abdrngm Him, he has cverlastmg hfe and resurrection life He 
 •looks for the hastening of the day of the Lord, becaiTse he is 
 
 JjUmg and ready ; because he is'obedient; his'hanS and H s 
 
 VowaTd S'ffe nl'^'^" ^''i °^ ^"^- '^^^ ^P'"* '^^ds him on aiid 
 rSo ^ paths Of righteousness. All t^e time the road be- 
 ^ T^l\^- ^ heavenlies become mSre and more absorb. 
 Stl'^H^'**^**'^*^®^°"'f^<i®"cewe all want in the Paraclete 
 Who^Aete to create wiiMn us the very words (rf po^S 
 God Himself, to keep us alive, keep us humble, and keen us on 
 
 4Tm^W?:"Pr •^ y^V'^ ^° ^^"^•^ °"^ «"'■ salvatiZ wSa" anS 
 SnI ?' ?' V ^"^'^^' ^'''^'''^ '" "^- We are iiv the pres- 
 !;?. ! ^w^ ^""^ o * "^ '"^"- W^ ^'■^ to be humble, and fearing 
 
 ■ and rembling m His presence. God calls Us to trus 4n the S 
 Trmity, and hath sent the Spirit, Who, in His s^jarate wdrk X 
 
 filZX^^%'"'^u''Ir''^^^^^''''^''''^''^''^ an^^rkin us until 
 the work IS finished for us in glory. 1^ s 
 
 4- 
 
 SEVENTH DAY.~MoRNiNt^ 
 
 CHRIST IN 1 
 
 !^^ 
 
 !)■>'•■ 
 
 REV. 
 
 :j|^ 
 
 ES. 
 
 A. ERDMAllfimp. 
 
 # 
 
 W^pfw^^^ ?"^T?r''^T"8^*°*^^ culminatipn qf nne line of 
 rUc.j ^w u^*""*^' ,Y^ ^^^5 had .Christ in the Pentateuch, ' 
 Ch«^in^ historical books of the Old Testament, Christ in thi i 
 
 tn ^»T^^ ^'"T ^"PP^^*"' ^^"^t «" the Gospels It belongs 
 TnW "'^"''P^v^Tu*™^l"'P'^^•"8^°f ^ the Epistles. 
 
 iKlS^'^f'^.t'^u" have the.culminagon and climax of this study, 
 Wh^eof the brethren will present tff'us^Chti'st.in the Apoca- 
 • A?^ i^li T ''^"^^"^be'" that if anywhere the person and work 
 S^:^^/S?^^!i^t?!"^^!^^t, it is in.the Epistles, I heard 
 
 ».A..i>i • r --"—-"•",* "iwi»^wui US iiwm lonn 12, " Sir, we 
 
 i^t^lnr^M"'- • ^^ ^°°^r'^ **Hit andpWhed Christ to 
 his people. Now, it ,s one of the grand features of the pre,n?iU 
 
 -^- .,-C 
 
"♦•» 
 
 
 't 
 
 
 >!*' 
 
 *>!> 
 
 ':^."- 
 
 ih^4 
 
 ' •'- J^nial doctrine that it magnifies the person as w 
 ^- jpf Christ. And 1 would say just here, that if thei 
 
 '4%lik-. 
 
 
 t:v. 
 
 ■"?*! : 
 
 I, 
 
 A WEEK OP tiLESSltJCV. 
 
 well as the work 
 ;re were no other 
 Veason for emphasizing this' and proclaiming to all ^ound us the 
 doctrine of the pre-millennial coming of Christ, this one reason' 
 would be sufficient. Remember that Christ comforted His dis- 
 ciples with the words, " I go to prepare a place for you, and if I 
 giy^'l will come again, and receive you unto Myself, that where I 
 am there ye may be also." Remember that it is the climax of the 
 believer's hope, the blessed hope of being with the person of 
 Jesls, when He shall come to take us to Himself. 
 
 I win first,call your attention to three texts. . In i Titus we have 
 'a thVee-fold division of the New Testament. "The grace of God," 
 (which- meaijs the suflTering divine Redeemer), "that bringeth 
 Salvation hath^ppeared unto all men," (we are told of that in the 
 lour gospels), '* teaching us that denying ungodliness and worldly 
 lusts, we should live soberly, righteously and godly, in this\present 
 aige." (That ^s the burden of the epistles). " Looking to the 
 blessed hope of the appearing of the great God and, our Saviour 
 Jesus Christ," (which is the burden of the last book of the Bible). 
 There you have the division. The grace of God, the Jesus, the 
 Christ, whom we have in the three departments of the New Tes- 
 tament. Christ in the Acts and the Epistles, where He is the one 
 who is teaching, and Christ as the blessed hope of His people. 
 Incohnection with that, take Mark i6: 19, 20, " So then after the 
 Lord had spoken unto them, he was received up into heaven,- and 
 sat 6n the right hand of Qod. And they weiit forth, and preached 
 everywhere, the Lord working with them, and confirming th^. 
 word with signs following," and Acts i; i, 2, " All that Jesus began 
 both to do and to teach until the day iti which he was taken up." 
 Thus we have the record of what Jesus began to do and to teach 
 until He was taken up, and then we find what He carried out 
 after He had been taken up into the glory. The emphatic word 
 in this ist verse of Acts, is "^^^a«," which is emphasized in the 
 -Greek. This verse therefore, is^ kind of link between the four 
 GospeljS' and the rest of the New Testament. The book of the 
 Acts is a background we may say to the Gospels. All that 
 
 - follows after Christ's ascension, is the Continuation of thenn. This 
 also, secondly, gives equal importance to the writings of Paul* and 
 Peter, aii^ John and James, ^and Jude, as to the writings of 
 Matthew, Mark, Luke rfnd Johk One of the exponents of the 
 higher criticism, in objecting to the Westminster confession of 
 faith; bases his argulnents upon the fact that of the proof texts 
 
 "^iven, those taken from Paul's epistles outnumbered' those taken* 
 /from the rest of the New Testament, and says, "The Calvinistic 
 doctrine, the^t>nfession of faith of Westminster, is founded more 
 on the words of Paijilt]handn the #6rds of Jesii?, or the rest'of the 
 
 - .Bibte '^ UQWI^AtpigiisoQ in that is, that hejtffirms that all parts of 
 
 the Ribl 
 progress 
 set out a 
 I was ti 
 Paul in 
 because 
 His com 
 he didn'i 
 this, tenc 
 the whol 
 For ever' 
 
 tsjust as 
 
 Marky L\ 
 
 unity, the 
 
 that is.se 
 
 Ijp Johi 
 
 show you 
 
 ceive of 1 
 
 chapter w 
 
 world, ev( 
 
 pray r.foi 
 
 Me throu] 
 
 ciples thj 
 
 responsib 
 
 'In the J 
 
 ministratii 
 
 we have it 
 
 19. 26. T 
 
 arrested a; 
 
 prison doc 
 
 In Acts 
 
 and direct 
 
 Holy Gho! 
 
 fifty times 
 
 ApostleSj' i. 
 
 book of th 
 
 Lord Jesus 
 
 Holy Gh OS 
 
 whoappea 
 
 and fitted ! 
 
 Peter iujt^ 
 
 •22; 18; ^ci 
 
 Paul says t 
 
 in Ephesia 
 
 which was\ 
 
 Anotheri 
 
 i'^Nw?" 
 
 
 -m 
 
'' W'r'^.' '* '^ 
 
 '••<•:■' 
 
 ''V • -vr^' 
 
 ■\\ 
 
 v\ 
 
 V-;- 
 
 the Work 
 c no other 
 nd us the 
 ne reason 
 d His dis- 
 1, and if I 
 ,t where I 
 max of the 
 
 person of 
 
 js we have 
 :eofGod," 
 t bringcth 
 that in the 
 fid worldly 
 biis\present 
 ng to the 
 ur Saviour 
 the Bible). 
 
 Jesus, the 
 
 New Tes- 
 I is the one 
 [is people, 
 n after the 
 eaven, and 
 d preached 
 irmih^ th^. 
 esusbegan 
 
 taken up" 
 id to teach 
 :arried out 
 hatic word 
 ized in the 
 in the four 
 ook of the 
 . Ail that 
 lerti. This 
 Df Paul* and 
 writings of 
 jnts of the 
 nfession of 
 proof texts 
 those taken 
 
 Galvinistic 
 inded more 
 i resfof the 
 t all parts of 
 
 I 
 
 A WEEK QF BIESSINO. 
 
 ■1 ' ;^-- 
 
 'S^ 
 
 *rIl.L««'' |?ave not equal authority. He does not recognize the 
 ?.t ?^ff L fi''7''^*J°">'*'^^ '"'"*^ ''^^^' ^*^^ ««t so clearly or fully 
 I w^^ tnlH h ' ^""^ afterwards had to be corrected in a measure^ 
 I was told by a young graduate of a theological seminary that 
 wi'". k" ^''' ''"" emphasized the second cominrSf ChrU^ 
 HTs>nlwfa''\'1 y""'^K,"^an then, and all alive whh Ihe hope of 
 His comiiig ; but that afterwards, when he wrote the other letters i 
 
 S^^l^ndi^f^?^"'^-^'"' ^°^^""^ so much. Such ^ridci^'S^ 
 thi '^h^i Sm^^- disparagement of the doctrine of inspiration of. 
 th^ whole Bible, is dishonoring to Christ and the Holy Ghost 
 For every word that /.JU. CAftsf has morder through flisTrit 
 Moym^^pon those writers after His ascension into the glory % 
 Vr^l'l T''' r'l^^^t^lf <*s for anything you find in^fatthew, 
 frSf.\if^\^'^\ This makes the New Testament a divini^ 
 
 Aji John i6: 13, 14 we have the promise, " He (tto Spirit) wiU " 
 show you things to cpme. He shallgJorify Me : for^He Ihall re" 
 ceive of Mine, and shall shew it unto you » In the seventeenth 
 chapter we have Christ Vpraye., - As ^hou ha^ s^t Mel^uTISe : 
 world, even^so have I also sent themaCnto the world. ... Neither 
 prayj.for these alone, but for them also which shall believe on 
 Me through their word." You see the Lord promises to h's d°s"' 
 aples that thejr shoald spe^ His words/consequ ntl "hc ^ ^ 
 responsible for the results. f . - ^ n y nc is 
 
 -Jti the second place He s^uM this % His own personal ad- 
 ministration m the foundmg and the spre .ding of the truth This 
 
 m^r^^'^l^^^'^'?u^^'"^'"^^^ in cSr subject. Acts^! 
 ^'J^A A Apostles had been testifying at Jerusalem, and were 
 arrested and put m prison, and the an^el of the Lord opened the 
 prison doors, and let them out; and tod them to preach : 
 
 e. AA^'^^}, l^' '^ was the angel of the Lord who came to Philip, 
 and directed him. The Acts is often called the epistles of tKe 
 Holy Ghost. That IS true. The 'Holy Ghost is mentioned soiSe 
 fifty times mjhe Acts And you. may see in the Acts of the 
 Apostles, as the acts of the Holy Ghost, the equal truth that the " 
 book of the Acts of the Apostles is the book df the Acts of the 
 Lord Jesus Chnst, glorified through the presencCand power of the 
 Hojy Ghost. For example, in Acts 9:5. It was the Lord Jesus 
 
 rndl^.Ti?^Y •^f^^'^^r"'^^ P^^ ^""^ his commiision 
 
 and fitted him for It. In Acts ii:8,^fie Lord's voice'spake to 
 mer in,th^visiori. So also in Acts 16: 10; Acts i8: 9, io; Acts - 
 22: i8;^cts 23: 1 1, we have the same tiling In Galatians i • 12 
 Paul *ays that Ch ist revealed the dofiri^je to him, arid not man' 
 in Jiphesians 3; 3, H* spoke of the revelation of the Lord lesus 
 which was given to.him. ,; ^-"ru jesus 
 
 Another line of argument (9 prove that Christ 'ji retpops^ibl^ 
 
 ■N,H ■. v,/.- 
 
 fi? 
 
■', -■■-'. v^V«.:,..l 
 
 I . I -.. 
 
 / 
 
 \;i 
 
 
 176 
 
 A WEkK OF BLESSING. 
 
 of the apostles. If you gather together froth the 
 
 for,th9 language . . _ 
 
 Acts aiid the Apostles,:the, sum and substance «. *..»... »v-v.....b- 
 gg^ will find that there are five great topics which include every, 
 
 1. Jesus Christ, the Son cJf God, incarnate. ^^ ^ / 
 
 2. Jesus Christ suffering and dyinjf as a vica^iftil«*^acr>fice. ^ 
 
 3. Jesus Chrt^, the incarnate Son of God raised a«ai|froni 
 
 4. Jesus Christ, exalted to the right hand of God, sendiMWiown 
 ,e Holy Ghost upon His people, to dwell in them, ®»d gather 
 
 em into the Church. j. . ^ ^ ■ ui ^wi*. ! 
 
 5. Je$us4hrist coming again m- personal apd visible inajcsiy 
 
 and glory to receive His own with Himself, and set up His king* « 
 
 domover th^ renewed earth, and redeemed nations. We^ see • 
 
 -that the epistles are directly C9ncerned with the person _of the 
 ' Lord Jesus Christ, based upon what He is. and whal tie has 
 
 . Another line^ 1$ the freqiiency and use of the titles of our t6r4 
 in the epistles. Leaving out the personal name of Christ,^ Jesus, 
 which, of course, occurs the oftenest in the gospels, ^e _find that 
 the other titles of Christ super-abound in the epistles. Christ, or . 
 "The Christ" occurs fifty-eight times in the Gospels at»d the Acts ; m 
 the epistles, upwards of two hundred times, "Christ Jesus, or , 
 "Jesus Christ," will be found in the Gospels five^times; in the Acts 
 fifteen times; in the epistles fifty-two times. Avery significant 
 fact is, that in the Acts we have "Jesus Ghri^," m theepistles^ Christ 
 tesus » 'Christ Jesus" is the resurrection title, the one who is evet 
 above teaching, and guiding, and directing. Again you ^havc 
 "Christ Jesus our Lord," or "Lord Jesus Christ," the full title, thirty- 
 two'times in the epistles, else^vhtre only six times, and that is m 
 > Acts. We have "Lord Jesus" in^' Acts ^ight times, in ihe epistles 
 eleven times. That is ttj, sase^'that out of nearly four hundred texts 
 in the' New Testament, wber^ these several titles are, about three- 
 .fourths of them arefpu^d ini(^e epistles. Are you gomp? to tell^ 
 . me that Christ is not in th^e.^pistle^?- - _ 
 
 Again, .all the Epistles are connii^cted with Jesus the Christ, 
 '^ risen and exalted. Of course, Paul never saw Christ in the flesh, 
 but only iji His glory. Christ Appeared to him at his conversion, 
 and again afterwards. It is v,ery significant that the most of the 
 . epistles to the Gentiles were written by the Apostle who had 
 never known Christ in the flesh, but who knew ^;Iim as the glori- 
 fied and exalted one. " ; / • /-u • ♦ 
 Again, a key to*ome of these epistles will show us how Christ 
 is found in them. * The great key to Romans is qhrist .the righ- 
 \ teo6sness of Godt cbhtrasting, text, Christ the wisdom;and power 
 of God with the wisdom ahd power hi the worid. The key'>tq 
 dalati^i^KXiTrist the efficient justifi^er of ^the sinner, and his 
 
, ^ 
 
 
 r 
 
 l^'M 
 
 A WEEK. OF BLteSSINa 
 
 .177 
 
 r from ttie 
 teachings 
 de every- 
 
 ifice: 
 tjain from 
 
 li^pdown 
 Hd K%ther 
 
 e tnajcsiy 
 His kihgi 
 
 We see>.' 
 lOiJ of the "' 
 It He has 
 
 r bur L<ird 
 t,^ "Jesus," 
 
 find tHat : 
 Christ," or . 
 he Acts; in '. 
 Jesusj" or I 
 in the Acts 
 significant 
 tles^Christ 
 who is (Bvefc 
 
 you have 
 tUie,thirty- 
 d that is in 
 the epislles 
 idred texts 
 bout threC' 
 )i»g to tell^ 
 
 the Christ, 
 in the flesh, 
 conversion, 
 nost of the 
 » who had 
 s the giori- 
 
 h^QW Ghrist ' 
 
 t^he-righr^' 
 ° attd piower 
 ?He key'Hq ■ 
 er^ attd hii 
 
 m 
 
 ^%r 
 
 \. 
 
 freedom. Ephesians, Christ and the Church, or ihc headship of 
 the Lord Jesus Christ. Colossians, Christ and life, and its com- 
 pletcncsl Phiiippians, Christ our model, or mould, into which 
 
 ; the belfever is run, dnd takes his shape atid character, and th^ 
 motives that actuate his life and his service. The key to Theska- 
 
 Romans is, Christ the coming one. In Timothy and Titus, Christ 
 IS seen among the Churches, keeping them, and arranging ft>r 
 tn«if admmistration. Hebrews speaks of the .superiority -^f 
 Christ -greater than Moses, o Aaron, or Joshua^ or iny of th* 
 great men of the Old Te^iBment. James speaks :of works and 
 overooming, cvidendiig faith in Christ. Peter has Christ comittg,\ 
 
 . ^ajid the kingdom. ^(^: ■ ;•- .' :-^-, ,>i^"V-.. V 
 
 .Another line of iliought— tjie fuhdarapntal liie^^undertying V 
 all the Epistles is that all truth, all spiritual experience, all life, 
 5^pe,ioy, wisdom ->all things are in Christ. You will find it ^ 
 delightful study to go over the Epistles and just look for the 
 phrase, " In the Lord," "In Christ." And you wtltbe astonished 
 tosee what^we arein Christ, and what we havjs in Christ, and in 
 the Lord. It occurs more than one hundred and fifty times in the 
 Epistles. It is found fourteen times in the first chapter of Ephe- 
 Siins. The Churches are in Christ, believers ate in Christ ; they 
 are found in Him, preserved in Him, saved and sanctified in Him. 
 Built up in Christ : their convers.nion,> their thoughts are in 
 Christ : -they walk, they labor, they suffer, and rejoice, they con- 
 quer, they triumph in the Lord. They do all things in the. name 
 of the Loi-d Jesiis Christ, coming thus to the Father in ' Him. 
 This being in Christ leads Also to the cohqtrcst over death which 
 •conquers everything else, for we find that they who die in the 
 Lord, sleep in, Jesus : they are dead in' Christ, and when He^ comes 
 again they rise in Him, and they shall appear: in Him, and reign, 
 with Him, \^vcrything the believer has or* hopes to have, is in 
 Cto-ist Jesus. . , -^ 
 
 Again, the person and >york of Christ is very distinctively seen 
 the Epistles. Creation is there, by Christ, Colossians i: i6, 
 V» "For by Him were all things created," &c. In Hebrews i 
 
 '2, and John 1: a, we see all things made by>. Him. His essenti 
 divinity is taught in Phiiippians 2: 6, *' Who being in the form 
 God, thbught it hot robbery to be*equal with tlbd." He was ^ 
 Colossians 2: 9, "For in Him dwelleth all the fullness of the 
 Kead bodily." Then the divine purpose, salvation in Chr/st, is 
 seen in tlte Epistles, i Cor. i: 21, " For it pleased God 1^ tlj 
 foolishness of preaching, to save them that believe." He p/eached 
 Christ and Him crucified In the second ch pter of Coyin„tfiian! 
 ; Paql says, he "determined to know nothing among men 
 Christand.Himxrucified"— that is, that Jesus was the 
 ; Messiah of the Old Jestamentv a^ He was tb4. Crucified 
 
 „ One,v_ .Epheisiahs 2:|i|>, and Ephesiaqi 3:, 2, and jlel^iews 
 
 - give ills thesame thing. , «* v 
 
 
 
 \ ,■ - 
 
 
 \ . 
 
 
 A 
 
 
 :^| 
 
 i».- ' 
 
 ,^^ 
 
 - * 
 
%':-m-'^i; 
 
 
 % 
 
 . >7» 
 
 A Week oV hi.fessiKO. 
 
 m 
 
 '" Again, ihc incnriiation and humiliationof Christ are seen in t|je 
 Epistles Romans 8: 3,** God sending His own Son in the hke- 
 ness of sinful fles^i, and /or- sin, cdndenDned sin in the flesh." 
 Phiiippians 2: 6-8, "Who being in the fornm of God . . . made 
 Himself of nd reputation, and took upon Him the form of a sei- 
 vant, and was made in ttie likeness of men, and being found in the 
 fashion of a man, he humbled himself and became obedient unto 
 death, even the death of the cross." Also i Tin»othy 3: 16, '! God 
 was manifest in the flesh, justified in the Spirit, seen of angels, 
 preached unto the Genties, believed on in tne world, received up 
 fnto glory."- Compare John 3: 16; i Timothy 3; 16, and^a Timothy 
 3: 16. His High Priestly work is spoken of in the Epistles. 
 First, His sacrifice as Victim. Rom.'5:6-8, tells us Christ died 
 fpr sinners. " For whilrf^ we weife yet without strength^ in due 
 time Christ died for the ungodly, v^. ^ . God commendeth 
 his love toward iis. In that, while were yet sinners, Christ died for 
 tis." Also read Ephesians 5: 2; i Peter 7: 19, where We- find 
 Christ spoken of as the sacrifice and the victim. In the second 
 place, He is our mediator and u conciliator. *' He was made sin for 
 us." Ephesians 2: 13, 16, *' But now in Jesus Christ ye who 
 sometimes were far off are made nigh by the blood of Christ. .. . 
 He hath broken down the middle wall of partition, etc." i Tim. 
 
 ' 2: 5, "For there is one God' and one Mediator between God and 
 man, the man Christ Jesus." i Peter 3:18, Christ as intercessor. 
 We find Him under this head in Hebrews^4: 14, where we have 
 the sympathy of an High Priest who sympathizes with all our in- 
 
 ,,firmities. In Hebrews 7: 25, we have the phrase, " Seeing he 
 ever liveth to make intercession for them " Hebre>Vs 9: 24. "'He 
 appears in the presence.pf God for us." In these texts you have 
 a progress of pleadine. Appearing in the pr«!sence -of God it 
 more than interceding for us. That means that He is our rejite- 
 sentative, our head. When we are persecuted He is persecuted*. 
 If we are touched in any way, Heis touched. ' V C 
 
 lniJohn2:i, He is called the Advocate. We have two advo- 
 cates, one here, the Holy Spirit, who makes up the case anfj 
 knowsall the circumstances, and gathers up all the facts, and 
 each weakness and sin, then the other advocate, Christ, lays it be- 
 fore the Father and says, "Father for my. sake." 
 His exaltation is made manifest in the Epistles. Ej 
 
 ' 22. "That in the^dispensatiSn of t^fe fulness of times he mij 
 gather together in one all things in' Christ, both whidi are^ 
 faestven, and which are on earth: even in Him." In the latt,|r part 
 of that fhapter you have Cljrist exalted over all things. 
 
 His headship over the Church. Eph , 4'- i5. ^6, gives' us this 
 idea of Christ as the head of the Church. Ephesiahs 5: 23. 
 
 ,*' The husband is the head of the wife, even as Christ is the head 
 
 ' of the Church. In the 25th verse, ^Husbands love yOur wive*. 
 
 . even as Christ also loved the Church and gave Himself for it." 
 
 ■J 
 
 
/■'.•■■■r 
 
 v1^:, 
 
 len in the 
 the like- 
 le flesh." 
 
 . made 
 of a sei- 
 ind in the 
 lent unto 
 1 6, '!God 
 f angels, 
 ceived up 
 Timothy 
 
 Epistles, 
 irist died 
 li> in due 
 imendeth 
 t died for 
 
 We- find 
 e second 
 ide sin for 
 
 ye who 
 irist.'. . « 
 ' I Tim. 
 God and 
 tercessor. 
 we have 
 II our in- 
 eeing he 
 
 24/" He 
 you have 
 f God is 
 mr reiite- 
 irsecuted*. 
 
 wo advo- 
 case anf^ 
 acts, and 
 ays it be- 
 
 1: io,^b), 
 he mighti 
 ih are^iii 
 att,|r part 
 
 :^us this 
 fjs 5: 23. 
 the head 
 mr wive* 
 for it." ' 
 
 V 
 
 A ^BBK or DLCSiiINO; 
 
 179 
 
 The ftiture glory in'Christ, and Christ -Himself <appearin|: in 
 glory. Romans 8t 17. "If sa be that we spffer with Him^ that 
 we may bealso glorified together." Our glory wi|l be with the 
 person of Jeaus, when He receives His.glory ' When He appears, 
 the Church is to be manifested in glory with Him, Christ also is 
 to be glorified in His saints. Eve^-ything endured (or Jesus Christ, 
 every sacrifice made for His sake, wiU ,iif"st)m^v#ay add to the 
 glory of Christ in that great day. fddn't wonder ^jthat Paul says 
 ** I want to have the sufferings that Christ had. I^Want to endure 
 all things for Jesus Chdst, not that my crown may be brighter, 
 buf%ecausje He is going to be glorified by it.'^ Christ's own royaii 
 glory is (:qnnected with the Church. , 
 
 In CQnausion, Christ is presented to us in the Epistles, ifi all the 
 completeness of His own person, His humiliation, sufiering and 
 death. His resurrection, ascension, exaltgition and coming again, 
 lie is our redeemer, our ransom, ouv life, bur wisdom i^txd strength, 
 our resurrection, our glory. All this in the Epistlesi, There is no 
 other theme in these writiiigs. All are strung on a gblden cord 
 like a succession of brilliant Jewels strung on a got^n thread. 
 AH I have to say iit conclusion is, HaUelujah. What a Saviour !. 
 
 SEVENTH DAY.— Afternoon:^ 
 
 ■J 
 
 The Missionary Meeting' on Wednesday afternoon was ad 
 dressed briefly hy Mr. Frost, Secretary-Treasufiu- of the China 
 inland Mission, Dr. Piersbn, of Philadelphia^ andj^r. Blackstone 
 'pf Chicago. . > , , ^ 
 
 \ Mr. Frost very briefly touched upon the events which led to' his 
 :i'emoval to Toronto, and. to some of the trials and blessings he 
 had experienced in that city. ..ml, . 1 •• 
 
 Dr.' Pierson s^ that he could not begin to say awy'thittg ^abbot 
 taiissibns in the short ' time at his disposal It would take that 
 lofig to lay the foundation. He gave a few incidents in connec- 
 tioh with his tour through Erfgland and Scotland, where he had 
 be^n sent to speak upon the subject of missions. ^•' 
 
 He was satisfied that the methods of^^kMChina . Inland Mis^ 
 
 siori were apostolic; \hat the underiakin 
 faith and in dependence,, and immediate 
 wers to prayer was the apostolic mode; 
 more and more in favor of that way of doi' 
 He said that the Church as yet had not b^un 
 While in SflUland be* saw the ma; 
 
 ■-^ 
 
 S^a 
 
 v# 
 
 ork for God in 
 
 to, God for ans- 
 
 was becoming 
 
 ve as they 
 States tl\^^ 
 
 \ 
 
 / ■.. 
 
 ^% 
 
 *■ * 
 
 
■« 
 
 iSflf 
 
 ■\ 
 
 ".p*^ • 
 
 
 •« 
 
 A WKEK Cur BL£a91Np. 
 
 annuity which 
 himself destitu 
 of Hamilton, 
 He was 4cle 
 more than Jj^ a 
 
 had. formerly belonged to Robert Haldane, when he became In. • 
 terested in missions. So much was this gentleman interested, 
 that he had sold his estates for ^£35,000 sterlinK* and had offered 
 that money for the establishment of a mission in the City of Hen- 
 ares, the centre of Hindoo idolatry. The mission was not estab' 
 listed, for one of the directors of the East India Company hav- 
 ing control then, had said thaf he would rather a band of devils 
 should come there than a band of iViissionaries. The' plan had 
 been defeated, but the savor of that splendid gift was still in the 
 nostrils of Scotchmen as' a sweet savor. At another of his meet- 
 ings he noticed an old man leaning upon the arm of an "attend- 
 ant, and upon enqnirv was told that he was David Fatofi, who had 
 given j^200,ooo to missions, his whole fortune, equal to $1,000,000. 
 H^ had mentioned the needs of the McAU Mission at the meet- 
 ing, and he was afterwards told by ipr. McAll, that David Paton 
 had sent hirn j^25x^;^|rling, which he had saved up out of a smalt 
 
 had secured for him lest he should leave 
 
 •lasgow, he heard of a man by the name 
 
 died recently, seventy- three years of age. 
 
 Vater supply office, and had never received 
 
 r, out of which he had given j(J2o a year to 
 
 various benevolent purposes, having lived in the cheapest manner 
 
 . possible in order to accomplish this. When he heard this, the 
 te&rs rah down his face, and he felt, he said, that he had never 
 given anything to missions. Christians should not say, "How 
 much can I give to the Lord and satisfy my conscience;" but 
 " How little can I keep for myself to satisfy my actual necessities." 
 There are ;£6,ooo,ooo,ooo in the coffers of British and American 
 
 ' Christians, and out of that stupen(^s amount only ;^2,ooo,ooo are 
 given for missions. 
 
 The China Inland Mission 4)roposed with God's help to give the 
 gospel; once at least, to every Chinaman, within the next five 
 years ; and he thought their plan was feasible, and- might be done 
 wtth a littfe consecration. And yet they were in the 19th century, 
 in the last years of the 19th century, and the gospel has never yet 
 been preaqhed to all the world. If they should get to the centre 
 
 ' of Africa to day, from Liberia, and descend the eastern, slope of 
 
 the Guinea mountains, they could tsass over 3,oco miles, with a 
 
 vbreadth of 400 miles north and south, and they would not find a 
 
 ' .single missionary for the 93^000,000 people there. T^hey could go 
 south of that line into the Congb, and east to the great lakes, and 
 pas^over 1,200 miles north and south, over a • country Containing 
 40,000,000 people, who.never heard of, Christ. He wan,ted to see 
 the'day when the Chr^tian Churchy would get down on their face ' 
 before God, and repent for their abominable iniquity regarding the 
 
 ■ heatlien world. /If the people of this world since the year one, to 
 
 ^^ ^l|ie present>tin^, who h^ve lived, and suffered and died,>^re to pass. 
 
■0 
 
 A WKKK or BI.KS«#*I<1. 
 
 *■■.'■■■",■ 
 
 by ftt the rate of one .1 second, day nnd nijplt 
 years for them to p.iss, and the great niujoit 
 toth,c grave and nevrr heurd of Christ, 
 borne testimony of Hint to alt nations. 
 
 lit 
 
 1,100 
 
 down 
 h not 
 
 PALESTINE-- -THE LAND AfUl THE PEOPLE. 
 
 BY WM. R, iM.ACKSTONK, ESQ., OAK I'ARK, WA*. 
 
 I 
 
 T may be assuming to make the article so emphatic, but «ye 
 believe it is quite proper. It is so used in the Scriptures. 
 
 ♦♦The Plea- 
 
 1 he land was given' to Abraham. Daniel calls it, 
 sant Land," (8: 9,) and " The Glorious Land," (li : 16). God says ~T^ 
 it is, "The Land which He espied for Israel." "The glory of all 
 lands.'' Ezek 20: 6 So the people of Israel are called the 
 "Chosen ones." (i Chron. 16: 13). "A Holy people unto the 
 Lord." *' A peculiar people above all the nations of the earth." 
 (Deut. 14: 2). " "^ 
 
 It is said f Israel, " The people shall dwell alone ftnd shall not 
 be reckoned 'among the nations.' (Num. 23: 9). 
 
 All ante-diluvian history, and for four centuries thereafter, alto- 
 gether nearly twenty-one centuries are disposed 01 in the first 
 el?v6n chapters of jQenesis. All the rest oi the Bible history per- 
 tains principally to Israel, or, to Gentile Nations, because of their 
 relation to Israel. Surely we have a scriptural foundation for say- 
 ing, " The Land and the People." Their history embraces millen- 
 niums. Over thirty-eight centur es ago God called Abraham and , 
 said, *' I will make of thee a great nation." They were hoary i 
 with age when Rome was born. They have seen Babylon, Egypt T 
 and Greece pass away, and other Western Nations ai;e to them as 
 only fleeting epnemera. ^V 
 
 , Israel has been a superior nation in material development. In 
 "riches, she has surpassed all others, proportionately, especially 
 under David, Solomon and Hei'od. 
 
 , AHer palaces, and, notably her Tabernacle and Temple have : . 
 been the marvel of the world, furnishing in their symbolism deep 
 mines of truth, food for the closest student. Her political economy 
 providing an inalienable inheritance for every family, i>, to-clay, 
 the very best basis of true government. 
 
 The Theocracy furnished a perfectly infalli|)le* executive. Lack" ^ 
 ing this,rall modei'n socialisiic schemes can*" bring nothing but 
 ;chaos. ^ 'VV . - ^ . 
 
 But it is in her religion that Israel stands pre-eminent above all 
 Qther nations. Her Divine oracle with it^ revelatPon of truth, itJ| 
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 iBx 
 
 A WEEK OF BLESSING. 
 
 ■ff. 
 
 forecast of the future, its ceremonials, types and| morar teaching, 
 is without a peer. 
 
 "What advantage then hath the Jew ? Muchle very way, chiefly 
 because that unto then? were committed the Oracles of God." 
 
 We despise the Jem, call him old r4gs and icon, forgetting that 
 through him and hiij) alone, we have received^the Word of God. 
 
 All our consolation and hope for happinea/, beyond the grave, 
 comes through God's revelation made to tho'Jew. 
 
 No nation has suffered like Israel. Proud and haughty in their 
 prosperity they were constantly falling into the most (Grievous 
 sins of idolatry and unbelief, for lyhich w^r, pestilence and famine 
 came frec]uently upon them. • 
 
 Often in the siege of their cities, haj^e they become so grazed 
 with hunger that they would eat hurafan flesh, Jerusalem, thftir 
 capital, has more than once been sWpt clean with the bc^som of 
 destruction amid woe and carnage tMat make the ear tingle. 
 
 Twice have they been altogether emptied out of their .land, 
 millions slaughtered and the remnant scattered to the four winds 
 of the earth. And now after eighteen centuries of this latter dis- 
 persion, behold this- astonishing anomaly in the the earth. A 
 La'nd without a people I A 'people without a land ! 
 
 Once in A.D. 135, they made/a desperate effbrt to regain their 
 land. But their seige and overthrow was a scene' of fearful 
 carnage. 
 
 With occasional respites tj^eir history since, has been one long 
 era of persecution. Theyjlourished in Rome somewhat, even 
 'joining m the persecution/bf Christians, up to the time of Con- 
 -stantine. Since then foi 15 centuries Isreal has truly been 
 "the Wandeiing Jew," Mth garments torn and feet, unshod." 
 In the 6th i& 7th centuries -they suffered fearful persecutions 'at 
 the hand of the Franks And Visgoths. In 627 the Mohammedans 
 overthrew their Kingdom of Homeritis in AVabia. In t020 
 
 from England. In 1096 the Crusaders 
 r' by trying to murder all the Jews- in; 
 submit to baptisms. 200 who had thrown 
 Uiine were dragged qut,^ and butchered. 
 Crusade began' in ^hfe same niaaner. 
 Finanqial injustice, was heaped upon them. ^Louis 7th, released 
 Crusaders from debts to the Jews. . Henry 2, of England^ 
 ordered them to leave, to extort money. In fi8, Philip Augustus 
 seized the Jews in their synagogues, imprisoned them, cancelled 
 debts due them, confiscated their property, and ordered them to 
 quit Francje immediately. Henry 2 levied 60,000 pounds, to defray 
 Crusade expenses. At the coronation of Richard i, the populace 
 slaughtered every Jew they could find, and after plundering them 
 set fire to their houses. The Governor of York Castle offered 
 them protection ; here they were bes e iged, and rath e r than fall into 
 
 Canute banished the 
 -began their "Holy • 
 Europe who would ribi 
 themselves into the 
 In 1 1 46, the second 
 
 r'' 
 
 '.■ ■ i 
 
;'.-#^ 
 
 r 
 
 '"«; 
 
 *•? 
 
 A WEEK OF BLESSING 
 
 the hatids of the Christians they slew their wives and their 
 childl-en, burned their property, drew lots iand killed each other. 
 Edward i» of England decreed that the Jews and all they possess 
 belong to the King, -and said he would tak^ ouj^alf and leave them^ 
 .the rest. About this time it was a genecgk) 1|t^^ in Europe, especi- 
 ally in England, that if a Jew became^ C^istian his property 
 was confiscated to test the sincerity of b?s ctfti version. King John 
 imprisoned them to discover their possi||jUQiis, then by cruel 
 torture extorted enormous amounts (^^;!h^ney. One man. at 
 l^jtj^l was ordered to have a tooth extiracted every day until he 
 had paid looo marks. Pretexts wer^ sought against them, name- 
 ly, accusing them of somecrime. «ln.i3|f3f.o thebody of a girl was 
 found in the Rhine. The Jews dfCowigne were accused and 
 the Bishop finked them 42CHDgjecesc>f silver. John of Portugal had 
 a Jewish physician. He was accuisei^ of poisoning hi,m; and the 
 Jews had tojjjay a fine of 50,000 lerowns. In 1215 the Lateran 
 Council ordered the Jews to weat "A ^distinguishing mark, and it 
 was' a death penalty to marry a .^mstian or have a Christian ser- 
 vant. In 1492, the same year in which Columbus discovered 
 America, the most fearful calamity came upon them. Ferdinand 
 and Isabella banished them from Spain. The edict read as 
 follows .'—"Seeing that the Jews of bur cities induce many 
 Christians to embrace* their religion, particularly the nobles of 
 Andalusia, for this they arebanished under the severest penalties." 
 iV\ms death if found ia the kingdom after four months, unless 
 ^^-'they embraced .Christianity. A Jew offfflrsid 600^000' crowns in the 
 t* name of his nation for the revocation J^this e%l!l. The sover- 
 eigns were inclined to * relent, but ilia? inquisitpr, ToVguemada, 
 with crucifix in hand, advanced into tTheir presence saying, " Be- 
 . hold Him whom Judas sold for thirty pieces of silver. Sell ye 
 Him now, for a higher price, and render an account of our bar- 
 gain before God " "i The Sovereigns trembled before the Domini- 
 can. Nothing was. left for the Jews biit baptism or exile, and 
 800,000 of them left home, country, synagogues and graves of 
 their kindred rather than abandon their religion; The world's 
 sympathy was aroused when 100,000 people .were made homeless 
 I by the Chicago fire, but in Spain 8oo,doo, with a lofty spirit of de- 
 I votjoh, went Out, not knowing where. Their property was sacri- 
 I ficed, many sold as slaves throughout Christejidom. Many were 
 . lost on the way , to Africa, "like lead in the sea/' A pla^^ue broke 
 .Oirt on one ship, and the captain ascribed it to thetn and set them 
 on a desert shore. Some got to Genoa where, famine- stricken, 
 they w(E;re met by priests on the shore, with crucifix in one hand 
 and bread in the othier. Portugal allowed them to enter under 
 poll tax, and a new king, called Emanuel, was inclined to protect 
 them, but he niarried the daughter of Ferdinand and Isabella,, 
 and became, under her influenicet more barbarous than her parent 
 
 --im^' 
 
 ^: 
 
^ 
 
 r- • 
 
 184 "^ 
 
 ■1^. 
 
 A WEEK Oti' BLESSING. 
 
 \ 
 
 ^Ision. A $ecret order was 
 given to seize the children under fourteen. Ports were named 
 and then suddenly changed. • All this /vas done to the Jew in the 
 name of Christianity.. Pope Alexander VI. conferred the title of 
 Catholic on the Crown of Spain for this monstrous cruelty. So 
 thfe story goes on, banishment, extortion, and murder. In 1545, 
 5,OQo Jews and thejr houses were burned at Salonica. 3,006 
 houses were burned and 50,000,000 crowns of property obtained 
 in Constantinople., It was no better in Protestant countries. 
 But time fails to narrate the tale of woe. Surely Israel caii say in 
 the words of t^je prophet, •* Is it nothing unto you all ye that pass 
 by? behlold, and see if there be any sorrow like unto my sorrow 
 which is done unto me." Lam. i: 12.. "For under the whole 
 heaven hkth not been done as hath been done linto Jerusalem." 
 Dan. 9: 12' ■ ■■■.■;• ,•' ,■ •. / <" ■'''' -.' 
 
 God said of Israel "Ye are My witnesses," J nail of this his- 
 tory they are the living evidence of the truth of God's word, and 
 a more faithful portray.al of it cannot be "fountl than is given by 
 the prophets, notably Mos/es in Lev. 26, and .Deut. 28. Their 
 indestructability amid all the' 
 dence of the truth of G 
 scattered throughout* all th?^ 
 a seive, Amos 9: 9, but n<} 
 way through Scripture there*, is 
 
 persecution is another evi- 
 
 " ord. Th^y were to be 
 
 a's corn is "sifted throujgh 
 
 'terly destroyed. All > the 
 
 a carefully preserved rem- 
 
 Isa, 1:9; II: 12; Joel 2: 22; Micah 2 
 
 I-* • 
 
 Rom. 
 
 nant of Israel. 
 9: 10, 1 1, etc. 
 
 The» persecutions •^fiwgan to abate in 'the 1711*^1 century. 
 In 1655, Cromwell 'permitted some to Return to England, 
 In 1670, Toleration was granted in Persia. 
 
 Si 
 
 The real Renaissance 
 
 began in the 1 8th century. In 1723, Louis XV. gave them per- 
 mission to hold real estate. In the same year Britain recognized 
 thern^^s subjects. In 1738, all the trades were opened to them in 
 Dennlark. I^ 1750, Toleration came in Prussia. In 1753, came 
 the Naturalization Bill in England. In 1780 the firsts real emanr 
 cipation was granted by Joseph II. of Austria. In 1776, the 
 United States* Constitution, declaring that all men are created 
 free and equal. The reformed Jews of America considered this to 
 be their long looked for deliveramce. They call the i8th century 
 their Messiah, and the United States their promised land. In 
 1858, they became eligible to British Parliament. In i860, was 
 formed the Universal Israelite Alliance, In 1867, Turkey granted 
 right to hold real estate in Palestine- In Bavaiia, Italy, Rou- 
 mania, etc., the emancipation has gone on, and the climax is com- 
 ing rapidly. Israelites have always been prominent in the land ot 
 their enemies. With a free chance they outstrip all competitors. 
 Jos e ph, Daniel, M^rdecai, and Esth e r ar e jonly notable e xamples. 
 They were counsellors, secretaries, astrologers, or physicans td 
 

 A WERK OF RLESSING. 
 
 tBs 
 
 ihp Moorish rulers They preserved classical literature and 
 
 Philosophy. Thev were high in position and*^uthority in 
 labylonia down to A. p. looo: In Africa and Europe thejr have 
 bieen foremost as Poets. Literati and Musicians. The^J^w, 
 Baruch/ Spinoza, 200 years ago founded the rationalistic movc- 
 rnent which has been so generally accepted in Germany, and 
 which "Reformed " Jews are cirrying on to-day. Moses Men^ 
 dlessohn was a Prince of Philosophers. His grandson, Felix 
 Mendlessohn Bartholdy, was a Prince of Musicaris Johann A. 
 Wilhelm Neatider was a Prince of Historians. The Ust of their 
 great men is too long to give here. Seventy Professors chairs in 
 Germany are held by Jews. The Jews have in proportion as 
 scholars in all the higher institutions of learning in Germany of 
 one to ten^jvhile they are not* one in 100 of the population ; 21 of . 
 23 Liberal papers in Berlin are in the hands gf Jews. Iri Lower 
 Austria, out of 370 authors, 220 are Jews. The Rothchilds, 
 Baron Hirsch, etc.,. are the bankers of Europe. The lands in 
 Upper Silesea and Posen are passing into their hands by fore- 
 closuressii* At an inquest in Germany,, the Judge, the SolicitorSj ' 
 the Officers and the Jury were all Jews, while, as Pastor Stocker 
 said, the only German present Svas the corpse. A Jew named 
 Abas se is at the head of the Mohammedan University at Cairo,^ 
 wiih 300 Professors and io,cxx> Students. A Jew lately deceased 
 owned nearly airthe railroads in Russia. Of sixty-two convicted 
 Nihilists, nineteen Werie Jews. Lasalle, Mar, Bebel, the great 
 Socialists le;|ders are Jews. As Political leaders, we have 
 Disraeli, Gambetta, Jules Simon, Castelar, Lasker, etc. Un- 
 ° traminelled, the Jews naturally Hse to their level of leadership in 
 every nation Are we tp believe then that the mission of such a 
 people is finished ? Thus far they havb literally fufilled prophecy^ 
 But there is nothing more definite in Scripture, nor more frequent^ 
 ly repeated, than the prophecy of their final restoration to their 
 own lahd, and their crowning glory as the center of a world 
 empire. At the first council of apostles in Jerusalem to hear 
 what God had done by Paul and Barnabas for the Gentiles,James . 
 said, "Jfiod at the first did visit the Gentiles to take out of them'a 
 peop^S^^to His name, and to this agree the words of the prophets 
 as it'is written. After this will I return and will build again the 
 tabernacle of David which is fallen down." Acts 15. 
 
 In the prophet Amos from whicli this is quoted, we find it fol- 
 lowed by the promise, " And^will bring again the capt vity of tny 
 people Israel, and they shall build the waste cities and inhabit 
 them. And I will plant them up'>n their land, and they shall no 
 more be pulled up out of their land which I have given them, 
 saith the Lord thy God." This was the Apostle's cpnclusion. • 
 Hundred s of prophecies emphasike and elabofat e this grand dis - 
 pensational truth. Shall these prophecies be literally fulfilled? 
 
 
 

 'V;^"^'-/- 
 
 1^6 
 
 ■•■,-...•;■ ■.,:-:v\\,/-\. 
 
 A WEkK 0*" BLESSlKti. 
 
 4 , 
 
 
 The ordinary inlef-pretation makes the curses literal to Israel and 
 the blessing spiritu'^l to the Church. 1 once^heard a Jleverend 
 gentleman tell a class of young ladjes that to aid in the infe^pt^- 
 tation o1 Scripture thry should study the Zend Avesta, thebo6kdf 
 the dead, the Vcdas, and the writings of Confucius. It made' me 
 wonder when those young ladies would be <i, able to know the 
 Scriptures which are able to make us wise unto i^alvation. I could 
 but sympathize with the little girl who, asked " If Jesus didn't 
 mean what He said, why didn't He say what He meant?" We 
 believe that God will yet surely fulfill His promise of blessing to 
 Israel.^ , ,■'■.-.;•.' .''.'■ 
 
 There are from six to eight million Jews in the world. Possibly 
 about a million are what are called the Reformed Jews, the 
 rest are Orthodox, and still inspired with hope in the prophecies. 
 But theRefonned Jews have given up their expectation Of a coming 
 Messiah and their return to Palestme. Alsfo, their faith in the 
 Inspiration of Scripture, the Jceeping of the seventh day, and in- 
 deed almost everything except the right of Circuipcision. Rabbi 
 Wise, of Cincinnati, says of Reformed Judaism, '* We do not wish to 
 ^return to Palestine, nor do we pray for the coming of Messiah. 
 An American Israelite, who trusts in (flod, and believes in the 
 Diil^ine Truth of the Bible, needs no King to Govern, no Messiah 
 to redeem, and no Miracles to demonstrate the truth of Religion." 
 
 Buj^ this reformed (or deformed) Judaism ig; all modern, and 
 only a scriptural evidence that the prophetic fulfillment is hear at 
 hand. See Ezek. 20: 32, &c., where it iis said, "Arid that which 
 Cometh into your mind shall not be at all." J 
 
 Rabbi Adler, of Chicago, in 1887, said to me ^f the 53rd of 
 Isaiah, "If I could accept Christ this would be a picture of 
 Him." In 1888 I asked hi n(i, " If it should prove that Jesus is the 
 Messiah, and He should come again in glory and power, wpuld 
 not the attitude. pf the J eivs be just what is described in Zech. 12: 
 10-14^1 After some hesitation he answered^ "that he thought it 
 wouldi" Yes, even these reformed Jews, with all tneir rationalisr 
 tic bravado, have an undercurrent of faith in the literal fulfillment 
 of the word of God. Rabbi Felsenthal once said to me, " Some- 
 times I thjnk so myself." It cannot be that these prophecies 
 were fulfilled in the restoration fcpm Babylon, for He says in tsa. 
 "Yet again. the second time will 1 set My hand to gather My peo- 
 ple," &c. And this isecond restoration shall be permanent "They 
 shall no more be piiUed up out of their land." "Israel "shall blos- 
 som i^n.d bud, and fill the face of the earth with fruit." 
 
 A journey to Palestine has some pleasure to the ordinary travel- 
 ler. Viewed historically there is much satisfaction and profit. 
 But with such a pirophetic conception of "the people," a journey. 
 to Palestine becomes intensely interesting. And "the land" it* 
 self is just as fully a subject of prophecy. Ezekiiel was com- 
 
 V.■■^ ;■■". 
 
 '■■.■'- X- 
 
•.V ■ 
 
 ■,- ■ \- 
 
 A WEEK Oi^ -BLRSSING. 
 
 187 
 
 imnded to prophecy unto the land of Israel, unto the mountains, 
 the rivers, the valleys, and say—" Because the enemy hath said 
 against you, Aha, -therefore thus saith the Lord God,— ye, O 
 mountains of Israel, ye «hall shoot forth your branches and yield 
 your fruit to My people of Israel; for they are at hand to come. 
 Arid I will multiply men upon you, all the house of Israel, evch 
 all of it, and I will settle you after your old estates, and will do 
 better unto you than at your be(;inning; I will cause men to walk" 
 * upon you, even My people Israel— and thou sha)t no more hence- 
 forth bereave them of men." Ezek. 36. Let us take a^joumey to 
 this wonderful land. We might stop in many of the cities in 
 Europe and find the Jews, with their dncient synagogues and 
 cenieteries, to be an interesting study, notably in Prague and 
 , Rome. 
 
 W«^ mustat least take a glance at the arch of Titus, with its das 
 r»/i4/> of the golden candlestick and vessel of the holy place, 
 erected beneath tljie palace , of Gjcsars, and overlooking the 
 Roman Forum, as a monument to that General, who destroyed 
 J^tisaiem and brought Israel to Rome. \ Vou pass under it, but 
 never a./ew will do it. Just beyond is th;it mighty'C^seum, stilL 
 grand and imposing, though half destroyed, a w^derful testi- 
 monial to the labor of 12,000 Jewish slaves But we hasten oVe*- 
 the Mediterranean, stopping just a moment ai Athens tp'-ascend 
 Mar's Hill, where the Jew Paul confounded the fSU^jtefs of Plato" 
 and Socrates. We notice the. geographical situation of Palestine 
 to be the natural centre of the earth's surface. The physical fea- 
 tures make it a miniatur^.wortd. The variety of climate embraces 
 ; Itie torrid and frigid zones. On the coast we have the beautifu, 
 plain of Sharon, and within is the deep valley of the /Jordan' 
 while between is the rocky back-bone of the land. , 
 
 A piBcular" feature of Palestine is the harbprless shore. Ships 
 anchor- in the roadstead and you niust go asttore in small boats, 
 often a dangerous undertaking. Joppa is tb^ seaport of Jerusalem 
 and many a serious experience have travelers had in landing there. 
 In the rear of the city, I saw a low, marVhy spot which I was told 
 was Solomon's harbor. It is said that anchojrs have been found 
 there, 40 feet below the surface. There is a natural depression 
 out to the sea, so it would seem that an easy excavation will open 
 a beautiful landlocked harbor. But the Mohammedans have a 
 cetrietery across the neck, and so God's providence has shut it up 
 till He shall give it again to His people. 
 
 As one lands in Joppa, he is at once struck with the peculiar and 
 varied oriental costumes. The loose flowing robes and the long 
 girdles, the wooden sandals, red fez, the turbaqs and coflfiers, the 
 Veiled women and the bright colors, all are an enchanting medley 
 to a western eye. Vast^range groves surround Joppa, arid in. the 
 market I bought seven ^jtrge oranges for 10 paras = i cent. 
 
 < . 
 
 
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 ■ :, . ,.V1,:3 
 
 ■ , . - ■ 
 
■/:.... 
 
 ,^-.:f 
 
 188 
 
 A WEEK OF BI.KSSlNG. 
 
 visited the traditional spot where the Jew Peter, had that wondcr- 
 ous vision of God's acceptance of us Gentiles ; also the ho se 
 where Tabitha was raised. In the evening we took a ride on the 
 
 {)lain of Sharon to one of the nine Jewish colonies, called Rishon 
 e Lion, (the first in Lion.) Oh ! it was an enchanting rid*. 
 Many flowers were in bloom, and we thought of Him who is "the 
 Lilly of the valley and the Rose of Sharon. Next morninip; we 
 were oflF early to Jerusalem. Seventeen years ago there was only 
 a miserable donkey path, now there is a magnificent road like a 
 boulevard, the whole distance of forty;miles. 
 There is a net work of these roads projected all over the co«'ntry 
 - — : and much work done on them already. Why the Turk should 
 have undertaken such an en.tei^priSe is a perfect mystery. The 
 whole is done by taxation, compelling the villagers— fellaheen and 
 bedouin— to work so many days. In the valley of Ajalori I saw 
 hundreds of them carrying, in little baskets on their heads, the 
 earth for the embankments, and the stone for the macadam. As 
 1 saw the toil{ng multitude of men, women, and children I thought 
 of the passage "And the sons of strangers shall build up thy 
 walls." Who are these beautiful roads being built for, if , not for 
 I returning Israel. And now the railroad is begun and will probably 
 be finished in twd years. Is not this a sign of the last days. See 
 Nah. 1:4, etc. * A little further on is the brook at.Colonia from 
 which the Jew, David, gathered the stones, to slay the gentile 
 Goliath. Up! up 1 we went, passing the German Orphanage 
 where children make beautiful work in olive wood. And ""now we 
 catch glimpses of the Mount of Olives, and at last we see Jerusalem. 
 Its white 4onies, hining in the rays of the setting t.un, framed in 
 that great dark wall, with its picturesque towers and battlements 
 made a picture never to be forgotten. W^ could shout with the 
 e psalmist "Beautiful for situation, the joy of the whole earth is 
 
 ' Mount Zion ... the city of the Great King." 
 
 We drove to the Damascus gate where friends awaited" us, and 
 g| \passing through the "three leaved gate" and up the winding 
 
 ^ ''Harrow street, we were soon in the house on the wall. It is in the 
 
 Mohammedan quarter of the city, and just opposite, on the out- 
 side of the wall, is the grotto of Jeremiah, which is part of the 
 great quarry where Solomon procured the sioAe for the building of 
 the city, -The quarry extends for 600 feet under the city. Down 
 ' in this cavern the stones were all prepared before being lifted to 
 the surface, and noiselessly put in their places in the Temple. So 
 7 we are hewn and fitted in earth's quarry as living stones for the 
 spiritual temple which God is building in the heavens. 
 
 The speaker next took his audience up on the housetop for a view 
 of the city, the surrounding mountains, and a glimpse of Moab. Also 
 for a walk on the walls around the city,, then in through the narrow 
 i^i^reets with their jostling crowds of jpeojple, donkey s» and c«^mels. 
 
 \ ■'*»" 
 
 f •. 
 
A Week or blessing. 
 
 1«l9 
 
 Into the bazaar, the mill, the shops and the wheat market, where 
 he saw literally the good measure, pressed down, shaken 
 together heaped up and running over. Also into the Convents 
 and Hospices, the newly discovered pool of the five porches, the 
 Temple area and dome of the Rock, Solomon's stables, the altar, 
 the ash heap, showing a bone which he took from it, and was 
 once, doubtless, an offering to the Lord Into the Church of the 
 Holy Sepulchre, the Serai or (jovernment House. An excursion 
 to Jerkho, with manv incidents of the lamb in the shepherd's 
 bosom. The Orientaldahce, showing that sexes do not dance 
 
 ' together ; a bath in the Dea I Sea with its awful salt bitter witef, 
 which holds one up like a qork. 
 
 An excursion to Rachel's tomb, Bethlehem and Hebron, where 
 lately a photographer has taken views of the tombs of Abraham 
 and Sarah, so that now gentiles can see- these pictures though- 
 they can not enter the mosque. But he hastened back to Jerusa- 
 lem "-The Salem of Melchisedak, the Jebus of the Tebusites, the 
 Greater David where among Jews the Church of Christ was estab- 
 lished. He noted that the rapid growth of the City is principally 
 within the line n»entioned in Jer. 31, 38-40 and Zech. 14, lo : 
 Tha,t the French and Russians are running a race for the posses^ 
 sion of the land. That the Jews are coming in great numbers^ 
 all restriction having been now removed. Hiyilso read a letterfrom 
 his Mohammedan friend which spoke of' [•k wonderful improve 
 mentsabout Jerusalem, and that the Jews^Ste flocking into the 
 colonies and that they have nearly all the business of Jerusalem. 
 He spoke of the wailing place of the Jiews, where young and 
 old, bow and lamentin the words of the Psalmist, and kiss the great 
 foundation stones of the temple plateau. Then he spoke of the 
 place Just opposite, on Olivet, wh- re Jesus wept .... and 
 showed His great love for Israel and Jerusalem. He spoke of the 
 Jewish graves which cover the lower side of Olivet, and gave an 
 incidentof a Jewish woman who starved to death that she might be 
 buried there. He ^said there were 50,0000 Jews in the United 
 States, 50,000 of whom are in Chicago, and spoke of the Mission 
 work being done for them there as well as by Dr. Freshman in 
 New York. The speaker closed with the words of the prophet 
 Jeremiah. "Hear the word of the Lord O ye nations and declare 
 
 •^Jt in the isles afar off, and say, "He that scattered Israel will 
 gather him and keep^him as a shepherd doth his flock." (3, io;)i 
 
- 1" •;, 
 
 
 190 
 
 
 V <y.' 
 
 A WKIEK or Bf.RSSINO. 
 
 •^ ,1,'-* 1 ' wT'''TTSI«,» 
 
 '. .• 
 
 SEVENTH DAY. -EVKNING. 
 
 THE RESTORATION OF ISRAEL 
 
 REV. N. WEST, no, 
 
 I AM tatalk to you to-night about the restoration of Israel. If 
 I could succeed in getting into your minds the clear- 
 ness of the conception I have in my own, of the development of 
 the plan ot God upon earth, throughout all history, and of the 
 eternal purpoi>e of God, I should be nnore than satisfied. But the 
 trouble is, that those subjects are so great, that you do not know 
 where to begin, and you do not know where to end. That pre- 
 milfennialist of the second century, Tertullian, exclaimed, ^''Adoro 
 pienitudinem Scripturorum (I adore the plenitude of the Scrip- 
 tures), in which every letter is a word, and every word is a, verse, 
 and every vers6 is a chapter, and every chapter is a bookj and 
 every book is the Bjble ; m which every twig is a branch, and every 
 branch a tree, and every tree a forest ; in which every drop is a 
 rivulet, every rivulet a river, every river a bay, every bay the 
 ocean, every ocean all waters," and he who has had his eyes 
 anointed with eye satire to see, and to whom the Lord has spoken, 
 opening his understanding to see the things written of Christ in 
 the Scriptures, will feel very often, as he goes to the study of the 
 Word and goes away from it, to appear l^fore his fellow-men to 
 address them, as though he were powerless, and struck dumb, for 
 want simply of capacity to ^tate what God has shewn him. 
 
 Now there i» nothing in the Bible about the restoration of Is- 
 rael that does not begin at the garden of Eden. There is nothing 
 in the Bible that is not a development from that germ, that seed, 
 the first promise in the garden. The whole Pentateuch is a de- 
 velopment of that. You have .the whole fortune of Israel for good 
 and for evil depicted in the book of Genesis, and especially in the 
 blessing of Jacob. You have it also in the book of Leviticus, in 
 the 26th chapter, in the Lord's statutes and ordinances given at 
 Sinai. You have it also in the remarkably condensed prophecies 
 of Balaam. There is nothing that Daniel has in his twelve chap- 
 ters that is not in Balaam's pi^ophecy. You have it in the dying 
 scene of Moses in the 33rd chapter of Deueronomy. Pentateuch 
 prophecy has Israel for its centre, and of the nations in relation 
 to Israel. When you come down to the canonical prophecies, as 
 they are called, they are nothing but the development of Penta- 
 teuch prophecy, whether pre-exilic or post-exilic. Israel is this 
 cent re . — Aft e r y o u have go t by t he Babyl o n i sh and t h e Syrian 
 captivities ^n4 the return froni the Babylonish captivity, whi(;t\ 
 
 1 
 
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 V B'^' J- »^^,^f-% 
 
 »: . ■i-j'. 
 
 A WBIJK 0)r m.E$RlNn. 
 
 Ill 
 
 was the first rettoratinn of the pieopte, or of the tribe ufjudah. 
 and come down as far as Malachi, we find that prophecy is still 
 concerned in Israel, that its beaming influence on (he Gentiles is 
 t*he si^foject of prophecy, and the promise of (lod, made in him is 
 to be shared among the Gentiles. This is a threatening to Israel 
 and of Israel's fall, and the times of the Gentiles, until ag^in the 
 day of the Lord appear^, when Messiah is seen to restore Israel 
 and Israel turns, though under the clouds of assailing powers, like 
 a frisky calf let loose from the stall, gambols upon the sunlit pas- 
 ture after the storm is by. VVhen you get to the New Testament, 
 it is the same^ The hope of Israel stands foremost. Now cornes 
 the Messiah, partly fulfilling the Old Testament predictions. As 
 you read the f()iir gospels you see Israel as the basis of the Chris- 
 tian Church. When you read of the passage of the Gospel 
 from the Jews to the Gf-ntiles, you find that Israel's disgrace is 
 onlj^ for a time, until the gospel goes for a testimony to all na- 
 tion's ; and the end of our a>je heaves^ into sight, as the end of the 
 Mosaic dispensation hove into sight an(l terminates with judg- 
 ment on Christendom, even as that age terminated with judgment 
 on Judaism.- And you read on still farther until you come to the 
 Apocalypse, and find that Israel is the centre there. From first 
 to last It is that chosen nation for whom Christ came, which is " 
 the everlasting people and the everlasting p.^iion before Him. It 
 is of that people I am to talk about tonight. 
 
 Make a litUe cjrck'here the size of a mustard seed, and another 
 20 times thw|j|fi^ another 20 times that, and keep on enlarging 
 and expanomg^ as yoy go forward, developing in time, and e}t-> 
 panding in extent, and ybu have the idea of the evolution of the 
 kingdom of tiod. If you could look prospectively from your 
 standpoint, and see all the intervening horizons, and the ends, and 
 ages between, you would see Jerusalem everywhere until you 
 found it pictured as the holy city gleaniing in the glory of God in 
 the glories. The antithesis betweejQ, the Jew and the Gentile is 
 forever and ever in the kingdom o(,God. It remains iii that far- 
 distant landscape that we have set B^efore us in the Apocalyps^, 
 the Holy City, the New Jerusalem of a new earth. That division 
 of the human race which God made, in order that from one side 
 of it, the Jewish side, Messiah might come, shall be perpetuated 
 forever and forever. Therefore, my friends, Israel, is of some 
 moment to us. We only know where we are in history, by kr 
 ing where Israel is in history. • 
 
 Now, as to how to read prophecy, that is -a very impoi(|tant 
 thing. A celebrated professor has said that prophecy is a hind 
 light, or a stern light, that is hung out at the hind end of the ship, 
 W hich w e cannot f^iscern till t h e ship is past us ; thus we don't 
 know anything about prophecy until it is fulfilled. That is post- 
 inillennialism. Pre-millennialism regards prophecy on the other 
 
 )W- 
 
 'i. 
 
 "1 
 
■■ '""r" ."'"' ■';'''•' 
 
 <» ¥ 
 
 m 
 
 A WKRK or BLISfUNO. 
 
 
 hand a» like the hcaU-Iight of a iucunioiive, throwing its light be* 
 tore UK to enable us to seerbut you cannot tee all, to what we are 
 coining, bit only us you move on in history. They lay that we 
 know nottiing of prbphfcy, only as history interprets it. ' On the 
 contrary, we know nothing of history only as pniphftcy interprets 
 that history. History is like the statue of Memnon, cold and 
 unspeaking, yet full of great possibilities ; but let only the beams 
 of the morning sun strike it, and it gives out harmony and iong. 
 So when history has become a fact in the development of the ages, 
 and prophecy strikes it, then you undet-stnnd histoiV. Let me 
 illustrate that. Was not. the crucifixion a history ? Was not the 
 resurrection a history ? Was not the life of Christ a hiitory ? 
 Were not the sufferings, the history, the character of the Jewish 
 people at that time, the triumph of,>'ontius IMIate, of Herod, and 
 of the (ientiles. Was not the gloom and desponden< y of those 
 who were on the road to Emans on that first great Sabbath after- 
 noon, matters of history ? And'yet they knew nothing about these. 
 When asked about it, did they not tell of this One, mighty in 
 ivord and deed, and how the people, thought much of Him, and 
 iupposed it had been He that should redeem Israel. How He 
 had been crucified ; how some women had gone to the sepulchre 
 and could not find the body, and they did not know where they 
 w^e, All ihi's was history, but they did not un.derst^nd it. 
 Christ said to them, "O fools and slow of heart to beiicve all that 
 the prophets have spoken. Ought not Christ to have suffered 
 these things and to enter into His glory? and beginning at Moses 
 and the prophets, He expounded unto them in all the Scriptures 
 the things concerning Himself." Then they understood the his- 
 tory, and not until then. Now prophecy gives us light for the 
 future, and although tit may not see its fulfilment, yet we may 
 rejoice in it, long before the generations which witness it. The 
 nature of prophecy is this:— The prophet speaks beforehand what 
 is to happen afterwards, and he looks always to the end of God's 
 ways through time ; as we stand at the front of a house, and look 
 through.it to the back door. That limit, that back door, is what 
 we call the eschatolbgical horizon, the time when the Lord^comcs 
 and the time beyond it. No prophet even spoke of Messiani? 
 «itimes, when he was not a seer, a looker, a beholder, from the 
 point where he stood in history to that backiioor. Always to the 
 end-time. There may be a dozen intervening ends between, there 
 may be a dozen intervening stadia between, all illuminated with 
 the colors of that end-time. If it js the destruction of Egypt, it 
 is illuminated with the colors of that end-time. Is it the destruc- 
 tion of Babylon ? It is illuminated by the colors from that end- 
 time. All things, all tl^ e gr e at e v e nts, th e cris e s in history, ar e 
 illumined by the light from the end-time, but still ,there is an evo- 
 lution or development along the path of history, each end develop- 
 
 ..->. -._,,. - .''„-- 'W- , . . . . 
 
 k>.- 
 
 aK«» 
 

 
 
 ^. ■»^''„'f*-W»,'-^*»i^y«;'-;- »^^_^^?f^- 
 
 A WKHK or ULESHING. 
 
 •W 
 
 t».- 
 
 Ing Into another age, each nge terminaiing in an end, that end 
 developinK into anniher rtK^ ihitnge tefmlnilinK in another end. 
 •o that we have rp|;nive ends, all lookin^r to the absohite riul. 
 There was an ^nd to the ante-diluvian age, an end to the Mosaic 
 age, there will be an end to this age, and an end to the millennial 
 age, which is the last age of which we have any revelation. 
 Eternity may consist of ages and ages and ages, and ends and 
 ends ever rolling on, world without end, amen I want to wy » 
 word as to the difference between apocalypne nad prophecy. 
 Prophecy is meant for the car. It is simply a nakeCTftatemcnt of 
 what is going to happen ; but apocalypse puts that naked state- 
 ment into symbols or pictures, or figures ; while prophecy has to 
 do with many things which relate to the times of the prophet, 
 apocalypse has always and only and forever to do with the end. 
 There are fou things in which apocalypse differs from naked 
 prophecy : Firstly, Apocalypse is always given in visions ; sec- 
 ondly, it is of the last things always ; thirdly, it i* set forth in 
 a series of images, symbols or pictures ; and fourthly, it is separated 
 by regular stadia in the development of the end. 
 
 There arc two grand specimens of apocalypse in the Hible, 
 Daniel's visions in the. Old, and fohn's in the New Testament. 
 Now I come immediately to the question of Isrjiel's restoration. 
 I will speak of the pathway of Israel's development, and the glo- 
 rious end, and what that end is. The first passage of Scribture I 
 will take up is Daniel 2: 31-35, Nebuchadncjzar's dream: 
 " Thou, O king, sawest and beheld a great image. This great 
 image, whose brightness was excel lcnt,*stood before thee, and the 
 form thereof was tcrrit)le. This image's head was of fin* gold, 
 his breast and his arms of siver, his belly and his thighs of brass, 
 his legs of iron, his feet part of iron and part of clay. Thou saw- 
 est till that 4 stone was ciit out without hands, which smote the 
 image u^on his feet that were of iron and clay, and brake them to 
 pieces. Then was the iron and clay, the brass, the silver and 
 the gold, broken to pieces together and became like the chaff of 
 the summer threshing floors : and the wind carried them away 
 that no place was found for tHem. And the stone that smote the 
 image became a great mountain, and filled the whole^arth." That 
 was tHe dream of NebucHndnezzar's, who had cdftsolidated his 
 empire by the conquest of Palestine and the Subjugation of Israel, 
 and whose kingdom was great as that of the whole earth. .This 
 is the dream God sent to him ; and that image is what we call the 
 "Monarchy Colossus,!' and represents the Gentile powers. Now 
 for the interpretation. Daniel 2: 35-45. " This Js the dream, and 
 we will teU the interpretation thereof before the king. Thou, Q 
 king, art a king of kings : tor the L.od of heaven haih given ihcc 
 a kingdom power and strength, and glory. And wheresoever the 
 children of men dwell, the beasts of the field and the fowU of the 
 
 
 |i 
 
 vi 
 
 *t 
 
 «^ 
 
194 
 
 A WEEK OF BLBSSINO. 
 
 It -A. 
 
 heavens shalibc given into thine hand, and hath made thee ruler 
 aver them. Thou^art this head of gold. Aiid after thee shall 
 arise another kmgdom mferior to thee, and another third kinc- 
 dom of br^ss, which shall bear rule over all the earth, and the 
 fourth kmgdom shall be strong as iron: inasmuch as iron break- 
 eth m pieces and subdueth all things : an?! as iron that breakest 
 ail these, shall it break to pieces and bruise. And whereas thou 
 •awcst the fcet^ w^s part of potter's clay and part of iron, the 
 kingdom sHall be divided ; but there shall be in it of the strength 
 Of iroa forasmuch as thou sawest the iron mixed with miry clay, 
 they Jhall mix themselves with the seed of men ; but they shall 
 not cleave one to another, even as iron is^not mixed with clay. 
 Andjn the^ays of their kings shall the God of heaven set up- a 
 kingdom which shall never be destroyed : and the kingdom shall 
 not be eft to other people, but it shall break in pieces and con- 
 sum^e all these kingdoms, and it shall stand forever. Forasmuch 
 as thou sawest that the stone was cut out of the mountain without 
 hands,and that It bteke in pieces the iron, the brass and the clay, 
 the silver and the gold : the great God hath made known to the 
 king what shall come to pass hereafter r and the dream is certain 
 and the mteriJretation thereof sure." That monarch colossus 
 which represents the succession of the empires from the destruc^ 
 tion of Jerusalem by ftlebuchadnezzar, outlines the whole course of 
 history with respect to Israsl. Israel is to be under the Gentile 
 leet until tiat Colossus comes down. That head was Nebuchad- 
 nezzar and the kingdom of Babylon. After it was the kingdom 
 of Darius and^ Cyrus. After it came the kingdom of the Greek 
 Alexander After that the Roman Caesars. • That kingdom was 
 developed into two legs, as you know, by drawing a line north 
 and s^outh from the centre of the Mediterranean Sea, giving you 
 the Eastern and the Western empire. These were divided into 
 the ten European nations, in the West and that part yet to come 
 outof the desolated East, which shall take place in the next great 
 conflict that goes on in this world Now, if you take that great 
 Monarchy Colossus, which stand erect, and lay it down, it repre- 
 sents the various stages of history. This end is Nebuchadnezzar, 
 and at the other end is the second coming of Christ, and Gentile 
 supremacy over Israel is to continue until Christ comes. The 
 height of the image is the measure in history. 
 
 Now turn to EzeTciel 3^: i- 10, "The hand of the Lord was upon 
 me and carried me out in the Spirit of the Lord and set me down in 
 the niidst of the valley which was full of bones; and caused me to 
 pass by them round about; and, behold, there were very many in the 
 open valley; and, lo, they were very dry. And he said unto me, 
 ban of man, can these bones live ? And I answered, O Lord God 
 thou knowest. Again he said unto me, Prophesy upon the«c 
 bones, and say unto them, O ye dry bones, hear the word of the 
 
 / 
 
 j^. 
 
vmm:^ 
 
 A- 
 
 A >VBEk OP BLESSING. 
 
 195 
 
 Lord. Thus saith the Lord unto these bones ; behold I will cause 
 breath to enter into you, and ye shall live r and 1 will lay sinews 
 upon you, and cover you with skin, and put breath in you, and ye 
 shall live, and ye shall knqw thut I am the Lord. So 1 prophesied 
 as I was commanded, and as I prophesied, there was a noise, 
 and behold a shaking, and the bones came together, bone to his 
 bone. And when I beheld, lo, the sinews and the flesh came 
 upon them and the skin covered them above^ but there was no 
 breath in them. Theh said he unto me, prophesy unto the wind, 
 prophesy, son of J|an, and say to the wind, thus saith the Lord 
 God, come from tP four winds, O breath, and breathe upon these 
 slain, that they may live. So I prophesied as he commanded me, 
 and the breath came into them, ard they lived, and stood upon 
 their feet, an exceeding great army." That is the slaughter of the 
 house of Israel by Nebuchadnezzar, that is their graveyard. Now 
 have you got these two pictures clearly in your minds ? ' National 
 Israel was prostrate, under the supremacy of the Gentiles, repre- 
 sented by the monarchy Colossus, Israel full of dry bones, to re- 
 main so until the time when Christ shall restore" -it. At about the 
 same time time when God caused this Nebuchadnezzar to dream 
 this dream, and raised up Daniel to interpret it, aijd gave Ezekiel 
 this vision of dry bones, He says, "O Son of man, can these dry 
 bones," prostrate Israel, "live ? Lord God thou knbwest" The time 
 will come when they shall live again. How these two pictures, 
 that graveyard, and the monarch Coliosijs standing in the midst 
 of it put together, represent Israel, national Israel to-day, pros- 
 trate, and in their grave, the monarch CoUosus, Gentile supremacy 
 over them. So it shall stand until the times bi the Gentiles are 
 ended, and then the kingdom will come. Read Jeremiah 31: 38- 
 40. " Behold the days come saith the Lord that the city shall be 
 built to the Lord from the tower of Hananeel unto the gate of the 
 corner. And the measuring line shall yet go forth over against it 
 upon the Hill Gareb, and shall compass about to Goath and the 
 whole valley of the dead bodies, and of the ashes, and all the fields 
 unto the 1)rook of Kidron unto the corner of the horse-gate 
 toward the east, shall be holy unto the Lord; it shall not be 
 plucked up, nor thrown down, any more forever." There ypu 
 have foretold the restoration of Israel spiritually and nationally ; 
 the restoration of the people, and the restoration of their city, 
 geographically foretold. Read Zechariah 14: 4-1 1. You sec the 
 country is to be changed. The high places will be brought down, 
 the mountains will be brought low, and the low places will be 
 lifted up. And the Lord's house will be established at the head of 
 the mountain, and exalted above everything. And all the peoples 
 of the earth will say, "Come let us go up to the mountain of the 
 Lord, and He shall teach us all His ways, and we will walk in 
 His piths." In that day the sword and the spear will be broken, 
 
 Lw-:'ilML_ 
 
 /•■ 
 

 196 
 
 A WEEK OF nLESSlNG. 
 
 and the council of arbitration will take place of the/council of war, 
 and the glory of the Lord shall cover the earth' as the waters 
 cover the deep. As there was a deluge once before of destruc- 
 tion, there will be a second deluge of salvation, but connected 
 with Israel, and the geographical centre of that mighty movement 
 will be Jerusalem. , 
 
 Now let me leave this part of the subject, and go to Daniel 9: 
 . 24, where you see the end. " Seventy weeks are determined up»n 
 Thy people, and upon thy holy city," &c. This is the most difficult 
 spart of both Testaments: This is at the close of the seventy 
 A years exile. Daniel is enquiring after the complete Messianic 
 restoration of Israel. The seventy years of captivity have expired, 
 an 1 the Jewish people are hoping that with the end of the capti- 
 vity, the glorious promises, and magnificent future of gloiy pre- 
 dicted for Israel will come with the return from the Babylonish 
 captivity, and Daniel is praying as the end dra*s near. And the 
 angel of the Lord tells him that not merely seventy years"of capti- 
 vity have been determined upon them, ^!)ut seventy-seven of Gen- 
 tile supremacy have been decreed and determined upon them, 
 and upon their holy city. In that tim^ six thin 4s are to be ac- 
 comphshed. i. To finish the transgression of Israel, bis national 
 apostacy. At , the end of these seventy >»^eks, IsraeFs apostacy 
 shall cease.. She will -ho more reject Messiah, but will be a 
 righteous nation, and be saved from apbstacy foriever more. This 
 finishing- the transgression is often referred to the cross of Christ 
 and His atoning sacrifice. True, He dd make an end of sin by 
 the sacrifice of Himself, but that is n^t what this means. You 
 cannot find a reference to this prophecir in any of the gospels, or 
 the epistles, or in the words of Christ, as having been fulfilled in 
 His crucifixion. It relates to the ultimMe return and conversion 
 of Israel, s|,nd the cessation of Israel's national apostacy. 2. To 
 make an end of sin, Israel's national sin. 3. To make a reconcil- 
 iation for iniquity. To make a change in their relation towards 
 God on account of their iniquity. 4. to bring in everlasting 
 righteousness in a people that shall abide with them for ever. 5. 
 To seal up vision and prophecy, that is, to verify by history all 
 that has been spoken in prophecy, and lastly, to anoint the Most 
 Holy. To anoint the Christ. To consecrate another sanctuary to 
 God. Now go on and read the remainder of |hat prophecy pf 
 what IS going to tike place at the end of the seventy weeks (Re- 
 vised Version), " Know therefore and discern, that from the going 
 forth of the commandment to restore and to build Jerusalem iato 
 
 the anointed one, the prince, shaU bei seven weeks; 
 score and two weeks^ it shall be built again with 
 moat, even in troublesome times. And after thrai* 
 
 weeks shall the anointed One be cut off, 
 and the people of the prince that shill 
 
 score 
 
 and thfee 
 street and 
 and two 
 
 and shall have nothing: 
 come shall .destroy Uie 
 
A WEEK OP BLESSIMG. 
 
 I«r 
 
 city and the sanctuary; and his end shall be with a flood, and , 
 even unto the end shall be war; desolations are determined. And 
 he shall make a firm covenant with many for one week: and 
 for the half of a week he shall cause the sacrifiGe and the obla- 
 tion to cease; and upon the wing of abominations shall come 
 one that maketh desolate: and even unto the consummation« and 
 that determined, shall wrath be poured out upon the desotator." ^ 
 The ftvisers have done good work in the trahslation of this 
 great post-exilic prophecy. The King James version says : : 
 '* Messiah shall be cut off, but not for Himself," which is renderfed 
 in the Revised Version by " The Anointed One shall be cut off, -~--^-:-y-^-^ 
 and shall have nothing." It tjoes not refer to the substitutionary 
 sacrifice of Christ at all. It refers to His rejection by the people. 
 "And the end thereof shall be a flood." That means the end of 
 the coming prince, the end of the Antichrist. His end shall be in 
 . the flood, or overflowing. You have in yqur Bibles, "And unto 
 the end of the war, desolations are determined." Throw out "of 
 the." There is no genetive there. Read, "And unto the end 
 shall be war." "He shall confirm the covenant "should be, "He 
 shiUl cause to prevail or grow strong the covenant," or treaty. 
 That means, ihat the corning prince, the Antichrist, shall cause to • i 
 
 prevail tne treaty with the hiarTy, or masses of the Jewish people. 
 "In the midst of the week," throw out, and re^, " half of the 
 week." 'He shall cause sacrifice and oblation to cease ;" that 
 means the cessation of the Jewish established worship, causied by 
 the Antichrist. It has nothing to do with the sacrificial death of • 
 Chr st in the midst of the 70th week, because Hi* death occurred 
 before the 70th week begins, a long time as you Will see. The 
 70th week has nothing to do with Christ. The middle of that • 
 Week does not refer to His crucifixion, but to the time when Anti- 
 >christ breaks the covenant which he makes with the Jews. "The 
 /oversprekdingofabomirtations,''the figure is of a vulture swooping. 
 fl'lXhe desclation shall come invading the land," Antichrist in the 
 saddle with his forces. What ypu have irt that great prophecy, i§ 
 a prophecy of Messiah, and a prophecy of anti- Messiah. * You ^ 
 have a prophecy of the first adv6nt, and a prophecy of the second, 
 the first prophecy reaching to the first advent, of the Prince Mes- ' 
 sian, and the siecmd reaching to the end of the 70th week, or . 
 Antichrist's destruction*. You have also the restoration frbm the 
 Bdbylonish captivity, and the re-building of the second Temple , . 
 agrito.. You have the destruction of the sectmd Temple, but only, 
 when Messiah is cut off. You have then an tn/erval after Mes- 7:' -- 
 siah is cut off, ' and unto the end shall be war." "Desolations 
 are decreed upon your city and upon yo^r people," aad-f,,8oo years 
 of thes^are in history now. Unto the end of that 70th week, 
 : war, desolation, from the Roman, from the Saracen, from the' 
 i Turk, from the Russian perhaps, from the European nations, until 
 
t9S 
 
 A VfEKK OF Bl^ES^lNG. 
 
 ■%\ ■■■.;■■. 
 
 the time comes to settle the 'question of who shiill possess that 
 land when Turkish dominion is gone. Now, the Saviour took 
 that prophery of Daniel and interpreted it for us. He said pre- 
 cisely two days before His cruci(ixion, that Messiah was to be cut 
 off, and He took up that prophecy at that point and predicted His 
 own death, then the destruction of Jerusalem, then up to the end. 
 Daniel's prophecy was unhlled at the time <?f the Saviour's death. 
 The destruction of the city, Jerusalem, was still befoi:e Him, and 
 in the 24th and 25th chapters of Matthew, He takes up this un^ 
 fulfilled part of the prophecy of Daniel and carries it on to the end. 
 Now as to the special designations of time. 70 weeks of years. 
 Now these are not to be counted continuotisly^. unbrokenly, con- 
 secutively, without intervals. I have spoken "'about an interval 
 bet^reen the 69th and 70th week, measured only by " Unto the 
 end shall be war,' from the destruction of Jesusalem to the testora- 
 tion. Our Saviour in Matt. 24, interprets that Jerusalem shall be 
 trodden down under the foot of the Gentiles, until the times of the 
 Gentiles be fulfilled. That " unto the end " means the Roman 
 times, and the ages in which we now are, • 800 years of which have 
 now passed away. Therefore the 70th week does not follow the 
 69th immediately. The weeks are periods of sevens therefore 
 the 70th -week could not have immediately followed the 69th. 
 The destruction of Jerusalem was in 70 a.d. That is more than 
 one week, that is ten weeks. That seventieth week lies still 
 before us, and how near none of us can tell, If I could give you 
 the exact measure of that interval until the end was^.I could tell 
 you when antichrist would jump into the saddle, anRi^ appear in 
 history ; but I can't do it. You can' not tell how soon it may be. 
 Now there is trouble in connection with the other calculation, 
 from the going forth of the commandment to restore and build 
 Jerusalem to the rejection of the Messiah is 69 weeks, that is, 
 7 X 69 years=483 years. Now the going forth of that commands 
 ments.was in 536 b.c., and you cannot giake 483 years, equal 536 
 years, '* I spent weeks in trying to arrive at a solution of this diffi- 
 culty> The whole solution will be found in the 7th chapter of 
 Ezra. The last part of the sixth chapter gives you an account of 
 the dedication of the second temple after the return of the Jews 
 from the Babylonish captivity. Read from the t9th verse, *' And 
 the childrenof the captivity kept the passover upon the fourteenth 
 ' day of the first month. For the priests and the levites were puri- 
 fied together, all of thiem were pure and killed the pa,ssover for all 
 the children of the Captivity, and for their brethren the priests, 
 and for themselves/' Just before tbait you will find that the sixth 
 year of the reign of Darius spoken, of as the time when the temple 
 was finished That makes it 2 1 years from the time they returned 
 until that temple was finished. That is 3x7. Very well. Now 
 \t wa$ a 'tremendous work they were in, and they got tired, as a 
 
:'"n\-'f: 
 
 > 
 
 
 A WEEK OF BLhSSlNO. 
 
 199 
 
 great many of God's people do sometimes, and there is a period 
 of time following those 21 years, or three sevens, that it is not 
 decreed upon the city and upon the people^ to build and restore 
 Jerusalem. It is a period^f apostacy. After fifty-four yeairs the 
 Lord sent up Ezra to begin a reformation ; then follow 28 years 
 of reformation work, and then the 62 weeks. Now take these 
 interval periods, first, the three sevens, then the interval of fifty- 
 four years, and then the four sevens of reformation, and then the 
 sixty-two sevens, and it gives you the period of 536 years. Then 
 if the weeks are not counted successively, but with a,n interval 
 between the third and fourth week that would be a solution df the 
 difficulty. : . 
 
 Now if anybody can tell you anything about these weeks^ Ezra 
 can, for he worked in these weeks. Now you find that the next 
 date given after this sixth year of I^arius is in the seventh year of 
 the reign of Artaxerxes who was the second king after Darius, 
 when Ezra went up to Jerusalem : "Now after these things in 
 the reign of Artaxerxes, Ezra went from Babylon," and between 
 these intervals is a period of 54 years not counted in the history of 
 Jerusalem as given by Ezra, and therefore not counted in the 
 seventy weeks. Thus the chronology is complete, being an in- 
 terval between the third and fourth week, and an interval between 
 the 69th and 70th week. The interval between the 3rd and 4th 
 week is given us by Ezra, and the interval between the 69th and 
 70th week is given us by our Lord. Now eighteen hundred years 
 of that second interval have passed, and how long do you suppose 
 it will be? There are to be signs of the times as the end draws 
 near, which will indicate to us when God's purposes draw near to 
 accompiishment. One of the signs is the enormous missionary 
 activity of the times. "This gospel shall be preached for a witness 
 to all nations, and then the end shall come." Another sign is the 
 enormous activity of fncreasing corruption and apostacy and un- 
 belief in the bosom of Christendom. )Vhen you see enormods 
 missionary activity and missions almost universal, together with 
 increasing apostacy, you are near the end of the times of the 
 Gentiles. 
 
 The seventh chapter of Daniel gives you the description cf 
 Antichrist, the little horn. The Colossus of Empires gave us ten 
 toes. , Here we have ten horns instead. And out of the ten horns 
 comes the little horn out of the fourth horn, the horn out of the 
 fourth empire. The whole interest of prophecy is centered on 
 that little horn and his doings in relation to Israel. It is the 
 prince to come, mentibned in the 9th chapter of Daniel. The wil- 
 ful king of the It th chapter is the Antichrist with whom Israel is 
 to contend at last. The strategist, the diplomat, the intellectual 
 genius, a man vi*ho will say to the Jews, "Come under my flag ^nd 
 I will restore Jerusalem to you." Napoleon saw that the solution 
 
 ■ "\^ 
 
i 
 
 !»•• -■:■'" 
 
 3QP 
 
 A WEEK OF BLESSING. 
 
 of thi9 Eastern question was the Jew, and offered them his assis- 
 tance, but the time had not come. But the time is coming when 
 Antichrist will be in his saddle, and will make his covenant with 
 the apostatf Jews. They will follow his flag, and he will violate his 
 treaty with thei : their eyes shall be opened,and Jesus, the Messiah, 
 will cotne back once more to the people that rejected Him ; and 
 they shall be able to sing Hosannah ! blessed is He that cometh 
 in the name of the Lord ! All wars and false religions and super- 
 stitions shall be put down, and peace sha lj^ rnn^«» upon all man- 
 kind. ^"--^ -^ 
 
 Now, as to the last part of Daniel, in the 12th chapter. "In the 
 last half of the 70th week, the 1260 days, Israel shall be delivered 
 and many of them that sleep in the dust of the earth shall awake, 
 and the righteous shall shine as the firmament, and they that turn 
 many to righteousness as this stars forever and ever." When He 
 sees that Israel's power is gone, then shall He delay no longer, 
 but the crisis shall be precii itated and the end shall come, in the 
 blare of the last trumpet, which will bring deliverence to Is ael from 
 the power of the Antichrist. His feet shall stand on the Mount of 
 Olives, and He shall make a way of escape for His people. Go, 
 Daniel, man beloved of God, anxious for the future of thy people ; 
 longing for the Messianic redemption for them, and the glory of 
 the nations with Israel as the centre. Be assured that no man 
 Can hinder God in His purposes for them, and rest till the end 
 come, when Israel for whom thou hast wept and prayed and 
 groaned and gone into exile, shall be saved with an everlasting 
 salvation, never to be ashamed or confotindedj world without end. 
 
 /. 
 
 EIGHTH DAY.— Morning. 
 
 THE MILLENNIAL REIGN. 
 
 REV. PROFESSOR MOREHEAD. 
 
 fpHAT this kingdom is to embh-ace the entire race of men,.that 
 1 the very earth itself, the animal and thjfe vegetable kingdom, 
 are to share in this blessing, is beyond peradVenture. It is predicted 
 in the songs of the Psalmist. The prophets rapturously announ- 
 cedt its coming. It is a portion of the glowing picture which 
 glows and sparkles as if lit up by the smile of God Himself. Our 
 Lord Jesus Christ fixes the seal of His inevitable and infinite au- 
 Ihority to the prophecies about His coming, kingdom, and the 
 apostles longed for it with an increasing yearning. Some events 
 
 great 
 I lap 01 
 Roma 
 
 V ■, - 
 

 
 A WEEK or BLESSING. 
 
 201 
 
 preliminary and introductbiy to the establishment of the kingdom 
 must be briefly alluded to, not strictly obsei-ving the or<kr tn . 
 which I believe these events are to succeed each other, but only 
 in the broadest way indicating them. >^ 
 
 First then, the kingdon^ of God is established, according to 
 scripture, upon the overthrow of the world powers as they were 
 named last night by Dr. West. The times of the Gentiles began, 
 I think, with Nebuchadnezzar. Thtse times expire upon the es- 
 tablishment of the kingdom of God by the personal return of the 
 Lord Jesus Christ from heaven. There are three prophecies that 
 are specially connected with the overthrow of the Gentile powers, 
 and the establishment of the kingdom. These are, Daniel 7; a 
 Thess. 2: i-8, and Rev. 19. That thesd prophecies refer to the 
 same events I think can be convincingly shown. The time notei 
 In each of them are the same. Daniel's last, fourth hideous non- 
 descript beast, with the ten horns, with the iron teeth, himself is 
 destroyed by the coming of One like imto the Son of Man. The 
 man of sin appears in 3 Thess. 2, and is destroyed by the coming and 
 manifested presence of the Lord Christ Jesus. The beast of the 
 apocalypse is destroyed by the heavenly victor with the sword of 
 the King. The fourth beast of Daniel is fierce, persecuting, re- 
 relentless, blasphemous. The man of sin exalteth himself against 
 God. The beast of the apocalypse blasphemes God and perse- 
 cutes His saints. The doom of the adversary in each instance i$ 
 identical. The first beast of Daniel is destroyed by One like unto 
 the Son of Man, coming in the clouds of heaven. He is com- 
 niitted to the flames; The man of sin is-consumed by the breath 
 of the Lord, and is destroyed by the parousia of His epiphany, 
 aAd in the book of Revelation, the beast and his prime minis- 
 ter, the false prophet, are hurled into the lake of fire. That 
 friends is the end of the Gentile dominion in thi^ world. For a 
 lon^ while that dominion has been flourishing on this planet with 
 all its boasted civilization, with its progress, with its tremendous 
 inventions, with its hopes, and its bravadoes. In connection with 
 that peculiar expression of John, in his first letter, "The whole 
 world lieth in wickedness." 1 find that Johnj'^the last ^|ipostle» 
 standing as he did in the days of Trojsm, looking out on the 
 great Roman Empire around him, declared it to be lying in the 
 lap of the devil. At ^that time, Jqtines Hamilton says, "the 
 Roman could writhe iii jg^raceful agony at a false note in ihusic or 
 a wrong accent in the recitation of poetry and history; and go - 
 down-to the Colliseum and clap his jewelled hand in ecstasy at 
 the death struggles of the murdered victims "—as highly a cultiva<- 
 ted an age as the one we live in, and as brutal. It is a remark- 
 able thing that in one of the most cuItiTaMid 'jetties of this conti- 
 
 tinen t , a brutal pugilist was deceived by the acclamations of Jhe 
 multitude, and given a reception with the mayor at the^fed. 
 
 ,.--*, ..^- 
 
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 / 
 
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 aoa 
 
 A WSBK OF BLKSSINO. 
 
 ^ 
 
 The world lieth in the lap of the devil» aqd by an^ by there will 
 be a closings crash, according to Daniel and 2" Thessalonians. 
 And I want to ask my post-miUenniat friends how they are going 
 to get a millennium between this day and-that crash. 
 
 Secondly, resurrection is anticipatory and preparatory to the 
 Kingdoin. Daniel 12! 2 says, "And many from among them that 
 sleep in the dust of the earth shall awake, some to everlasting life, 
 and some to shame and everlasting contempt." i Thess. 4: 10 
 to the end, gives us, "For the Lord Himself shall descend from 
 Heaven with a shout, with the voice of the archangel, and with 
 tlie trump of God, And the dead in Christ shall rise ^rst." This 
 word translated "shout" seems to be in the original a naval term. 
 When at sea, you sometimes see an officer strolling backward and 
 forward. There may be grouped about the deck a large company 
 of passengers. When a shout from tljer. officer on the deck is 
 heard, no one among the passengers makes any response, for the 
 shout is addressed exclusively to the seamen. Such is the shou< 
 of the Son of Man from heaven, -and it is addressed exclusively tx 
 the sleeping saints, and will stir them into life and bring thenn/io 
 meet Him in the air. Revelation gives us the same thing. yWe 
 beard about Israel's restoration and. conversion. Just take the 
 nth Romans which contains three infallible proots o^ their 
 restoration and conversion. 
 
 Again, At the establishment of the kingdom upon the earth, 
 Satan is to be bound, Revelation i to 3. The old serpent, Satan, 
 is. to be arr6sted by the heayenly victor, and flung into the abvss, 
 and sealed ^nd fastened there for a thousand yejirs.\ If I had 
 time I should speak a little about the impossibiHty of having a 
 millennium while the devil is loose. Suffice it 10 say, that thefre 
 is an admirable .sequence in connection with/th^e true prophetic 
 scriptures^ 
 
 First, thiere is the coming of the Lbrd 
 the world powers ; after that, the arrest a 
 and the wholie terminates by the retu^iv/of 
 hesiven. ■'-.^'■. ..]:.'■/ 
 '■'■ Upon the establishment of the Idngdom^ universal peace sball 
 prevail. Ps. 72;.Zech. 14; Isa. 11: <5, 9; Isa. 2: 4; Mic. 4: i, 4, all 
 speak of universail peace. Th^ throb of the war-drum aboui^ 
 which so much has been sung, shall only ceaise when this kingdoi]^ 
 of righteousness is estaBHshed upon the earth. I was much struck 
 with the expression at the end of the 72nd Psalm^ ^'Ttie prayers 
 of David, the son of Jesse, are ended." That is a millennium 
 Psalm unquestionably, and the full outcoine, the answer of thUt 
 prayer of David the son of Jtsse will be had .when that which is 
 
 >en the overthrow of 
 
 binding up the Devil, 
 
 the Son of God from 
 
 pr e dict e d in ihgt > fealm shall have fulfilm e nt in univ e rsal p e aC e , 
 unbroken peace. ; • 
 Upon the establishment of the kitigdom, one universal religioo» 
 
 V 
 
 ":^: 
 

 '■ * •5' 
 
 V 
 
 A WEEK OF BLRSSINO. 
 
 V 
 
 ■r 
 
 that of the Lord Jesus 
 I, 7, lo; Zech. 14: 12; 
 
 Christ, shall prevait. Isa. 45: Ijjflia. 
 Zech. 8: 23; Zeph. 3: 9. In that day 
 
 303 
 
 5a: 
 the 
 
 •:i 
 
 The Lord shall be one, and 
 
 Lord shall be King in all the earth, 
 His name one. 
 
 Furthermore, in the millennial rei^n, creation is to be delivered. 
 Romans 8: 10-23, "The whole creation groaneth and travliileth in 
 pain together until now." I remember of hearing Coleman, the 
 musician, who died at Worcester Heights not many months ago, 
 give expression to a thought of this sort. There is hardly a soli- 
 tary wave that breaks on the shore that to his ear was n6t keyed 
 in the minor ; that most of the winds likewise are keyed in the 
 minor ; ftnd that the sounds made by the animals are likewise in 
 the minor key. There was an artist in England sortie years ago 
 who" undertook to represent his conception of the suffering crea- 
 tion, and he di^d it in this fashion. He painted a scene, a^aravan 
 passing through a desert in the East. One of the men hald fallen 
 sick. Delay was dangerous. They stopped the caravan o^ly long 
 enough to tie up the foreleg of the camelof the sick man,;and set 
 a bottle of water by his head. In the meantime the man hljas died, 
 and the poor camel, unable to move,^hrows his head backward} 
 looking towards the horizon where there is a long line of vultures 
 swoopmg forward to the carrion and the prey. That was his con- 
 ception of the groaning of creation : and one says who saw the 
 picture, that the expression on that poor canriel's fsice was almost, 
 if not altogether, human in its agony and its troiib^ilv, 
 
 Again, there will be prolongation of human lif^^n the millen- 
 nium, isa. 65: 20-22. "The child shall die at ktrhundred years." 
 "The sinner bein^ an hundred years old shall be accursed." The 
 life of the peojple m the millennial age is to be like the life of a tree. 
 
 I want to say finally^ let it |^ in the minds and hearts of all of 
 us here that our Lord God has promised and pledged His own in- 
 violable word in connection with the promise that He will fill this 
 earth with His glory ; that He will clear this creation at last of 
 every vestige and trace of human sin ; that He will restore this 
 planet unto Himself ; that He will swathe it around with His own 
 glory, and you and I who wait and ^atch for the coming Lord, 
 must remember that this brings deliverance to the entire creation. 
 Yonder in the glory, we shall be, and it is quite possible in the 
 ultimate consummation of the redeeming work of Christ, that 
 sonpie of us, perhaps all of us, may gather on this re-union in the 
 new heavens and the new earth, and talk over the days we enjoyed 
 t|i;>gether in this place. . 
 
 ■ : ■• 
 
 ■*t 
 
 •* 
 
■ • "r- ;-,-.■" 
 
 ^»> 
 
 204 
 
 A WIBIC OF BLESSING. 
 
 CHRIST IN THE APOCALYPSE. 
 
 
 REV. N. WEST, D.n 
 
 DEAR FRIENDS, I think we are all perfectly persuaded that 
 we must have a body spiritual, or something wholly stronger 
 than this fle^ and blood, wtien we inherit the Kingdom of God, 
 and listen to the hallelujahs of the' redeemed. The thought 
 unstrings me; it unnerves me; it takes away all power of speech 
 from me; and I thank God that when we get into the glory, the 
 one song, the sound as of living waters, not sung to the minor but 
 to the major key^ will be of the slorv of God in Jesus. Christ in 
 the Apocalypse is mytheineL You have had a view of Christ in 
 the Scriptures down to thisiJ point. This Conference has taken 
 Christ in both Testaments from beginning to tnd. 
 
 Do you know what the Apocalypse is? Perhapssome of you 
 have not f Ar^otttn the name Kalypso, in Homer's Odyssy. Ka- 
 lyp$o, the veiled nymph on the itlahd. Take away the veil and 
 she is, "Apo-Kalypso." That is the Apocalypse, the lifting up of 
 the„veil. Now this book of Apocalypse is said to be the Apo- 
 calypse by revelation of St. John, but it is not. It is the re velar 
 tion or Apocalypse of Jesus Christ. It is not John the Divine 
 who is apocalypsed or manifested or rcivealed ; but it is Jesus 
 Christ the Son of God. And it is the apocalypse which God the 
 Father gave to John, and it has come to us through John. The 
 substance, root and stem, of that Apocalypse is what we call the 
 Clinsto-phane in the first chapter, the gloriouj^ appearing of the 
 Son of God to John when he was in the spirit on the Lord's Day. 
 He heard the voice as of a trump behind him, and turning round 
 he saw a person with hair as white as snow, and as wool, and eyes 
 as 'flames of fire, and girt about the paps with tt golden girdle, his 
 feet like unto fine brass, as though snintn|[ in the fire, and his 
 voice as the sound of many waters ; out of his mouth proceeded a 
 two edged sword ; with judicial robes in token of the purpose for 
 wtuch he appeared. That Chri^o-ph'ane is all there is in the book 
 of lUveleition. All the rest is tfaTe development of that being. It 
 is Christ appearing in the day of judgment ; the Son of Man ex- 
 alted, the Lamb of God executing judgment upon the world. The 
 tinw.hasi:ome for the reception of His people Israel, for the 
 gatneriiigof His Churdi,ana for;the judgment of the nations, 
 tod\He appears in glory, claid in the^ various attributes. "Write 
 the tuijngs tbou hast seen, and the |hings thou shalt see, the 
 thint^ s tti a t a r e, a n d the t h ings thj » t wjt l be " ; writ e them for the 
 (i^rt of the saints, write thcrii. fof ' the discomforture of the 
 He walks in the mid|st of Hie golden candlesticks, which 
 
 t-: 
 
 V . , "" 
 
 : r ' ■ 
 
 ;.-■> 
 
 "jw:-':-^ 
 
 
 y 
 
A WKKK OP BLESSING. 
 
 205 
 
 y 
 
 •ymboltie the churches, and He gives to John, first of all, tbt 
 things that were in the seven epistles : the things that shall be— 
 the rest of the book. These seven epistles are historic and refer 
 to the seven literal churches at the time of John. They also de- 
 scribe the history of the Church in this dispensation, and the con- 
 dition of the churches in the eschatological horizon, more particu- 
 larly in the two last letters to the Philadelphians and Laodiceans. 
 The little suffering church, looking, watching, waiting for the 
 coming Lord, compared with the ^rand large, boasting, egotistical, 
 and wealthy Laodicean Church, increased in goods and thinking 
 ■he is in need of nothing, knowing not that she is spiritually blind 
 and miserable, poor and naked, and needing many things. 
 
 When heaven is opened, and John's standpoint is removed 
 from Fatmos to above, he sees the Lamb of God seated on the 
 throne, with the book of God's eternal decrees and established 
 judgments in His hands, and all the interest of heaven fixed upon 
 one single transaction. The mighty tall angel crying '' who is able 
 to open the book." The Lamb alone can open it, because the 
 Father hath committed all judgment to the Son, and because He 
 is the Son of man. The Lamb slain, being at the same time the 
 lion of the tribe of Judah, is about to open that accounted to His 
 people. As the seab are opened, you see the preliminary judg- 
 ments in the day of the Lord, the first part of that 7oth^ek of 
 Daniel. You come to the^ixth seal, and you see Chris'W the 
 apocalypse again, the day of the Lamb's wraih having come, and 
 the kings of the earth, and the great men, and the rich men, hide 
 themselves in the dens and rocks of the mountain, and cry out, 
 "who can stand in the day of the wrath of the Lamb," which ii 
 answered in the 7th chapter. Only they are able to stand who 
 are the sealed of God— the special Jewish remnant in the firit 
 place, who in spite of the tribulation folifowing shall survive to see 
 the advent, and look on Him whom tneir fathers, and they as a 
 
 Eeople crucified, as He bursts in their sight,^and the martyrs in 
 eaven who are coming in long procession, appearing spotless 
 before the throne, having washed their robes in the blood of the 
 Lamb, singing the song of the Lamb. You go still farther in this 
 apocalypse, and the next you have of Jesus as seen in the 
 Apocalypse, is in the 8th chapter. You pass along to the trumpets, 
 the second series of sevens. The first series close with the sixth 
 seal. At the opening of every seal there's a great image or figure. 
 When you come to the seventh, there is no concrete image at all 
 Last the seven trumpets blow. The seven trump(^ts belong to the 
 seventh seal, and are the seventh seal, just as the seven vials feflL- 
 long to the seventh trumpet, and are the seventh trumpet. At the 
 sixth s e al you ge t to God's wrath, you get no further in time, 
 except the development of things in the day of the Lord. You get 
 a further development of that in the judgements of Christ upon 
 
 ., f 
 
 i 
 
 \ 1 
 
 ■:\'- 
 
f.rX,-:*- 
 
 Wt 
 
 SOD 
 
 A WEKK or BLBS9INQ. 
 
 
 Chrifte«dom and upon the bUipheming apoMAcising world. 
 You find Him here reprtssented by Hi» angels, the censor heaHiM* 
 angeli. Il is when the prayers oi the saints, sutTcring hete the. wl '<{{ 
 of God in the last tribulation, htve gone up through the tfAp^fc ^g^ 
 bearing angels to the throne, that there are thunderigaLaffa ^f; 
 lightnings, and voices, and great earthquakes, and »<>^n JMB^out 
 comes, "The kingdoms of this world are become thi^'Kllipiomi 
 of our Lord." The beginning of the trumpets, •hftli'^he prayers of 
 the saints calling on God lor deliverance, the ead of the trumpets 
 is Hallelujah, the Lord God omnipotent reignetn. It is Christ in 
 His admnist ration of the affairs of this world. 
 
 You go on still further, and you find Jesus represented^, figain in 
 the lolh chapter, as the rainbow clad, and solar-faced angel, the 
 niighty angel coming down clothed with a cloud, and a rainbow on 
 his head, and his face like the sun, and his feet as pillars of fire. 
 The cloud on the shodders, and the feet of fire remind you of the 
 pillar of ^loud by imfrknd the fire by night, that led Kis people 
 through the wilde^s^. He has come to enter into lastin|( rela- 
 tions with His |yJiople,"bnd to restore Israel to their inheritance. 
 He appears crowned with a rainbow tike an emperor. He ap- 
 pears with a solar-face, to show that He is the sun of righteous- 
 ness. He appears with a cloud on his shoulders representing His 
 coming in a cloud. He appears as one whose feet are pillars of 
 fire to tread down his enemies, and His voice is the voice of itiany 
 waters, because He is to stand one foot on the sea, and the other 
 on the land. 
 
 As you read still further, you come to 
 the One caught up tp heaven, when tl 
 tented as clothed d|b light. ''That' 
 prophecy. '* Arise, snine, for Thy lij 
 the Lord is risen upon thee." The J< 
 in that figure in their ecshatological attire. 
 
 and as the ruler of the nations is represented in that figure, even 
 as the Jewish Church, the Mother of Jesus is represented back 
 der in archaeological or Old Testament times, and also in our 
 'estaidcnt or eschatological ttmes. This symbol shows the 
 «f prophecy, the manly child being Jesus, the Messiah, and 
 one ir-iMitl who is to rule the nations. You know if you 
 live stud^W^rophecy, that Israel is called by the nannle of Christ, 
 nd Christ is called m the name of Israel. That Christ does 
 nothing without Israel, and Israel does nothing without Christ in 
 the development of the great plan of salvation, and they stand 
 the one for the other at it were in ]^pphecy. So it is here in the 
 Apocalypse./ ' v C I . 
 
 In the 14th chapter you 'find Jesus standing with the Jewish 
 remnant on Mount Sion. "Lo a Lamb stood on Mount Sion hav- 
 ing a bundled and forty and four thousand, bearing his Father't 
 
 in the 1 2th chapter as 
 
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 name written on their foreheads." Paul tells y<ou that " Th«r« 
 «hall come out of Sion the deliverer, and shall turn iway unrlght-' 
 eouiness from Jacob." ()ppose<l to these ar« those with the traitJl 
 of the beast on their foreheads. 
 
 You continue through the book and you come to the Vision of, 
 the Son of (Jod at the time of the harvest of the earth. **I looked 
 and beheld a white cloud, and upon the cloud one sat, tike uiifo 
 the Son of Man, having on His head a golden rrown, and in Mli 
 hand a sharp sickle. And another angel came out of the temple, 
 crying with a loud voice to Him that sat on t|e cloud, Thrust in 
 thy sickle an<! reap: for the time is come for titee to reap, for tht: 
 harvest of the earth is ripe." That is Christ m His relation to th« 
 harvest from the world. The other was Christ in relation to th« 
 Jewish remnant. Vou will find Christ again in His relation to 
 the anti-christ. The Apocalypse is one bOok of the one act of the., 
 Lord Jesus Christ, with many Epiphanies, each Epiphany in hit 
 relation to a particular transaction that is ^o be carried on in that 
 great day of the Lord. Here we have Him reaping the earth,| 
 separating the wheat from the tares, and gathering the wheat intOP 
 His garner. 
 
 Go on still further, and you come finally to the grand scene in 
 the 19th chapter, where all the Old Testament symbolism is 
 crowded into the magnificent description and pictun of the dia^ 
 demed warrior, the Ikidegroom coming from heavin : Antichrist 
 has done his work. The 1,260 days, or y/i years that I spoke of 
 in speaking of Daniel's prophecy, are about to expire The times 
 of the Gentiles are ending, and the seventieth week is about to 
 ctose, when all that is in Daniel's prophecy is to be fulfilled and 
 Israel's transgression exist no more forever. Recon#liation and 
 atonement with God, and the turning away of iniqtwy, and the 
 bringing in of the everlasting righteousness of that^people, to the 
 sealing up of vision and prophecy, and the consecration of a new 
 sanctuary to God. Christ comes from heaven as 4a diademed 
 warrior, the King of Kings and Lord of Lords. And the issue of 
 th« final battle that is to be waged, when the aflfiliatid nations 
 lather around Jerusalem for the destruction of His chosen ones, 
 file ancient people whom His blood had ransomed^ told in 
 tha brief despatch, "And the beast was taken." Hf 
 
 In the 20th chapter you find our adorable Redeemer represented 
 \ as a strong angel, that binds Satan for a thousand years. Con- 
 temporaneoui with that, the voice of the Son of God is heard, 
 and the dead in Him are resurrected. I thought as brother More* v 
 head was speaking of that shout, when only His own shall hear it, 
 that every man shall hear his own name called by the Son of God. 
 Then in , the millennial age is pictured the great white throne 
 
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 Where thewjcked shall be judged, and given to their doom. The 
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 A WEEK OF BLESSING. 
 
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 husband, shall descend to a new ^rth filled with theglory of God, 
 and the names of the apostles on her foundation, the city where 
 the franchise is held by the uncounted millions of the nations who 
 shall bring their wealth and glory to her. That is the last vision 
 9f Jesus^with His Bride in a new Paradise— where sinanddeatli 
 
 ' are forever impossible. 
 
 This blessf d Apocalypse winds up with three-fold utterancCy 
 
 . ** Behold J come quickly." Keep this m mind. Thtjre will be a re- 
 ward according to works. "I come to give to every man jtccordiftg 
 as his work shall be." We shall stand befme the judgment seat of 
 Christ, hot to have the question determined whether our souls 
 should be in heaven between death and the resurrection, of 
 whether our bodies and souls have a right to be with Christ in the 
 kingdom of glory hereafter, but to hear the words, "Well done 
 good and faithful servant ; enter thou into the joy of your Lord, 
 have rule over ten cities. For according to your works shall be 
 
 ■ your reward." Don't be afraid. You died in Christ. Don't think 
 you shall be tried for sin at the judgment seat of Jesus. That was 
 settled 1800 years ago. The judgment was passed upon you in 
 theol4, the first Adam, and the acquittal passed unto you by the 
 justification in Jesus upon the cross. You are safe in His arms 
 forever by a sovereign decree, by an unconditional predestination, 
 by a gracious calling, by a glorious justification, by a triumphant 
 glori^ca\ion, by the death, the resurrection, the ascension, and 
 the coming of Jesus. You are safe, and do you not want to se© 
 Him ? Do you not want to see the Man who died for you? I 
 feel in the presence of that coming, that 1 am all un worthiness 
 and wickedness, and I: want t6 keep away somewhere on the edge 
 of the kingdom, if only I can get one glimpse of my glorified 
 Redeemer. When Hp saySj " Come ye blessed, inherit the king- 
 dom prepared for you." When Ht says, " I was an hungered and 
 ye gave me meat." When He tells us to come^and take that 
 glorious reward for our works done for Him, 1 am dumb and 
 amazed. Grace abounding from God, first wrought in us to do 
 and to will, and yet He rewards us for the same. Oh, it is grace, 
 grace amazing, that sweet word. " Behold I come quickly, even 
 so, come Lord Jesus." Amen. 
 
 4». 
 
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 A WEEK OF BLESSING. 
 
 ^|09 
 
 :irV 
 
 PAY. , 
 
 THE BELIEVER'S REWARD. 
 
 REV. J. Hi BROOKES, D.D. 
 
 BELOVED friends, the closinjf words of our Brother West 
 lead to the subject of these last words of our Conference. 
 It is with Higgled gladpess and sadness that these words are now 
 Spoken. There is gladness. in niy heart, and I am sure in the 
 hearts of my brethren, that we have been permitted to meet here 
 through these precious days o/* communion. It has been, to me 
 at least, the best and the mes4 profitable Conference we have had 
 through all these years. We/hould go away with devoted grati- 
 tude to God for the precious revelation of His love to us in these 
 meetings. There is a sadness too, to think that we,all of ui^ill pro- 
 ;,^ably never meet together again in this world. And heiflgeir-seems 
 ^to me that Goci's providence directed Brother Erdmah in his se* 
 lection of <|;;s topic, the Believer's Reward, as the last to be pre- 
 sented to you on this occasion/and let me in a few brief moments _ 
 indicate from the sacred Scriptures what are the rewards of thei 
 believer, Often discouraged, often sorely tempted, often feeling 
 the burden of life lying too heavy to bear, how it should cheer our 
 hearts, that our gracious Redeemer has held up the assurance of 
 precious reward to those who lopk for Him. 
 
 The first reward mentionedin the Scriptures is— the Lord Him^^ 
 self. Gen. 15: i. After the battle of Abraham with the four 
 kings, who are manifestly typ^s of the' four worldly powers, and 
 after the warrior was refreshed, by the appearance of Melchizedek, 
 king of righteousness, and king of peace, who brought forth bread 
 arid wine and gave to hinn, and after Abraham refused to receive 
 from the king of Sodom, even so much as a shoe latclfet, the Lord 
 appeared to him and said, "Feat not Abraham, I am thy shield*^ 
 and thy exceeding great reward." It is the privilege of .the Chris- 
 tian to know that Christ Himself, the personal Christ, is the great 
 reward, that is waiting him now. What have we in Christ as our . 
 reiv^rd. i John 2: 12. tells us, "I write unto you little children 
 f>ecause your sins are forgiven for His naine's sake." Now it is riot 
 respectful to say, I do not know whether my sins are forgiven or 
 uftt. If you believe that God tells th6 truth is it not right and 
 reverend to say, I know that my sins are forgiven because God 
 says so ? Not because you deserve it. No; but for His name's 
 «ake. That is the first reward of the believer in Christ. 
 
 Secondly, He has justification. Romans 5: 9, "Being now justi-' 
 fied by His blood, vire shall be saved from wrath through Him." 
 
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 310 
 
 A WEEK OF BLBSSiNO. 
 
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 It is not, we are Roing to be justified, on the day of judgment, bat, 
 being now justified, there is not now one single i condemnation 
 against the purest, weakest believer in Christ. 
 1 Again, we pit adoption in this reward. Romans 15, *' Ye have 
 not received the Spirit of bondage again to fear, but ye have re^ 
 •ceived the Spirit of adoption whereby we cry, Abba, Father." 
 Think if you can say anything in your prayer equal to "Fathen" 
 The sweetest sound I have heard in my life next to the wail of the 
 new-bom babe, was when that little one could say, "Papa." Now 
 God wants you in full belief in Christ's free great rewatrj:' 
 up into His face to-day and say,. "Abba Father." 
 
 Then we have Sanctification. 1 Corinthians 6: li^^ 
 were soqie of you, but ye are washed, but ye are sang^il^ ,^ 
 are justificid in the name of the Lord Jesus, and by tne^pirit of 
 our God." 2 Coir» 5: 21, **For He hath made Him to be atin for us, 
 who knew no sin; that we might be made the righteousness of 
 God in. Him." That is a great reward is it not ? We have some- 
 thing beyond that in i John 5: 12, "He> that hath the Son hath 
 life, and he that hath not the Son of God, hath not life." Hath. 
 He has got it. He has more than that reward. Colossians i: 27,, 
 •'Christ in you the hope of glory." Matthew 28: 2o,-"Lo I am 
 with you all the day." That is the Greek. What, dark days P 
 Yes. Sick days ? Yes, I am with you all the days even unto the 
 end of the age. Is it not so? Yes, He says so. 
 
 But suppose you go out of this world, you still have Christ as yo.ur 
 reward. Luke 23: 43, "Verily I say unto you. To-day sbalt thou 
 be with ipe in paradise." Acts 7: 59, "And they stoned Stephen 
 calling upon God and saying. Lord Jesus receive my spirit." And \ 
 at a single bound that redeemed spirit was up yonder with Him. 
 2 Corinthians 5: 8, "Absent from the body, present with the Lord." 
 Phil, i: 23, "For I am in a strait betwixt two, having a desire to 
 depart and to be with Christ, which is far better.'' John 14: 3, 
 "If I go, I will come again, and receive you unto myself." Oh it 
 is Christ Himself. I remember heaving from a friend of a poor 
 fellow in the workhouse in Dublin, dying of a disease so repulsive 
 that the doctors did not like to diress it. This person tried to 
 comfort him. He sat down beside him. and read the 14th chapter 
 ot John and said, "Won't it be sweet to go iiom the popr-house 
 to that place where there are all the mansion's." " O, that Js not 
 the sweetest thing in the chapter," said he. The sweetest is that 
 Jesus says, "I will receive you to myself." 
 
 Again, the reward is obtained through trustii'ig in Christ. Ruth 
 2: 12, "The Lord recompense thy work, and ''a full reward be 
 given thee of the Lord 0od oi Israel under whose wings thou art 
 come to trust," To all Who trust in the Lord God of Israel, a full 
 reward shall be given. Psa. 125, "They that trust in the Lord 
 should be as Mount Zion,, which cannot be removed." Isa. 26: 3* 
 
 \ 
 
J^{<ry 
 
 A WEEK OF BLESSING. 
 
 911 
 
 4, "Thou wilt keep him in perfect peace, whose mind is stayed 
 p, on thee; because He trusteth in thee. Trust ye in the Lord for- 
 \ ever, for in the Lord Jehovah is everlasting strength." John 5: 24^ 
 "He that heareth My word and believeth in him that sent Me 
 hath everlasting life," aA4 shall not come into condemnation; but 
 is passed from death into life. John 1: 12, " But as many as" re- 
 ceived Him, to them ^avse He power to become the sons of God, 
 even to those that belibve on His name." Suppose you meet a 
 beggar on the street, and say, " Here's a quarter," What is he to 
 do? To receive it; that is all. All we have to do to become sons 
 of God, is to receive Christ. Acts 10: 43, "To Him give all the 
 prophets witness, that through His name whosoever believeth in 
 Him shall receive remission of sin." Acts 13: 39, "And by Hinv 
 aii that," What ? Turn over a hew leaf? No.* Do the best they 
 can ? No. Keep on trying ? No, buc "All that deh'eve are jus- 
 tified from all things." Acts 16:31, " Believe on the Lord Jesus. 
 Christ and thou shalt be saved." Romans 4: §, "To him that 
 worketh not, but believeth.'' Many people read that hurriedly and 
 get into trouble with it. Suppose I take up my watch, or move 
 
 ness." There is not one sinner in a million believes that. H^ 
 wants to make himself a little bit more godlf, to do a little bit to 
 merit the blessing. But God says, " No, I am not going to give 
 you a bit of merit. It hasgotto be all Christ or it willnot be atall.'^ 
 Alia man's works, his tears, his missionary zeal will not do anything 
 to secure his salvation^ Faith is the only thing we must have. 
 Some years ago a doctor from Burlington came where 1 was fold- 
 ing some meetings. He said, he had been a member of the 
 church for a number of years, but had got no comfort out of it. 
 Said he, I cannot stand it any longer, and thought perhaps I 
 might get some help here." I said, "My friend, the trouble is,, 
 you don't believe the Bible." " You are mistaken, 1 believe every 
 word of the Bible." "Then open it at Romans 4: 5, and read it." 
 He read it out rapidly, 1 said, " That is not the way to read the 
 Bible. Read it slowly." He did 50. "Now read it again, and 
 again." Again he read it, and marked the punctuation. "To 
 him that worketh not." 1 asked him whaf it was to work. 
 " Why," he s?iid, " It is to do something." "But believeth or* 
 Him that justifieth the ungodly, his faith is counted for righteous- 
 ness," ^d turning to his friend, he said, " I declare, I never 
 saw that before, and the tears rolled down his face, and he rose 
 ofF his chair, and began to pray, and thanked God tor what he 
 had found, i John 5: i, "Whosoever believeth that Jesus is the 
 Christ is born of God." That is a grand text for an enquiry 
 meeting. Make the enquirer read it for himself. Ask him, " Do 
 
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 you believe that Jesus is the Christ " ? " Ves," he will say, " I be- 
 lieve it." " Are you bom again » ? "I dont know." " Well then 
 what do you make God? Don't you think you are a great 3in- 
 ner ? The worse thing about you is that you don't believe God.'' 
 • I love this simple text, I like the gospel that comes down to little 
 •children. 
 
 Turn .to the next head— -keeping the Word. Psalm 19: it. The 
 word is described in this' Psalm as finer than the finest gold, 
 sweeter than the sweetest honey. " Morever by them is Thy ser-^ 
 vant warned, and in keeping them there is great reward." Do 
 «ot be diverted from the Word of God. Don't let any so-called 
 science or any pretensions of human learning shake your confi- 
 dence in the Word of God for one moment. Now take Psa. 17: 
 4, "Concerning the works of men, by the words of Thy lips, 
 have I kept me from the paths of the destroyer." Do you want to 
 know what the Word of God does for you? i Peter i: 2^, 
 ^', Being born again, hot of corruptible seed, but of incorruptible, 
 by the Word of God which liveth and abideth forever." i Peter 
 
 ,2: 2. '• As ne*r born babes desire the sincere milk of the Word, 
 that ye may 8 row thereby." John 17: 17, "Sanctify them through 
 Thy truth: Thy word is truth.'.' Acts 20: 32, "And now breth- 
 ren I commend fou to God^ and to the Word of His grace, which 
 is able to build you up, and to give you an inheritance among ail 
 them which are sianctified. Eph. 5: 25-27, Christ sanctifies the 
 Church by His word, that "He might present it to Himself a 
 glorious Church without spot or wrinkle, or any such thing, but 
 that it should be holy and without blemish." Eph. 6: 17, " And 
 take the helmet of salvation, and the sword of the Spirit, which is 
 the Word of God." And remember there is never going to be any 
 Other revelation, and when {>eople come to you telling you they 
 have another mvelation, which is not accordihg to the Word. 
 Don't believe them, because this revelation is complete. "Thou 
 •shalt not add (o it nor take away from it." Jol^n T2: 48, " The 
 Word that I have spoken, the same shall judge him in the last 
 
 , da^." Now, brethren, this Word that we have been studying, is 
 
 \ divinely inspired, a perfect rule of faith and practice. Keep it 
 if you want the reward. Cling to it, refuse to depart from it. 
 
 There is a reward for persecuted Christians. Matt. 5: 11, 12, 
 "Blessed are ye when men shall revile you, and persecute you, 
 ^nd shall say all manner of evil against you falsely for My sake. 
 Ilejoice and be exceeding glad, for great is your reward in hea- 
 ven, for so persecuted they the prophets which were before you." 
 Isn't that marvellous? If we go through all the persecution that 
 our Lord endured, do we just calmly endure it? Do we summon 
 up our strength and resolution, and say, "I will stand and fight it 
 
 out?"" But Jesus says, "Rejoice and^e exceeding glad, for great 
 is your .reward in heaven." Luke 6: 22, 23, "Blessed are ye when 
 
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 A WEEK OK BLESSING. 
 
 315 
 
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 men shall hate you, and when they shall separate you from their 
 > c >mpany, and shall reproach you, and cast out your name as evil, 
 for the Son of Man's sake. Rejoice ye in that day, and leap for 
 Jj?y ;for„behold your reward is great in heaven, for in like manner 
 did their fathers unto the prophets." How many Christians here 
 cverjunripedforjoy because they were persecuted. Do we who 
 believe m the Second Coming of the Lord, when people-lie about 
 ut, and say we are cranks, and don't do our work fo>^tHe^a#ler, 
 and tell all manner of false things about us ; do we get angry or 
 do we leap for joy on account of this persecution?^ John isr'io, 
 30, "Because ye are not of the worlcl, . . . therefore the world 
 hateth you. ... If they have persecuted Me, they will also perse- 
 cute you." Also see John i6: 33; Acts 14: 22; Romans 8: 17: 
 Philippians 1 : 29. 
 
 Next, there is a reward for the self-denying Christian. Matthew 
 16: 24-27, "Then said Jesus unto His disciples, if any man will 
 come after Me, let him deny himself, and take up his cross, and 
 follow Me. For whosoever will save his life shall lose it : and 
 whosoever will lose his life for My sake shall find it. For what is 
 a man profited, if he shall gain the whole world, and lose his own ' 
 soul ? or what shall a mwn give in exchange for his sou] ? For 
 the Son of man shall come in the glory of His Father with His 
 angels ; and then He shall reward every man according to his 
 works." Matthew 20: 27 and 28^ "And whosoever will be chief 
 among you, let him be your servant : Even as the Son of man 
 came not to be ministered unto, but to minister, and to give His 
 hfearansoni for many," Matthew 19: 27, 28, "Then answered 
 Feter and said unto Him, Behold, we have forsaken all, and fol- 
 1 wed Thee ; what shall we have therefore ? And Jesus said unto 
 them. Verily I say unto you, That ye which have followed me, in 
 the regeneration, when the Son of man shall sit in the throne of 
 His glory, ye abo shall sit upon twelve thrones, judging the 
 twelve tribes of Israel." Think of it What could Paul say? 
 "I am crucified with Christ: nevertheless I live, yet not I but. 
 Christ liveth in me ; and the life which I now live in the flesh, I 
 live by the faith of the Son of God, who loved me, and gave Him- 
 self for me." fust like a gr ft which has been inserted lives in the 
 branch of a tree. That graft may say, I live, yet I do not live, 
 but it is the tree which gives me life. Paul says in Galatians 6: 
 14, " But God forbid that I should glory, save ip the cross of our 
 
 Lord Jesus Christ, by whom the world is crucified unto me, and I 
 unto the world." Oh, Paul ! what mean the scars on your brow 
 and face ? Looks as though you had been in the hands of a mob. 
 Yes, I have. What-mean those great welts on your back ? They 
 are the marks of mj^ Lord I carry about in this body of mine. 
 
 The next reward is connected with humble service. Mark 9: 
 41, "For whosoever shall give you a cup of water to drink in My 
 
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 fiAme, because ye belong to Christ, verily I say unto you, he shall 
 not lose his reward." People in these days try to do too many 
 great things. Are you willing to do the little things ? The Lord 
 will reniember it. , It is a small > service to hand a cup of water to 
 a poor disciple. You would forget it. But Christ says He will 
 not forget it. Matthew 25: 40, "Inasmuch as ye have done it 
 untd.one of the least of these Myjirethren, ye have done it unto 
 Me." Mark 14: 8, " She hath (tone what she could." Arc you 
 ;going horpe to practice that ? /luke 2 1 : 2, •' He saw also a cert tin 
 poor widow casting in to the treasurv the two mites," eoual to 
 Iwo-thirds of a cent. Jesus commended her above- the rich men^ 
 jvho cast in far preater gifts. _^ 
 
 Now finally. I beg you to think of it. Rev. 12: 12, " Behold 
 i come quickly, and My reward is with Me, to give every man ac- 
 cording as his work shall be." What shall be the test ? Faithful- 
 ness to Him. Read the parable of the talents in Matthew 35. 
 When the Master called upon His servants to account, one said, 
 "Master, thou deli veredst unto me five talents, behold I have 
 gained besides the five talents more." The one that had two 
 talents, said " Master, I have gained two other talents besides 
 , this." And he addressed both servants in'the same words, " Well 
 ilpne good and faithful servants . > . enter thou into the joy of thy 
 Lord." Here are different de^rtes of gifts, but equally .cultivated, 
 the rewards are.equal. In Luke 19: 10 to 25, the parable of the ' 
 ten pounds, the gifts are equal, but they made Unequal use of 
 them. One gained ten pounds, and him He made ruler over ten 
 cities. Another gained fjve pounds; he was made ruler over ISve 
 cities. But the one wholmade ho use of his gift, it was taken 
 away and given to him «rho made use of His rifj!. When our 
 •Lord descends from heaven with the shout of which we have been 
 told this morning, and ais His saints respond to that*^shout, and 
 rise up and appear before Christ, to be seen in the air, He shall 
 apportion our rewards according to our relative faithfulness to 
 Him. The poor washer- woman yonder, in that little hut, standing 
 alf day over the wash-tub, with all the burdens of poverty, but say- 
 ing meekly from day to day, "Lord Jesus, I do thisYor Thee," will 
 be made ruler over a great many more cities than^ome of the most 
 eloquent pulpit orators and the biggest theological professors in 
 the country. Fidelity to Him is the rule and the measure of our 
 reward. Now I want you ^o think of what sort of work you are 
 doing. I Cor. 3: 11-15, "for other foundation can no man lay 
 than that is laid, which is Jesus Christ." Now you are to ptit 
 some sort of work on that foundat on. " Now if any man build , 
 upon this foundation, gold, silver, precious stones, wood, hay, 
 .stubble; every man's work shall be made manifest; for the day 
 shall declare it, because it shall be revealed by fire." 
 
 If your work for the Master has been such that it has resulted . 
 
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 I:., 
 
 A WB«K. OF BLBSSINO. 
 
 2IS 
 
 in the real conversion of men, in their real reRcneration, it will b« 
 
 fold, Sliver, and precious stones, and will stand the test of fire, 
 f you have been unfaithful in your testimony, your work is of 
 wood, hay, stubble ; it shall be burned. If you are on the founda- 
 <ion, you shall be saved, v.t so as by fire. Have you ever seen 
 
 , the people rushing out of a burning building, when startled by the 
 peal of the fire bell, and they dash from the door, saved, but 
 
 . «corched by the heat ? Would you be saved that way? If you 
 are faithful, there shall be abundant entrance into the joys of your 
 Lord. You do not want to come in like some poor demasted, 
 half-wrecked ship, but come in with iull spread sails, and a great 
 •crowd on the shore to greet you. Do not come home like a coward- 
 ly soldier that skulked out of the battle and slipped back lest 
 his neighbours should see him, but with head erect like a triumph- 
 ant Conqueror to receive the reward of your Lord. 
 
 2 John 7, 8, "Many deceivers are entered into the world?" 
 Are they ? Yes. How do I know this ? " Who confess not that 
 Jesus Christ IS come in the flesh. This is the deceiver and the 
 Antichrist They do not confess that Jesus has come. If any- 
 body declares that Jesus Christ has not come in the flesh, he is a 
 d^eceiver and antichrist. "Look to yourselves that we lose not 
 those things which we have wrought, but that we receive a full 
 j-eward." ■ I • 
 
 My final message is this : As Dr. West showed us a little while 
 w^'u"?. .°'* *^'°^®* ^'*** *^* t*»"ce solemnly repeated promise, 
 
 Behold, I come quickly." "Behold, I com«i quickly, surely I 
 
 <:ome quickly." You ask me why I believe it ? Because Christ 
 
 says so. First He says, " Behbid, I come quickly ; blessed i^ he 
 
 that kMpeth these sayings of the prophecy of this book." And 
 
 ^hen He says it the second time, He says, " My reward is with 
 
 Me, to give every man according as his w.)rks shall be." In the 
 
 last He gives the single thought, « Surely I come quickly," and 
 
 that makes John's heart leap. " Even so come Lord Jesus." O, 
 
 my brethren, look for that coming. Live in the power of it ; I ve 
 
 tn the practical realization of the truth that before we are per- 
 
 initted to meet here another year, the blessed Lord Hihiself may 
 
 come^and the toil will be over, and the persecutions will be over, 
 
 and the sin will be over, and the dying will be over ; and no more 
 
 shall the grave receive our darlings, and no more sh^ our heart- 
 
 «'"»?« be torn by the ravages of death ; but we will be with Him 
 
 and like Him, and the witnesses of His redeeming grace, while 
 
 eternal lages rolL 
 
 
 
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