Souvenir Notes — Bible Students Convention, Glasgow (1909)

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GLASCOW

CONVENTION

SEPTEMBER, 1909.

Souvenir of

GLASCOW

CONVENTION

SEPTEMBER, 1909.

Souvenir of

Glasgow Convention,

September, 1909.

THE SUBJECTS OF THE ADDRESSES ARE:

"The Church, which is His Body," by Brother J. Hemery

(Representative of "Watch Tower Bible and Tract Society"），London.

"A Tree Planted by the Rivers of Water," by Brother John Edgar, Glasgow.

"Temptations and Trials," by Brother T. Smedley, East Kirkby.

"The Cost of Discipleship," by Brother J. Hemery.

"Faithfulness Unto Death," by Brother J. Lightfoot, London.

"The Ascent of the Mountain of God," by Brother John Edgar.

"The Acceptable Time of Jehovah." by Brother W. Crawford, Glasgow.

"The Preservation of Indentity in the Resurrection," by Brother John Edgar.

"Finally, My Brethren," by Brother J. Hemery.

"Overcoming," by Brother J. Glass, Manchester.

"The Sounding of the Seventh Trumpet." by Brother J. Hemery.

Preface.

Dear Brethren.

The addresses contained in this Report proved so helpful to those of us who had the privilege of hearing them, aiding us in gaining a still clearer understanding of the nature and purpose of our sacrifice as foot-step followers of our dear Lord, that we greatly desire that these same blessings should reach you all, that you may rejoice with us.

Although some of these addresses were delivered at other Conventions, we have, for the sake of convenience, included them all under the one cover.

All of the addresses were specially revised for this Report by the dear speakers themselves; but our thanks are due to certain dear Sisters for kindly supplying stenographic notes of some of them, thus helping the speakers to recall to memory the thoughts expressed.

One of the addresses delivered by Brother John Edgar at this Convention, was on the subject of the Great Pyramid in Egypt. Instead, however, of reporting this address as delivered, we thought it might prove of greater benefit if we gave a separate and more particular account of our recent work at the Great Pyramid. My brother and I are, therefore, bringing out a second part, entitled "The Pyramid Report," the subject-master of which will be based upon our letters written home from Egypt and Palestine, and already extensively circulated and read by the brethren in Great Britain and elsewhere. This second portion of the Report will contain many reproductions of our photographs of important parts of the Pyramid, principally of the interior; and also of other places in Egypt and Palestine, most of which have direct bearing upon the subject of the Pyramid.

These Photographs, in addition to the descriptive printed matter, should prove helpful and instructive, by assisting to a clearer understanding and appreciation of the great spiritual truths taught by our Heavenly Father in his Word, and further confirmed by him in his wonderful Stone Witness in the land of Egypt. (See detailed announcement at end of this Report.)

Special thanks are due to our dear Brother Hannah of Glasgow, for drawing the designs for the Covers of both parts of this Report, and also for executing many of the line drawings in the second part.

We send out this Report, believing that the Lord's blessing will go with it, and praying that you may all receive as great spiritual benefit through its perusal, as we ourselves have had in its preparation.

Your loving brother in the Lord's service,

224 West Regent Street. Glasgow, Scotland.

Morton Edgar.

(By Brother J. HEMERY.)

"And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." (Eph. 1:22, 23.)

THE relationship of the Church to Jesus Christ its Head, is the "mystery of godliness," as the anti-christian system is the "mystery of iniquity" (Col. 2:2; 2 Thes. 2:7). In order to come to an accurate knowledge of the mystery, we need the aid of the Holy Spirit; indeed, we cannot even begin to get an understanding unless we have consecrated ourselves to God (Rom. 12:1), and have been quickened to spiritual knowledge by the indwelling of the Spirit. Let us wait upon the Lord to-night, seeking Him with the whole heart that we may be led into all Truth concerning this mystery; and as the Truth comes to us, let it move us to a closer walk with God and to a closer bond with our altar of sacrifice. Hidden from ages and from generations, the mystery was revealed to the Apostles for the Church at large; it was confirmed unto us by them that heard. It is therefore our privilege to expect the clear light now due, and to know the things which belong to our individual salvation, and also those things which belong to the salvation of the Church in this time of her deliverance.

There are various views of the Church, for in this important matter, as in almost all others which concern the faith and practice of the Church, Truth has been turned upside down (Isa. 29:16), and darkness has been put for light. The Roman view of the church is the one which approximates most closely to the true ideal, as might be expected from a counterfeit. It claims that the church of Rome is the Church of Christ, a mystic body, controlled by a head. Its head, however, is not Christ, but is the Pope, who claims that he is the vicar of Christ. The followers of the Roman Catholic church are not members of the church, but are its children again an anticipation of the truth, but a poor counterfeit of that glorious time when the true

Church will be in power, and when her children will be multiplied throughout the earth; when "the earth shall be filled with the knowledge of the Lord," and when righteousness will be established in all the earth. The view of the church of England is much the same, save that the reigning monarch is head of the church. The general view of Non-conformity is quite different. It declares that all the saved are members of the Church of Christ, no matter whether they have been matured Christians who have sought to mortify their members which are upon earth, seeking only the will of God, or have been such as the thief on the cross with the last breath crying out for the mercy of God.

Since the commencement of the "time of the end," God has been letting in light on the gross darkness which has obtained so long, and gradually there has been a clearing away of much mist on all things concerning the will of God. Gradually the fact has been made clear that God has not been attempting the conversion of the world, and that the "Gospel Age" has been intended for the gathering out of a people known as "the Church of God," and as "the Church of Christ." But the full light did not come till the "due time," and then God favoured our dear Brother Russell with a renewal of the true light on the purpose of the age, and on the calling and selection of the Church.

When again presented to the Church about 30 years ago, once again came the revelation of the relationship of the "head" and "body," of the suffering of the body with the head, that "if we suffer with him we shall be glorified together" (Rom.8:17); and once again came the realization that the Church is the appointed complement of the Christ, to fill up that which is behind of the afflictions of Christ. (See Heb. 3:14). Others have seen something of the oneness of Christ, have

discerned that the Church is a gathered-out company, but few have seen clearly the oneness which brings the relationship so close as is that of the body to its head.

We have rejoiced in this union with our Lord for many years, and this oneness of our calling has been the bond of love, which has held us in a loving union stronger than any of the bonds of creed or of any earthly tie; we have seen the glory of the High calling, and together we have hoped for it, desiring to be made partakers of the "Seed of Abraham" that we might, as the seed, "bless all the families of the earth."

But now, even a closer association with our Lord is being made clear to us. We see a deeper meaning in the permission to bear the name of Christ, in sharing his reproach, and in filling up that which is behind of the sufferings, the affliction, of Christ, and more than we have seen in "dying" with him. We see more clearly that our death is counted in with his death on behalf of his own people and on behalf of the world; that in bearing his shame, being conformed to his death and suffering with him, means the closest association with him in the things he suffered at the hands of the powers of evil. We see that, while all the merit is in our Lord, the Church, as body to him her head, is considered as part of the "Anointed," both in the present suffering at the hands of an evil world, and in the glorification which is to come. All this is a clearer conception of truth long held, and for it we thank the Lord, for it is proving a very special help in a time of trouble, and is aiding us to bind the sacrifice to the altar as nothing else could do.

Some of our dear brethren do not see eye to eye with us in this clearer conception. They agree that the Church is an elect class, but prefer to think of it as a body in itself, a body of chosen ones called "the body of Christ" as if one spoke of a body of men. They fear the thought of associating the Church in the death of Jesus. They prefer to think of the Church as called to fidelity unto death. That death is a necessity, because the Church cannot inherit its glory in heaven unless it is divested of the human frame, which it willingly sacrifices for the greater glory of a spiritual body. But association with Jesus in being counted as having any share whatever in the Sin-offering of the anti-typical Day of Atonement, is repudiated. We confidently hope that our examination of the Scriptures to-night will help many to see that the Scriptures show the closest relationship of the Church with its Lord in the sufferings of Christ, in sharing in the likeness of his death, in being "immersed into his death,"—dying because of sin not its own, that it may follow Him by the new and living way into the Most Holy,

there to be accepted in him as part of the great offerings in this great Day of Atonement. I speak for myself, and also, I know, for very many of you who are present, when I say this clearer view is a most precious thing; that by it we have been drawn more closely to our Lord, and that we are made more ready to lay down our lives for any purpose to which God may use our poor sacrifice.

The calling of the Church, and the close relationship which it was to bear with Jesus, were not at once revealed to the Apostles. The mystery was too great, too important to be disclosed one moment before the "due time." We find no indication of Peter's knowledge of the mystery when he was opening the eyes of his brethren, the Jews, at Pentecost and at that season, though none of his words are opposed to the thought. Nor is there any indication of a knowledge of this mystery of the church in anything which was said by any of the Apostles for a long time after Pentecost. The revelation was to come through one whom God was watching, a vessel chosen from his birth for the service of the Lord. He who had been a blasphemer, and the last to enter the select company of Apostles, was the instrument chosen for the revelation of "the mystery hidden from ages and from generations and now made known." But the moment the revelation came, a flood of light burst upon the Church! They said, "God hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). Many of the words of the Lord, hitherto dim, shone with brilliancy. Many of the dark sayings of the prophets stood revealed in beauty, the Church saw their calling as members of the body of Christ, and henceforth they laboured as co-workers with God in a way which before was impossible.

In common with their nation, they had until now looked for an individual as their Messiah, and in Jesus they had found him; but now they saw that Jesus was the first-born amongst many brethren; that he was, as it were, adding to himself, and they rejoiced in their calling. Peter shows his added knowledge when, in his epistle, he says the church is "a holy nation, a royal priesthood," and when he tells that it is to partake of the Christ's sufferings (1 Pet. 2:2-9). Paul, as is to be expected, speaks in much greater detail. He clearly saw the unity of the Lord and the Church, through the special revelations which he received (2 Cor. 12:7). He saw the church with the Lord as a temple, each stone of which is necessary for completion of design; as a building (a pyramid probably, with the Lord as the top-stone, to which all the casing-stones are shaped) built up to its top-stone; as the family of God, a beautiful close relationship of sons to the Father.

He likens the church to a bride with Jesus as the bridegroom; and with reference to this declares: "this is a great mystery—I speak of Christ and the Church,"—two are made as one, and counted as one. But closer still he brings the union. The Church is so close to the Lord, and so necessary in the Father's plan, that it is the body of which he is the head. It is the fulness of him that filleth all in all!

Of the various figures which are used, there are three which seem specially appropriate to emphasize the intimate relationship of the Lord and the Church. Paul says (Rom. 8:17) that the Church is joint heir with Jesus, a very special union in station and dignity. She is bride, with all the honour of that position. The Church is his body, the necessary complement of the head.

Now, let us examine some of the Scriptures which speak of the relationship of the Church to its Head. We shall find that in all things which pertain to the office, calling, and glory of the Lord, the church has a share.

(I) Christ, says Peter, was "the Lamb fore-ordained before the foundation of the world, but was manifest in these last times for you;" and Paul says that the Church was predestinated, or fore-ordained before the foundation of the world, thus showing the purpose of God towards both (I Pet. I: 20; Eph. I: 4, II). The Church was a fore-ordination of God as truly as was our Lord himself, a revelation which comes with force upon our heart.

(2) Jesus is spoken of as "mine elect in whom my soul delighteth;" and Peter says that the Church was "Elect according to the foreknowledge of God the Father" (Isa. 42:1; I Pet. 1:2). We see therefore that our Lord was fore-ordained and elect, and that the Church was also fore-ordained and elect.

(3) Our Lord was called in an acceptable time, that he might do the work of God by giving himself as a covenant for the people; and the Apostle Paul applies this same calling to the Church, thus proving that the members of the Church are called to be coworkers with God, being accepted as co-sacrificers in this (Gospel) day of salvation (Isa. 49:6-9; 2 Cor. 6:1, 2).

(4) The Scriptures refer to three important Seeds: (a) the Seed of the woman (Gen. 3:15), (b) the Seed of Abraham (Gen. 22:18), and (c) the Seed of David (Psa. 89:35,36). All of these, we know, refer to our Lord. He is shown to be the Seed of the woman (Gal.4:4); of Abraham (Gal.3:16); and of David (Acts 13:23). These names also apply to the Church:—(a) Paul shows that the Church is the Seed of the woman, under whose feet God shall shortly bruise the head of the serpent (Rom.16:20; Gen.

3:15), (b) The Church is the Seed of Abraham "If ye be Christ's then are ye Abraham's seed" (Gal. 3:29); and (c) in Isa. 55:3, the offer is made to those who come to Christ, who hunger and thirst for righteousness, to share in the sure mercies of the seed of David, the Davidic Covenant, an offer held out by Paul in Acts 13:34.

(5) Again, our Lord is to fill the three-fold office of Prophet, Priest, and King:—(a) He is to be a prophet like Moses (Deut. 18:15); (b) a Priest after the order of Melchisedek (Psa. 110:4); and (c) a King upon the throne of the LORD (Psa. 2:6), three glorious offices of Ruler, Helper, and Teacher. These three offices are also allocated to the Church:—(a) At the present time the Church is the repository of the Truth, and it has "the word of reconciliation" as its present ministry (2 Cor. 5:19), and in the future its work will be to declare the manifold wisdom of God (Eph. 3:10, 21). It thus takes the work and the office of the Prophet. (b) and (c) The Church is a Royal Priesthood—kings and priests, royalty in priestly office. See I Pet. 2:9, and Rev. 5:10—"Hath made us unto our God Kings and Priests, and we shall reign on the earth." Thus the Lord and his brethren, the elect, when gathered in and changed, will be that Great Prophet, Priest and King, to rule and bless the earth.

(6) Jesus is the Son of God; but even this title is not held by him alone, for it pleased the Father that Jesus should be the first-born among many brethren. Every mark of pre-eminence is his, in all things; but God is nevertheless bringing through him many sons unto Glory (Heb. 2:10). He is the first-born; we, through him, receive the spirit of adoption; and if we continue rooted and grounded in the faith, we shall receive the actual adoption into the family of God (Rom.8:15,23). Oh, the glory of our calling! Surely we do not fully realize all that these words mean:—"Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but . . . we shall be like him."

(7) At his baptism, our Lord "was anointed with the Holy Spirit and with power" that he might accomplish his mission (Acts 10:38). By this he became the Messiah, the Christ, which means anointed (John 1:41); and by this he was distinguished from all the sons of men. As a token of this, and of the pleasure of the Father, there came the voice to him—"Thou art my beloved Son, in whom I am well pleased" (Luke 3:22). Through the Apostle John we learn that the Church also is anointed for her work, and thus, like him, is set apart for the service of God (I John 2:27; see also Paul, 2 Cor. 1:21). Without doubt, the anointing in the ancient days of the priests and the kings of Israel was intended to portray the anointing of the better priests and better kings who, together in glory, will make the great Priest and King seated upon the Mediatorial throne of the Lord.

(8) Another beautiful connection between the Lord and his body, the Church, is revealed, one which shows the grace and love of the Father towards those who are to be so closely united to his Son, and so closely related to himself. Our Lord said about his work and ministry, "I do always the things which please him (John 8:28,29). What a sweet communion is revealed in the words of the Apostle in this connection, perfect harmony between the Father in heaven and the Son upon earth; and how we desire to feel such holy sweet oneness of mind and heart! But see the provision for the Body just in this same connection—Heb.13:20,21—"The God of peace . . . through the blood of the everlasting covenant make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ." The peace and sweet communion which come from the oneness of spirit and endeavour to do the will of God, are ours also, by this Grace of God. That which was provided for the Head, is provided also for the Body. Not only is this the case, but the further oneness of sharing in the resurrection power of God is given to the Church, as well as to the Lord. The resurrection and subsequent exaltation of Christ, were the outcome of the exercise of the almighty power of God. This was the greatest manifestation of God's power which had been made (Eph.1:19-23). But this same mighty power is exercised towards the church, as the foregoing passage shows, and as Paul says in Col.1:11. "That I may know the power of his resurrection" was Paul's constant prayer; so must it be ours. If faithful to our consecration that mighty power will work in us, to transform us and make us into the likeness of our Master, and ultimately to bring us to his kingdom and glory. These wonderful passages of Scripture should take away all doubt, and give us confidence that he who has begun a good work, will confirm it unto the day of Jesus Christ.

Thus we see that our Lord and the Church share in the fore-ordination, election, and anointing of God. That both share in the power of the Holy Spirit towards works of holiness; and that together they are called to be the great Prophet, Priest, and King, to teach and bless the people. What, then, does all this mean, what does it signify? Surely it means that in the office and work of our Lord, the Church has a share. That the Christ, the anointed is not only our Lord Jesus, not one member, but

many. As we have said, in all things he has the pre-eminence; but the very fact that the Apostle required to remind us that our Lord was preeminent, shows the very close relationship of the Church to the Lord. Had there been no possibility of the thought of equality, the Apostle would not have mentioned the pre-eminence of the Lord, the expression would have been a superfluity.

A consideration of the words of our Lord and of the Apostles will show, that it is not only when glorified, that the Church will share in the offices and in the work of the Christ, but that it shares now as his "body," while yet upon the earth, filling up that which is behind. There are two chief features of our Lord's work and ministry: first, his coming into the world to die as its Redeemer; and secondly, the witness to the truth which he gave, and which became the cause of his death at the hands of his enemies. The first is expressed by Heb. 10:5—"a body hast thou prepared me . . . lo, I come to do thy will, O God;" the other is contained in our Lord's words to Pilate (John 18:37). Our Lord was before Pilate at the time, and was revealing to him and others all that he thought it was necessary that they should know about his work and kingdom. Pilate said: "Art thou a king, then?" The question brought a political aspect into the case. Jesus acknowledged that he was a king, and added, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth," evidently meaning the Truth of the king and the kingdom.

Did our Lord finish all the work of the Christ from God's point of view, all that God contemplated when he sent his anointed into the world? It is clear that Jesus was faithful in his work, for we have that testimony in Heb. 3:1,2. His own words are, "I have finished the work thou gavest me to do." But we have no hesitation in saying that Jesus did not accomplish all the work of planting truth in the world, nor did he suffer the complete measure of the sufferings of the Anointed. He was God's Apostle (Heb. 3:1), and as such he witnessed to the Truth; but that there was a further work to do is shown by his appointing twelve other Apostles to carry on the work which he began. He himself said: "As thou hast sent me into the world, even so have I also sent them into the world" (John 17:18). The wonderful words spoken to that little company in the upper room on that last night of their fellowship, when Jesus gave to them their commission and the treasures of the truth, may be compared to the time when our Lord was with the Father in glory, receiving His words before he left that glory to come down to us.

How sweet and hallowed was that time of sacred fellowship in the upper room, and what wonder that our Lord's words that night are the most precious treasure of the Church!

Jesus came, then,(1) To redeem the world by giving himself as its ransom price; and (2) To give witness to the Truth; to plant in this apparently barren soil that seed of truth which, in the Father's due time, would spring forth before all nations (Isa. 61:11). The faithful witness he gave cost him his life. The people were not prepared to accept him and his message; but when the end came he had the assurance that he had pleased God, he had finished his work. But what of the Church? Our Lord's words just quoted show that the Church has the same work of witnessing: "As thou hast sent me into the world, even so have I also sent them into the world;" and the faithful witness costs the Church her life, for the world hates her even as it hated him. The Lord came to die and to witness,-the Church is sent to witness, and the witness costs her her life. Here, then, in the most sacred and solemn features of our Lord's work, the Church, his body, is brought into close association. The death of our dear Lord was accompanied with every evidence of shame and disgrace; rejected and despised of men, and forsaken by God. The prophet had foretold that he would "die with the wicked" (Lowth's Translation); but little this told of the cruel fierceness of the literal fulfilment, as our Lord was crucified between the thieves. Even the sun hid its light as the dear Lord died in shame.

The legitimate heir of all of Adam's rights, heir also of all that God had promised to Israel through the Law Covenant, and heir therefore to life, he was willingly taking the Sinner's place, bearing his condemnation; giving up every earthly right as the world's ransom price, that he might become its Deliverer. Accounted the Sinner, he became subject to him that had the power of death; as he said, "this is the hour and the power of darkness." The one man who had holiness and truth fell under death's dominion, and was slain as a sinner. But this was the only way in which he could give his soul an offering for sin, the only way in which God could lay "the chastisement for our peace upon him." Thus our Lord gave himself "a corresponding price for all" (1 Tim. 2:4). Thus "he tasted death for every man" (Heb. 2:9).

Now, it is clearly manifested by these and all other Scriptures related, that the Church could not have part in its own ransom; therefore, there cannot be any question of the Church sharing with the Lord in that phase of his death. And yet, the Church is

"baptized into his death." It "suffers with him," that it may be glorified with him. The death of the Church at the hands of the world is an appointment of the Father, as was our Lord's death (Acts 2:23), for they are his sheep, appointed for the slaughter, for sacrifice (Psa.44:22). They must be beheaded for the witness of Jesus (Rev.20:4), not necessarily meaning, however, that each must suffer a violent death, but that each must suffer death, not only of the human will, but also of the body. In a word, they suffer with him in the appointment unto sacrifice, in the shame of the sacrifice, and are counted as partakers of the sufferings of Christ. With him they die under the power of death, bearing the stigma of the cross.

When the Lord was on his last journey to Jerusalem he was met, you remember, by the mother of John and James, who together asked the Lord for seats near him in the Kingdom. The brothers were now grown men, but the mother still had a fostering but selfish care for her sons. The Lord assured them they did not know for what they were asking. None could get into the kingdom save by the way of sacrifice, by sharing with him in the cup which the Father had poured out for him. He said: "Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" They said: "We are able." They trusted the Lord, well knowing that he would not lead them into anything too hard for them to bear. He replied: "Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father" (Matt. 20: 20-23).

Not long afterwards when our Lord and his disciples commemorated the feast of Passover, he took a cup saying: "This is the New Covenant in my blood," and he passed it round that all might share with him. This symbolism must have come as a surprise to the disciples. Forbidden by the Law to drink blood on pain of death, they were now asked in symbol to do that which brought them in condemnation. They drank of the cup; they divided it amongst themselves, and thus they took death unto themselves. Surely our Lord meant them to understand that he was giving them a share in the condemnation and shame which was falling fast upon him! By this they declared their readiness to follow their Master all the way of the cross, though little they knew of their weakness, and of the trials which would beset them.

That which is thus shown of the Apostles is the privilege of the Church. Throughout the New Testament, there is a clear association of the Church with the Lord in his sufferings, and in his death, an association far beyond that which comes from belief in the word of God concerning him, one indeed which brings us the privilege of filling up that which is behind of those afflictions.

In a passage already quoted (Rom. 6:3) we saw that Paul said that "we were immersed into Jesus Christ," and were also "immersed into his death." We die with him, that we may be raised in His likeness. This passage does not merely say that our old man must die, in order that the new man may live; else there would be no need to say the death must be in the likeness of Christ's death. We die with him as unto sin, by sin, through sin, that we may be immersed into his death. This is something beyond fidelity unto death, it is an entrance into death, the blotting out of life. When the holy Jesus died, it was as the victim of sin, which, for the moment, seemed to have the victory. Indeed, he could not have died had sin not been imputed to him, for all the promises of health, prosperity, and life, which were by the Law, were his. The Law said: "The man which doeth those things shall live by them" (Rom.10:5), and thus came the necessity for our Lord to be accounted a sinner in order that he might die for the people.

For this reason we do not see that it is possible for the members of the Church to die unless, like him, they are accounted sinners. Justified by faith, they are freed from the condemnation of Adam; "Thy sins, which were many, are all forgiven thee," is the sweet word of forgiving grace. Sanctified and counted holy, in Christ, there is now to these "no condemnation," for they walk not after the flesh but after the spirit. These, reckoned holy, and with the spirit of holiness working within, are to drink of our Lord's cup, to share in his sufferings, to be immersed into his death. But death cannot come save by actual sin, or by sin being imputed; and as even their imperfections are covered, it follows that the members of the Lord's body cannot die except, like their Lord, sin is imputed to them. Dying not for our own sin, dying in Christ, buried with him, "reckoning ourselves likewise as dead unto sin," we see the privilege of suffering in a light much clearer than we have hitherto enjoyed. Now we understand the fellowship of suffering, and the oneness of the glorified head with the body left behind; and we see clearly that all the sufferings of the Christ, the anointed, are in order that both Head and Body may share in the great Sin-offerings of Atonement.

We repeat, that in all this we are not saying that the Church is part of the world's ransom price. Quite a clear distinction is made between bearing sin, suffering death under the power of sin, and the payment of the ransom or corresponding price by the Lord. Each of those who will be found with the Lamb on Mount Zion (Rev. 14:1), will have

had the Spirit which was found in Christ. Not one will be there who would not have given his life for the world, had the opportunity been afforded. Each has longed to bless the world out of which he has been called, and God in his mercy has provided them with a way. Requiring a Redeemer themselves, they could not give their life a ransom for another; but a way was made whereby they yet might suffer—even unto death—following their Redeemer. By his worth and merit accounted to them, they had something to sacrifice; still further, they are permitted to follow him into the Most Holy; and with him, their Head, they are, as his Body, counted in the Sin-offering, as in the days of Israel the goat followed the bullock and was counted in with it as the complement of the day's sacrifices.

In this connection, I often think of Adam and Eve and the Garden, and how, when the dread results of their sin became manifest in the murder of Abel by his brother, they would have been willing to die, if by so doing it were found possible to bring back to their children their former happiness and communion with God. It was not possible. God had already provided his Second Adam, who, in due time, made his appearance, and who, willingly taking the place of the first Adam, entered the deep waters and the darkness of death for the sake of those he loved. He won through, and found his way to the tree of life in the garden of God (Rev. 2:7). But, now, see another figure who stands out from amongst the people. When asked her name, she says, "I am Eve." "But you are not Mother Eve who transgressed?" "No, but I am permitted to take her place, and to share with the Second Adam the shame and pain of death, that my children may be restored; and I am rejoicing in my privilege." It was Adam who brought the race into death, but Eve was "in the transgression." It is the Second Adam who brings the race into life, but his bride, the Church, is permitted to share in the Sin-offering, that she may share in the deliverance.

Here, then, we leave our present study of this important subject. We have found that in the seven important features of our Lord's work and ministry, a share is given to the Church. It shares: (1) in his calling; (2) in his anointing; (3) in the witnessing, and planting of truth in the earth; (4) in the suffering which is incidental to the witness; (5) in the reproach of Christ, the reproach of bearing sin; (6) in the death of Christ, being immersed into his death; and (7) in the resurrection and glory which is to follow, when Jesus, the Head, and the Church his body will be the glorious Christ, who will minister to, and bless all the families of the earth, and who will make known throughout all ages the glory of the love and the majesty of the character of our glorious God.

(By Brother JOHN EDGAR.)

First Psalm, 1-3:—"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night. And he [this man of God of whom the Psalmist speaks] shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."

THE more we enquire into the laws which govern the natural and spiritual worlds, the more we find them in harmony with each other. Hence we conclude that they owe their existence to the same author. The natural man is apt to place the laws of nature first, but the man of God knows that the spiritual laws are the more important. In fact, it would seem as if God actually arranged every thing in nature so as to make clear to our understanding the great spiritual truths which otherwise might be beyond our comprehension.

We find many examples of this in the Scriptures. For instance, the nation of Israel is repeatedly symbolized as a vine tree, a tree which is quite useless except for one purpose, fruit-bearing. Turn to the 15th chapter of Ezekiel, and see what the Prophet says: "And the word of the Lord came unto me saying, Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work?" Who would think of taking the wood of a vine tree to do any work!—"or will men take a pin of it to hang any vessel thereon? Behold it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work?—Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? Therefore thus saith the Lord God: as the vine among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem." The Lord

could have made the vine a great tree like the fir or the cedar, but he did not choose to do so, doubtless because he wished to illustrate his purpose with regard to the nation of Israel, namely, that the sole primary object for which he had chosen them was that they might bear the fruits of holiness: "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, to keep the commandments of the Lord and his statutes, which I command thee this day for thy good?" (Deut. 10: 12, 13).

Ezekiel's prophecy was fulfilled in the year 70 A.D., when the nation of Israel was cast into the fire of trouble and destroyed. Our Lord Jesus explains the reason in the 21st chapter of Matthew, 43rd verse: "Therefore I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof,"—the fruits of holiness.

Christendom has made the same mistake in this respect as did natural Israel. Like the nation of Israel, the Christian nations have depended on their own strength and their own wisdom instead of on the Lord's, and they have become great in the eyes of the world. They have failed to see that the sole primary object for which the Lord has chosen them is that they should bear the fruits of holiness, as the Apostle explains: "This is the will of God, even your sanctification" (1 Thess. 4:3). For this reason, the Lord is casting them off and is giving the Kingdom to a nation bearing the fruits thereof, the holy

nation, redeemed out of every kindred and tongue and people, despised and rejected by men, but chosen of God.

"For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence" (I Cor. 1: 26-29).

To be God's people, we must not only believe in the Lord, but we must also suffer for his sake (Phil. 1:29); we must deny ourselves and take up our cross daily and follow him. Those who do this are the true Israel, the true vine. They are the nation who will inherit the Kingdom of heaven. Why? Because they have recognized that they must not depend upon worldly wisdom, worldly strength, worldly position, or upon anything else that this world can offer, but that their dependence is to be entirely upon the Lord; and they are striving with his help to cultivate the fruits of holiness. It was because Jesus with his disciples followed this course that he could say: "I am the true vine, and my Father is the husbandman," "I am the vine, ye are the branches" (John 15:1, 5).

A TREE PLANTED BY RIVERS OF WATER.

The tree described in the first Psalm, unlike the vine mentioned by Jesus and Ezekiel, does not refer however, to the nation of Israel but to the individual man of God. It may at first seem strange that God should compare a man to a tree; but it is evident from the Psalmist's use of the illustration that there must be some truth underlying it, and if we can only find out what this truth is, doubtless we shall be enriched by it spiritually.

A tree planted by rivers of water has, as a rule, plenty of life, because it has access to and absorbs plenty of water. The same tree if transplanted to a desert, would soon die from lack of water. So it is with the man of God. It is only when he has access to the rivers of the water of truth, the Books of the Bible, that he can grow spiritually, and the more of the truth he absorbs and uses, the more vitality he gets.

Before there can be a tree there must first be a seed, and that seed must be sown in prepared ground. If the ground is hard, it will require to be broken up, but it does not always require such energetic treatment. In the parable of the sower, our Lord spoke of the different kinds of ground, and

said that the good ground was the pure and honest heart. The preparation of the ground means the process by which we come to a realization that we cannot of ourselves be pleasing to the Lord, and that, therefore, we need a Saviour. If, while in this attitude of mind and heart, we turn to have faith toward God through Jesus Christ, and being justified by faith, have peace with God, we are then ready to receive the seed, the word of the Kingdom, into our heart, and become New Creatures in Jesus Christ. Thus the ground in which the seed is sown is the justified mind and heart.

The seed, as Jesus explained (Matt. 13:19), is the word of the Kingdom, the glad message that Christ's Kingdom is to be set up on earth, and that, if only we deny ourselves and take up our cross daily and follow Christ, we shall be joint-heirs with him in that Kingdom for the grand purpose of blessing all the families of the earth to the glory of God the Father, and of his Son, Jesus Christ. If the seed is properly received into the pure and honest heart, it at once begins to take root and sprout. The root represents the faith of the New Creature.

There are two acts of faith, the faith of justification and the faith of consecration. Our Lord Jesus did not require to take the first step because he was never anything but just or righteous, but he consecrated himself by faith. He had such faith in his Father in heaven that he delighted to do his will, even though he knew that this meant the surrender of all his life-rights as a human being, that he would be blotted out of existence, and that the mighty power of God would be required to raise him from the dead to a new nature, the Divine Nature (Eph. 1:19,20). This does not require so much faith on our part, because Christ was the first to rise from the dead (Acts 26:23). He led the way, and we know that what our Heavenly Father has done for him, he is abundantly able and willing to do for us.

The two acts of faith are shown in the 5th chapter of Romans. In the first verse, we are told that it is by faith that we are justified and so have peace with God; and then in the next verse we are told further that it is by faith also that we have access into this grace wherein we stand, the grace or favour of sanctification, and so have hope of the glory of God. The first act of faith, by which we are justified, is the preparation of the ground, the heart. If the seed, the word or glad tidings of the Kingdom, is properly received into such a heart and takes root there, the New Creature is begotten. The root is the faith of the New Creature, the second act of faith, the faith of consecration. It is the small beginning which eventually, if permitted to grow, will develop into the mature fruit-tree, the man of God, the New Creature in Christ Jesus.

When the seed of the fruit-tree is sown it sends out little root-tendrils to absorb water and the various minerals or earthly elements which have been dissolved by the water. Soon a little stem sprouts and shows itself above ground. This little stem then sends out little branches, which, with the root and the stem grow thicker and longer and stronger year by year. When the branches put forth leaves and eventually buds, flowers and fruit, we have the mature fruit-tree.

THE NEW CREATURE COMPARED TO A TREE.

Let us now consider the various parts of the tree in detail, and compare these with the various stages in the development of the New Creature as outlined in 2 Pet. 1:5-7, and we shall be struck with the wonderful aptness of the illustration, which, under the guidance of the Holy Spirit, the Psalmist uses in our text.

The Apostle's words are: "Besides this, giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity."

THE ROOT OF FAITH.

The first of the graces is the root of faith. As with the root of a tree; its tendrils are at first small and delicate, but they grow and spread in all directions with the continued growth of the New Creature.

The root of a tree has two functions:

(1) It is the part of the tree which takes hold of the ground. At first the hold is very feeble, so that even a child could pluck it up; but by and by, when the tree is large, it would defy the united strength of many strong men to uproot it. It is the same with our faith as New Creatures. Faith is the part which takes hold of the ground, the justified heart or will. At first, when our faith is small, we should be easily uprooted, were it not that the Lord is caring for us at this as at every stage. Gradually with our spiritual development, the various branches of our faith grow and spread out so as to take a firmer hold of our hearts. Some of them take hold of that part of our heart or will which regulates our thoughts, so that we come more and more to think as Jesus thought; others take hold of those parts of our heart or will which regulate our speech and general conduct, so that we gradually come to talk as Jesus talked, and walk as he walked. The more our faith grows and the firmer the hold it takes of our heart, the better we are able to withstand the assaults of

the enemy. Faith is the great foundation grace, the one without which it would be impossible for us to grow. "Without faith it is impossible to please God."

(2) The other function of the root of a tree is the absorption of water from the ground, and of the various earthly or mineral elements in the ground, which can be dissolved by the water and are useful for the growth of the tree. Water forms three-fourths of the weight of most plants. Accordingly it is indispensable. If the tree were deprived of it for even a day, it would begin to wither. Coming from the "rivers of water," beside which the tree is planted, it percolates through the ground, searches out the various earthly elements which are there, dissolves them little by little, and is then absorbed by the root. All the water that enters into the structure of the tree comes by the root; none of it enters by any other part, not even through the leaves.

The rivers of water by which the New Creature is planted are the different Books of the Bible, and the water of truth from them percolates into our hearts, through the channels of our eyes and our ears. When it enters our hearts, it searches out the different natural elements which it finds there, and gradually dissolves them. One of these elements is ambition, which leads the natural man to strive to be great in this world, to make a name for himself, to accumulate riches, etc. However desirable this may be from the worldly point of view, it is a wrong principle so far as the man of God is concerned; but when the truth gets into the heart, the natural element of ambition is gradually dissolved, and as it becomes absorbed along with the water of truth, it is transformed from an earthly ambition into a spiritual ambition, a heavenly ambition. This spiritual ambition leads the New Creature to strive to please God, whatever men may think of him; it leads him to lay up in store for himself treasure in heaven, and makes him "covet earnestly the best gifts," in order that he may be counted worthy of becoming a joint-heir with Jesus Christ, and so be enabled to satisfy the desires of his heart in glorifying God and helping to bless all the families of the earth.

Another natural element is that of combativeness which many of us possess to a greater or less extent. The natural man who has the quality of combativeness is apt to be very objectionable, but when such a man becomes a New Creature in Christ, the truth searches out the natural combativeness in his heart and gradually dissolves it, and as it becomes absorbed by the faith of the New Creature, it is transformed into a spiritual combativeness. This quality is one of the finest which can be possesed by the man of God, because, properly directed, it enables him to carry on a warfare against the world, the flesh, and the devil, and so to fight the good fight of faith.

The natural man uses his combativeness to fight others for the sake of himself; the man of God uses his combativeness to fight himself for the sake of others. We must all have this quality, to some extent at least. If we do not possess it naturally, we shall require to pray to our Heavenly Father to assist us. You know how the skilful gardener adds to the ground whatever elements may be lacking, if they are necessary to the growth of the tree. I am sure the Lord will give us whatever elements are needful to our spiritual growth.

The root, then, represents our faith, and just as the root is the only part of the tree which absorbs water, so the man of God receives the truth only by the one means, namely, his faith. If a man lacks faith, he will not be able to receive the truth. That explains the reason why so many tell us that the Divine Plan of the Ages is the most difficult book they ever read. They have not the root of faith in their hearts. But the New Creature by his faith can, and must drink in the water of truth. If he is deprived of it for even a day, he begins to wither.

What is in the root which enables it to absorb the water with the dissolved earthly elements? It is the sap, and the process of absorption is called endosmose. By endosmose is meant the natural law by which, when a thin fluid is separated by a porous wall from a more concentrated fluid, the latter absorbs the former. The sap is thicker than the water in the ground and therefore absorbs it with its dissolved earthly elements through the medium of the root. Similarly, the Holy Spirit (which, I understand, is represented by the sap), by a spiritual process corresponding to endosmose, absorbs the water of truth together with the natural elements which have been dissolved by the truth; and the medium through which this absorption is effected is our faith, the root of the New Creature. In this way the measure of the Holy Spirit is gradually increased in the New Creature, and just as the sap not only nourishes the root but ascends to the other parts of the tree, the trunk, branches, leaves, etc., and nourishes them also, so the Holy Spirit thus increased in measure and strength, develops not only the faith of the New Creature, but also the other graces which we have still to consider.

ADD TO YOUR FAITH, VIRTUE.

If a seed is sown and takes root, no one is at first aware of the fact. It is not until the little root adds to itself a stem and the stem appears above the

ground that we can say: "Ah! A seed has been planted there, and it has taken root." The stem is the first visible manifestation. This brings us to our second point. The Apostle Peter says: "Add to your faith virtue." The word translated "virtue" properly means "fortitude" (see Wilson's Emphatic Diaglott). When we present our bodies a living sacrifice to the Lord, the root of faith, the first step in the development of the New Creature, is in our hearts, but at first no one knows it except ourselves. It is not until we add to our faith fortitude that others come to know that the Word of Truth has taken root. Fortitude is the first visible manifestation of the New Creature. If we do not develop fortitude, our faith will die; just as in the case of the natural seed, if a stem fails to appear, the root will die.

What does this quality of fortitude mean? It means the courage of our faith. When we add to our faith fortitude, we not only believe in our heart, but we also confess with our mouth that Jesus is our Lord, and it is when we begin to tell this to people and to show it in our daily life and conduct that others learn that we are Christians. We must not be ashamed of Christ. If we are, he will be ashamed of us when he comes to reckon with us. I remember one day, when sitting in a train, I had some tracts in my pocket. My faith told me to hand them to my fellow passengers, but the flesh rebelled. I was very nearly yielding when the thought came to me, "Be not ashamed of the Gospel of Christ." I pulled the tracts out of my pocket and looked at them. There on the cover of the uppermost one I saw the very words which had come to my mind: "I am not ashamed of the Gospel of Christ." Then faith had the victory, Having now the courage of my convictions, I handed round the tracts, and found it not so dreadful after all.

Why should we be ashamed of the Gospel of Christ? It is such good news! Poor groaning humanity is waiting for it. Even though men may sneer or jeer at you, or persecute you for believing it and proclaiming it, by and by in the day of visitation, they will remember your good works which they behold, and will glorify God on your behalf (1 Pet. 2: 12).

Virtue or fortitude is that grace which enables us to give the truth to others and to model our own lives by it, and to persevere in both in spite of opposition, and also in spite of repeated failures. At first, when we are only young plants, we bend at every blast of adversity, but by and by when we grow more mature, we are able to withstand any storm which may assail our faith in God and his truth.

ADD TO YOUR VIRTUE, KNOWLEDGE.

When you begin to speak of the truth to others, you find very soon that you cannot explain it so clearly as you would wish, and questions are put to you, which you find you cannot answer. For instance, you will be asked: "Is not that a second chance?" and "Would that not lead to sin?" The effect is to send you again and again to the rivers of truth to refresh your memory, and add to your fortitude knowledge; and while refreshing your memory, you will find your heart refreshed also. The more you impart the truth to others, the more you add to your own knowledge, the clearer and more precious the truth becomes to you. Again, when you begin to mould your life in accordance with the will of God, the various experiences through which you pass, the opposition you receive, the failures you make, and all the many trials and difficulties which you are bound to encounter on the narrow way, send you again and again to the Word of God for instruction as well as for comfort and exhortation.

Just as there are many branches in a good tree, so many branches of knowledge require to be cultivated by the true Christian who desires to be conformed to the image of Christ. Seeking to know God, his glorious character and his wonderful plan, and Christ, who is the express image of the Father, the true Christian develops branches of knowledge in the heavenly direction. Alongside these he finds it necessary and pleasant to develop branches of knowledge concerning the Prophets and the Apostles and the other Old Testament and New Testament Saints, and still other branches concerning the graces of the spirit and the exceeding great and precious promises of God. Besides these there are many more! including, lower down, branches of knowledge concerning the wiles of the devil, and also the various temptations (troubles and allurements) which come to us from the world and from our flesh. We must see to it that we can say with the Apostle Paul: "We are not ignorant of Satan's devices." If you think it is unnecessary to know about the wiles of the devil you will fail to be forewarned, and not being forewarned you will not be forearmed, with the probable result that sooner or latter you will be overthrown by the adversary.

Still lower down, and tending to grow earthwards are many branches of secular knowledge which are not so important as the others. Yet they are necessary in some degree to the proper understanding of the Bible. For instance, we ought to know something about grammar and the meaning of words. It is helpful also to know a little of the Greek, and possibly also of the Hebrew language, at least a few

words for the better understanding of the truth, a knowledge of geography, history, botany, etc., is often helpful in grasping the meaning of many of the illustrations and historical and geographical allusions so frequently met with in the Scriptures.

But while adding to our fortitude knowledge, it is essential that we should attend also to the next of the Apostle's injunctions:

ADD TO YOUR KNOWLEDGE, TEMPERANCE (SELF-CONTROL).

If there were no branches on a tree, there would be no fruit, and small branches would bear little fruit. So it is with the New Creature in Christ Jesus. Without knowledge of God and his glorious plan of redemption he will bear no fruit, and if his knowledge be small, his fruiting will also be small. It is evident then, that we must cultivate many branches of knowledge. But a fruit-tree does not grow simply for the purpose of having branches. However fine these branches may be, it must develop fruit in order to justify its existence. This will necessitate judicious pruning. A tree that is not pruned simply runs to wood. Similarly, the purpose for which the man of God must develop the various branches of knowledge is that he may in due time bear an abundant fruiting of love, and for this purpose careful pruning and training will be necessary.

In the case of the New Creature, however, and here the analogy between the tree and the New Creature fails,—much is left to the freedom of his will. He is treated as a reasoning being, and is expected to do much of his own pruning. Paul says: "For if we judge ourselves we shall not be judged, but if we are judged we are chastened of the Lord that we may not be condemned with the world" (1 Cor. 11:31, 32). In other words, we ought daily to examine ourselves and exercise self-control. If we do not, we are not using the spirit of a sound mind, and the Lord will require to prune or chasten us, just as the skilful gardener requires to prune the tree which has no reasoning power to guide it.

The sole object of our studies should be to show ourselves approved unto God, workmen that need not to be ashamed. The development of the different branches of knowledge should be so controlled that we may grow on them the fruit of love. That is what the branches are for; and the reason why there are so many branches, is that there may be the more fruit.

We require to exercise control, especially in regard to the branches of secular knowledge. In the natural fruit-tree the lowest branches tend to grow towards the earth.

After the same fashion the branches of secular knowledge are prone to grow earthwards. We should remember not to cultivate these branches simply for the purpose of acquiring knowledge, nor for earthly purposes other than our daily vocation (and then to as restricted an extent as possible), but only in order to understand God's Word, and so help our spiritual growth. It is best to be content for the most part with what secular knowledge we possessed before we became New Creatures in Christ Jesus. The more time and energy we devote to the cultivation of secular branches, the more our spiritual growth is apt to become stunted, and our fruitage of love of poor quality. The brethren can be of assistance to one another in this matter. For instance, from my former study of the secular branch of botany, I am endeavouring to explain to you the Psalmist's meaning and through this the Apostle Peter's exhortation, so that your and my own spiritual growth may be aided.

We have seen, then, that a tree which is not pruned runs to wood. It may become large and imposing, but its fruit is scanty and of poor quality. So is it with the New Creature if he does not exercise selfcontrol. "Knowledge puffeth up, but love buildeth up."

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