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TORONTO PUBUC UBRARIES

REFERENCE LIBRARY

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241

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ACTS.

In the first chapter we see the remnant, who had
believed on Christ and followed Him till His death,
in a position quite distinct to that after Pentecost ;
that is, they were waiting for ,the promised Com-
forter.

The Lord hy the Spirit gave commandment to
His disciples, after rising from the dead, showing
that we snail, by the Spirit's power, after we rise
or are changed at His coming, enter into and con-
verse on the things of God, when in resm*rection
bodies. We shall still have the power of the Spirit,
but instead of its power being so much taiken up in
getting us along in the wilderness journey, it will
be showing us the things of Christ, uninterrupted
by anything in us.

We ought to enjoy oar place as children as freely,
though not of course sc fully; as if we were already
in heaven.

Made partakers of the Holy Ghost (Heb. yi.),
speaking of people like king Saul, Balaam ^nd
Judas, whom the Spirit seems most surely to have

used, but who wore not born of God, had not got
Christ or life, though enlightened. (See too 1
Cor. xiii.)

Christians get all the benefits of the new coven-
ant (see Heb. viii. 10 ; x. 16) with the Jews, and
much more ; the new covenant will be fulfilled to
the letter with Israel. It is so in the Spirit, not in
the letter, with Christians. (See 2 Cor. iii. 6.)

In Acts X. notice that John the Baptist preached
repentance, not peace, but after John had preached
and was shut up in prison, peace was preached by
Jesus Christ to Israel.

Peter was prepared to care for the sheep and
lambs of Christ, and to feel for and deal with those
who might go astray, by being allowed to fall into
cursing, and swearing, and denying his Lord. He
learnt what grace was in a special way towards
failing ones.

Paul was prepared to preaqh grace to the most
opposed and worst of sinners, by being allowed,
before he knew the Lord, to show the most intense
enmity and hatred to Christ and His people, and
in a religious way too, and yet to find that grace in
Christ could and did save him, the chief of sinners.

In the Acts we notice that it is the Lord that
speaks to individuals (see chap. ix. 10, 11, etc.) ; the
Holy Ghost speaks to Assemblies (see chap. xiii. 2).

In Acts ix. Peter puts them all out when he is
going to raise, through faith in the Lord, Dorcas,
because their faith was not up to his, and their un-
belief would have been a positive hindrance to him.
This is the case now in meetings and in Christians

«'■

working together whore one has faith to act, the
other or others not.

The lowering Paul out of the window, and his
leaving Damascus, was not wrons in Paul, as they
had not merely tried to frighten him with a threat,
but took counsel to slay him. If a mere threat, it
would have been wrong. We are not to run away
from a threat just made to frighten us.

The fasting and praying and laying on of hands
on Paul and Barnabas was not ordaining them, but
an act of fellowship. It was recommending them
to the grace of God, as in chap xv. 40.

John Mark was with them as a help in the Lord's
work, not as a servant for their persons.

The sure mercie ; of David take in the forgive-
ness of sins.

Acts xiv. Opposition where the door is open is a
reason for staying in a place. If the door is shut,
it is a reason for leaving.

1 Cor. xvi. 15. The original is, " They ordained
themselves to the ministry of the saints."

The angels of the churches in Asia (see Eev.)
are symbolical representatives of the churches.

Acts XV. S6, is not teaching that an evangelist
should go and visit the places where he preached
the gospel, unless he has gift as a teacher or pastor,
and is led of the Spirit to do so.

Acts xvii. "We are God's offspring. If this is so,
how can we be, as annihilationists say, merely su-

perior animals, with no more soul than a dog?
Then are dogs and other animals God's offspring ?
(which is blasphemy). Christ did not die for ani-
mals, but for men with immortal spirits and re-
sponsible to God.

Acts xvii. 31. The judgraeht here deferred to is
thd judgment at the appearing df Christ to judge
the habitable earth, or living nations (see Matt.

XXV.).

Col. i. 23. It is that the gospel is to every crea-
ture under heaven, not has been preached to every
creature.

Acts again. The lesson to be learnt from Paul's
conduct when made a prisoner, appealing to Csesar,
etc., is that if I get into a place where my own will
has taken me, not God's will, I can't have the power
of the Spirit leading me in it, if led by the Spirit
as I should be it would lead me out of it ; not lead
me right while in a wrong position.

Preaching Christ's coming to reign over the
earth, is preaching the kingdom of God.

In the manifestation upon the mount, Christ,
Moses and Elias, seen together first is the kingdom
on earth,, but when all enter the cloud, it is the
Father's house. "We have then the ^earthly glory
out of the cloud ; the heavenly glory of God in the
cloud.

Acts xxvi. 26, is the king speaking ironically,
not his meaning that he was near converted, as
people generally think.

ROMANS/

God owned the fact of the claim of Satan over
sinners, till Christ died for us and rose again ; but
did not own Satan's title till then (2 Cor. iv. 4).

Rom. i. 17. It should be " On the principle of
faith to faith," in whoever has it, of course.

" Ungodliness of men," refers chiefly to Gentiles ;
those "holding the truth in unrighteousness," re-
fers to the Jew, primarily.

Moral subjection in meekness and lowliness is
beyond all gift in a Christian.

Sin is known through conscience to be sinful,
but sin by the commandment becomes exceeding
sinful, for it is God's law, God's authority coming
in besides conscience.

The only knowledge of Christ comes from per-
sonal attachment to Christ.

In the Romans we are accepted (believers are)
through Christ; in Ephesians we are accepted in
the Beloved — in Christ,

" Peace I leave," is the peace made for us ; "My
peace I give," is the peace connected with the stand-
ing the heliever has as Christ had before God, that
is a Son beloved of the Father ; " My Father is your
Father," etc. "The peace of God," is God's o^vn
peace as God above, and in spite of all or any cir-
cumstances.

The only part I had in the work that saves me,
was the hatred of my wicked heari and my sins,
which nailed Christ to the cross.

"Fruit unto holiness" is tho result of living
to God, but it is fruit in fellowship and common
thoughts with God.

Gal. ii. Christ is become the minister of sin if I
go back under the law after being saved by faith in
Christ alone, because it was Christ delivered me
from the law ; to go back to it, then, is to say
Christ did wrong in delivering me from under it.

A man is not in Christ consciously till he has the
Spirit.

I am not united to my children, but I am to my
wife. Union with Christ is by the Spirit, not by
faith, though faith must be there, of course. We
are children of God by faith, though.

A person is counted still in the flesh, till he has
the Spirit. The believer is in the Spirit and united
to Christ when he is sealed by the Holy Ghost.

A man may be born again without having the
Spirit. Old Testament saints were so j also the dis-
ciples till Pentecost.

Eom. viii. 10 says, the believer's body is dead be-
cause of sin ; that is, it is judged or reckoned dead.

In the Epistle to the Eomans, it is the soul set
free and giving oneself up to God, as alive unto
Him only. In Ephesians, it is the soul quickened,
raised out of death up to God in heavenly places,
and then going out from God as an imitator of God
down here.

Just as a man ploughing fixes his eye not on the
nose of his plough but on some object ahead and

outside him and plough, in order to plough straightj
so we must have an object outside and ahead of us,
and keep the eye of faith on it, not on our walk or
selves, in order to walk straight down hero* That
object is Christ in the glory. Directly the eye is
off Christ wo plough crookedly.

MATTHEW.

Jesus was miraculously the Son of Joseph.

John the Baptist comes preaching repentance
for the kingdom of heaven is at hand.

The Sermon on the Mount is the teaching of
that which must characterise those who enter into
the kingdom. That sermon is not grace coming
to sinners with salvation, but teaching what was
required of those who entered the kingdom; of
course the New Birth must take place first (John
iii.), before that required could be produced by any
one, before there could be that righteous character
produced. The sinner must be born again to enter
into the kingdom of heaven, or God, truly. Out-
wardly, or among those professing to be in, there
are tares or unconverted in the kingdom, but they
are only outwardly in it.

The Baptism of * John was not unto the death of
Christ. Christian Baptism is.

When the Jews arc restored to their own land, at
the appearing and kingdom, by the Messiah, they
will get tho latter rain, or another coming down

' , . 8 • •

upon believers of the Holy Ghost. The early rain
fell at Pentecost. The latter rain is to come, not to
unite believers to a risen ascended Christ as now,
but to make them enjoy Christ.

Between the catching up of the saints and the
coming in glory, the Holy Ghost will work on the
earth, but not dwell as now.

Christ at His Baptism takes the place down here
on earth that redemption brings us into when
heaven opens to look at Him : Son of God and
Anointed. The Father owns Him His beloved Son,
and the Holy Ghost comes down upon Him.

Satan tried to get the Son of God, because He
was the Son, to get out of the place of a servant.
He is always trying to do that with us. "There-
fore thou art no more a servant but a son," inGala-
tians, is in reference to our relationship, not to our
responsibility to serve. We are to serve God only
as sons, not as bond^slaves who are not in the family.

Tlio first temptation' of our Lord by Satan shows
us perfect obedience, and a man living by the word
of God, not merely a man with a will of his own
curbed in by the word.

The secoad teaches perfect confidence in God,
and therefore no need to do some great thing to see
if God would keep His word and take care of His
Son; or, in the words nf scripture, no need to
'• tempt the Lord thy God."

The third was not a wile of the devil's put before
the Son of God, but the devil putting himself — not
his wiles — before Him, openly manifesting himself.
Christ resists him and the devil flees.

To go anywhere, or into anything, saying in one's
heart, I don't know if God will take care of me,
" bear me up," but I will jump into this or that and
see if He will, is not confidence in God, but unbe-
lief, and tempting God in a certain sense.

Showing Christ all the kingdoms of this world,
etc., on a high mountain, was bringing the tempta-
tion before Him ; not that the mountain was so high
that Christ could from it be able to see all the king-
doms of the world. The high mountain was where
Satan took the Lord to put the temptation before
Him.

Matt. V. 25, 26, refers to the Jews not agreeing
with the One who came — Christ, not their adver-
sary in one sense, but yet their adversary in another,
for He must be against sins and transgressions ;
and they are now^ as a nation, paying the very last
farthing.

Believers are the salt of the earth (not of the
world), preserving the earth from corruption. Then
let your light shine before men is for the world, for
the world is in darkness.

We have agreed with the adversary, are in the
kingdom, and so the principles of the kingdom ap-
ply to us, not the letter but the Spirit.

The nation (Israel) rejected Christ come in grace,
and are then like the swine, led rushing down full
of devils to destruction.

From Matt. xxiv. 31 you jump over to Matt. xxv.
31 ; all between is what applies to His professing
servants while He is absent.

Matt. X. 2-15 is the testimony preached while

Christ was still with them; ver. 15-20 is the testi-
mony while Christ is rejected ; ver. 20-23 is that
during the tribulation, till the Son of Man come.

Down to chap. xi. 24 He upbraids Israel for re-
jecting Him ; ver. 24-27, He speaks of a new rela-
tionship ; a new revelation : and ver. 24-30 preaches
the gospel to all.

Matt. xxi. 24. The Lord, when asked for His au-
thority for doing those things He did, made them
feel and show their incapacity to judge Him, as
they could not answer for or against the preaching
of John the Baptist, a lesser person than Himself,
but who spoke of Him and was in favour with all
the people.

Matt. xxiv. 14, shows that it is the Iringdom
gospel will be preached to all nations, and then
shall the end come ; not Christ come, but the end.

You can't put Christianity in its full power and
blessedness into Judaism, or now into system in
these days ; it would and does burst the bottles,
and the wine runs out.

A FEW Notes from a Conv rsation about Gifts
IN THE Church of God. — Taken at Guelph.

Natural ability is not a gift. In 1 Cor. xii.. Gifts
of the Spirit are spoken of in contrast with evil
8pirit,s (ver. 3). Eph. iv. shows us Christ going up
and sending down gifts to the Church.

In Matt. XXV., in the parable of the'talents, we
learn that the talent is the giftj and it is given ac-

cording to each man's ability. Each person has a
natural ability which is distinct from the gift.

Miracles are now — that is in the closing days of
apostacy — connected with the working of Satan
(See 2 Thess. ii.).

The Holy Spirit is a Spirit of truth.

When our Lord was anointed at His Baptism,
He received the Holy Spirit for Himself; when He
received it on His apcension, He received it for
men — believers.

In Eom. xii. and in Eph. iv., I learn that believ-
ers have gifts differing according to the grace given
to us, and we are to use them according to the
measure or proportion of faith. We may go be-
yond our measure and break down. A believer
with a single eye, and a heart occupied with Christ,
will neither go beyond the measure of faith, nor
lag behind conscience. Again, that according to
the measure of the gift of Christ, grace is given us
to use it.

There is no member of the body of Christ that
is of no use. All have some gift. The best way
to find it out, is to go out simply looking to Christ
to lead and guide and to give grace to do anything
however small that He may give one the oppor-
tunity of doing. Not to look into oneself to see if
one feels like a pastor, or teacher, or evangelist ;
but trusting Him to use one to souls, and there will
surely soon be seen that He leads to a certain line
or certain lines of service. "If any man serve me,
let him follow me."

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