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EMBLEMS OF THE HOLY SPIRIT. 
 
 PRINTED IN ENGLAND 
 
 By E. Goopman & Son, PHa@nix PRINTING Works, Taunton. 
 
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CONTENTS. 
 
 CHAP, PAGE 
 I. THE Dove .. ; t : : . ; : : 2 
 
 LE PHE SEAL. < < : - : : ; : ey eA 
 Il. THE Hoty ANOINTING OIL 3 : : : 338 
 IV. THE ANOINTING . p j : j : i a OO 
 V. THe O1n : ; " e : : : ; ee 
 Vi. THE Fink, *, s } ‘ ; : : : sn 
 VII. THe Rain , q ; ; : : ; , ere kSs 
 VIII. THE ATMOSPHERE " : ‘ : y ; re ry 
 IX. THE WIND . ‘ : 3 ‘ : : ; v hr E6O 
 X. RIVERS ; : : ; : ; ; ; Bains Hrd: 
 XI: THE Dew . : : ; ‘ ; : : we LOT 
 XII. THE Water : ; : : ; : . 208 
 XIII. CLoTrHinc . ; ; é ; A $ : 3220 
 
 XIV. THE Earnest , ; i hs ‘ : : Sea Ag 
 
"PREFACE. 
 
 i ; I. October, 1884, ae thirty years ago, I wrote a ee 
 
 book called Emblems of the Holy Spirit. I only noticed 
 the Emblems of Oil, the Seal, Water, Dew, Wind, the Earnest, 
 
 and the Dove. That book has long been out of print. This _ 
 
 book is not in any way a reproduction of part of that one, 
 but an entirely new and recent study. 
 
 It may be of interest to the readers of this volume to 
 repeat an incident of interest to the writer. Many years ago 
 I met, for the first time, during a Mildmay Conference* the 
 
 ~ author of The Ministry of the Spirit, the saintly A. J. Gordon, 
 of Boston. After I had been introduced to him, he turned 
 to me and said, “‘ Are you F. E. Marsh, who wrote a little 
 book called Emblems of the Holy Spirit?’ JI replied, “ Yes.’ 
 
 “Then,” he said, ‘‘ let. me shake your hand again, and thank 
 
 you for the blessing that small volume was to me.” The 
 savour of that encouraging remark makes me send forth this 
 larger study with the earnest prayer that the Spirit Who 
 ministered to me the Braet, may through them minister to 
 others. 
 
 Let us pray with aes A, J. Gordon— 
 
 ‘‘O blessed Paraclete, 
 Assert Thine inward sway ; 
 My body make Thy temple meet, 
 For Thy perpetual stay. 
 
 “Too long this house of Thine, 
 By alien loves possessed, 
 Has shut from Thee its inner shrine, 
 Kept Thee a slighted guest. 
 
 ‘Now rend, O Spirit blest, 
 The veil of my poor heart ; 
 Enter Thy long forbidden rest, 
 
 And nevermore depart.” 
 
 ‘Oh, to be filled with Thee! 
 I ask not aught beside ; 
 For all unholy guests must flee, 
 If Thou in me abide.” 
 
 ) F. E. MARSH. 
 Bristol, 191. 
 
 - * June, 1888. 
 
INTRODUCTION. _ 
 
 EMBLEMS OF THE HOLY SPIRIT. 
 
 é fe ¥ ‘HE Bible is a Book of Metaphors, Similes, Symbols, 
 ‘ 2% Types, Parables, Allegories, and Emblems. “I have 
 _ used similitudes by the hand of the prophets ” (Hosea xii. ro), 
 declares the Lord, but we must never forget, behind every 
 2 figure of speech there is a reality of truth. The word 
 ““similitudes ” inthe above Scriptures is rendered “ jike” 
 and “compared.”” The Psalmist says, “I am tke a pelican 
 in the wilderness” (Psalm cii. 6), in comparing himself to 
 that bird in its isolation and solitariness ; and the Beloved in 
 _ the Song of Solomon says to the Bride, “I have compared 
 _ thee, O My love, to a company of horses in Pharaoh’s chariots ” 
 ~ (Canticles i. 9), in denoting her costliness and preciousness, for 
 horses were brought from India to Egypt at great cost, and 
 only the rich could afford to have them. 
 
 a _ Technically there is a slight difference between a metaphor 
 simile, symbol, type, parable, allegory, and emblem. A 
 : metaphor is a figure of speech, in which one object is made 
 _ to stand for another. When we say Christ is led as a lamb 
 _ to the slaughter, it is a simile: but when He is called “The 
 Lamb of God,” it is a metaphor. A simile is figurative 
 ~ language descriptive of one object in its likeness to another : 
 _“ As cold water to a thirsty soul, so-is good news from a far 
 country” (Proverbs xxv. 25), 1s a simile. A symbol is some- 
 thing which stands for something else, thus in Christendom 
 _ the cross is a symbol of Christ’s suffering, the hand a symbol 
 of God’s power, and the Dove the symbol of the Holy Spirit. — 
 _ A type is an object which is used to prefigure another object, 
 _ thus the lifting up of the brazen servent in the wilderness 
 Silene a 
 
x. - INTRODUCTION. 
 
 was a type of Christ’s death on the Cross (John iii. 14). A 
 parable is a truth illustrated by fact, as the little girl said, 
 “Tt is an earthly story with an heavenly meaning,” like the 
 seven parables of Matthew xiii. An allegory is a story which 
 
 i 
 
 represents a fact, or illustrates a thing in parabolical language, — 
 
 as Jotham’s story of the trees did the action of Abimelech 
 (Judges ix. I-21); and an emblem is a figurative representa- 
 tion of anything, such as the sceptre is an emblem of 
 sovereign power. 
 
 There are many figurative representations which are used 
 to set forth the work and the ways of the Spirit, and with each 
 emblem there is some one phase of His grace and love. 
 
 The Dove speaks of the beauty and gentleness of the 
 Spirit’s character (Matthew iii. 16 ; x. 16). : 
 
 The Seal indicates the security of the Spirit’s grace and 
 the proprietorship of His love (Song of Songs iv. 12; John 
 vi: 27; ut. Corinthians i. 22; Ephesians i. 13; Iv. 30; 
 i. Timothy ii. 19 ; Revelation vii. 3-8). 
 
 The Holy Anointing Oil is emblematic of the Holy Spirit’s 
 
 character and claims as the Holy One (Exodus xxx. 25-38 ; 
 Leviticus xxi. 10). 
 
 The Act of Anointing is suggestive of the Spirit’s con- 
 secrating grace and guidance in qualifying and ministering in 
 Divine things (Leviticus xxi. 10 ; 11. Corinthians Core bel: 
 oO). a, 
 
 The Oil is typical of the Spirit’s grace and the illumination 
 of His teaching (Luke iv. 18; Acts x. 38; 1. Corinthians 
 I; 22-4; Oh 1. 27), 
 
 The Fire is an emblem of the purification and penetration 
 of the Spirit’s operations (Exodus iil. 2; xix. 18; Malachi 
 iii. 2; Matthew iii. 11; Acts ii. 3; Hebrews xu. 29 ; Rev. 
 iv. 5). 
 
 The Rain designates the abundance and grace of the 
 Spirit’s supply (Deuteronomy xxxii. 2; Psalm lexan 6s 
 Ixxxiv. 6; Hosea vi. 3; Jeremiah v. 24; Zechariah x. I). 
 
ie INTRODUCTION. a 
 
 ae The Atmosphere portrays the element and use of ‘the 
 
  Spirit’s exclusiveness (Galatians v. 16, 25; ae 
 
 v. 18, R.V.M. ; Philippians ili. 3 ; fe oetaons 1. 10). 
 
 The Wind proclaims the winnowing and searchingness of the 
 Spirit’s power (Isaiah xl. 7; Ezekiel xxxvil. 9; John iii. 8; 
 
 fActs il. 2). 
 
 - Rivers proclaim the abundance of the Spirit’s supply 
 
 and the plenitude of His grace (Psalm i. 3; xlvi. 4; John 
 
 ©. vii. 38). 
 
 The Dew shadows forth the refreshing and fertilization of 
 the Spirit’s presence (Genesis xxvii. 28; Deuteronomy 
 RX * XXXIN. ¥3,° 28> Psalm cxxxut. 3 : Job xxix: 19: 
 Isaiah xvii. 4; Hosea xiv..5). 
 
 _ The Water symbolizes the effectiveness and sufficiency of 
 
 ~ the Spirit’s ministry (Psalm lxv. 9; Isaiah xliv. 3; John 
 
 - iii. Gv T4.5 Vil, 37; 38). 
 
 ‘The Clothing depicts the equipment thd strength of the 
 Spirit’ s endowment (Judges vi. 34, R.v.; Luke xxiv. 49, R.V.) 
 
 The Earnest delineates the promise and sample of the 
 | Spirit’ s promise of glory (1. Corinthians i. 22; v. 5; Eph. 
 ; oe 14). 
 
Syllabus of — 
 The Dove as an Emblem of the Holy Spimit. 
 
 Two Books—I. Productiveness of the ipo panics © 
 by Gesenius, Milton, and Owen—‘ Moved”’ (Genesis 1. 2)— 
 
 - Involution, Revolution, Evolution—Use of Greek preposition 
 “ ER” —Life—Five senses evidence of life—Love—‘ Two 
 souls in sweet account ”__Knowledge—Carlyle’s word— 
 Reaping—The Spirit’s working in The Acts—Liddon’s 
 comment—Abundance—Totality of The Spirit in Christ— 
 The Kaiser’s method—Wireless telegraphy—lIl. Performance 
 of the Spirit—Shelley’s couplet—Five questions ve Noah's 
 Dove: when? whence? whither ? what ? why ?>—When ? 
 After Judgment—Christ beneath Jordan, after opened 
 heaven, &c.—Whence? From the ark—Spirit from God— 
 Dr. A. J. Gordon’s statement—Whither ? To the earth—The 
 - Son of Man and the Spirit for men—Inadequacy of Arnold’s 
 morality and Sfectator’s comment—Whai? Three sendings 
 of the Dove—Josephus and mud on Dove’s feet—View from — 
 Stirling Castle—Dove and leafi—Meaning of Hebrew word 
 “ pluckt off”’—Dove not returning—“ Meno” ve Christ— 
 Why ? Abated waters—Tennyson on the Dragon Fly— 
 
 Who is great?—III. Perfection of the Spivit—Dr. Dale’s Saying 
 
 —(1) Dove is clean in nature (Song of Solomon vi. 9)—Seven 
 things the Spirit is and does—(z) Dove is gentle nm manner 
 (Matthew x. 16)—‘‘ No gall ””»—" Gall” in New Testament— . 
 
 S Meaning of ‘‘ Gentleness ’’—(3) Dove 1s constant i love (Song 
 
 of Solomon v. 12)—Gill’s comment—Fruit of the Spirit—What 
 - His love is like—The Holian harp—(4) Dove particular in food 
 —Raven versus dove—Seven references to the Spirit in 
 Peter’s Epistles—(5) Dove swift of wing (Psalm lv. 6)— 
 
 _Tilustrations of the Spirit’s alertness and activity—(6) Dove 
 
 beautiful in plumage (Psalm Ixviil. 13)—Doves seen by Miss 
 : pepacely in Egypt—The faulty canvas—‘ Cassio makes me 
 
 ugly ’—(7) Dove social in habit (Isaiah 1x. 8)—" Let us make 
 man ”—“ Peter, James, and John ”’—Use of “ meta”’ re The 
 be od as teaching about The Comforter—Ruskin on a 
 ~ “ pause.” 3 A- 
 
ape 2 
 
 THE DOVE. | “ 
 
 | HE dove speaks of the beauty of the Holy Spirit’s os 
 Ae character. Like the dove, He is gentle, loving, and 
 kind. We recognize this when we pray to Him, and ask Him 
 ag to 
 
 “Come as the Dove, and spread Thy wings, 
 The wings of peaceful love ; 
 And let Thy Church on earth become 
 : Bless’d as the Church above.’’ 
 The facts of nature and the truth of God’s Word are the two 
 best commentaries upon truth. We shall keep these two 
 things before us in the study of the Holy Spirit as the dove. | 
 
 I. THE PRODUCTIVENESS OF THE SPIRIT. 
 
 The first reference to the Holy Spirit in the Bible, 
 represents Him as “ moving ’’ upon the chaotic waters 
 (Genesis i. 2). The earth had become ‘‘ waste and void,” by 
 what means we do not know, unless by some act of judgment 
 because of sin committed by Satan and his angels ; but we 
 Bee do know that ‘He created it not a waste” (Isaiah xlv. 183.2 
 Se R.V.), and whenever it is spoken of as being in such a condition 
 : é it is the outcome of an act of God’s judgment upon sin 
 = (“ Confusion”? and “ emptiness” in Isaiah xxxiv. Ir are the 
 same words as rendered “‘ without form”? and “void” in 
 Genesis i. 2). 
 _ The word “‘ moved” as found in connection with the Holy 
 Spirit suggests a bird sitting on a nest of eggs to warm them 
 into life. The Vulgate renders it by “incubabat.” — Gesenius 
 says of this word, “ Figuratively used of the Spirit of God, 
 Who brooded over the shapeless mass of the earth cherishing 
 and vivifying.’’ Milton expresses the same thought when he 
 says :— 
 “And chiefly Thou, O Spirit, that dost prefer 
 Before all temples the upright heart and pure, 
 Instruct me, for Thou knowest, Thou from the first 
 Wast present, and with mighty wings outspread 
 Dove-like sat’st brooding on the vast abyss, 
 And madest it pregnant.” 
 Owen expounds the passage—" The Spirit of God came and 
 fell upon the waters, cherishing the whole, and communicating 
 a prolific and vivific quality unto it, as a dove gently moves 
 
jE 
 
 Bae DOE ; 3 
 
 oe itself upon its eggs until it hath communicated vital heat 
 unto them.” | 2 
 The same word as rendered ‘‘ moved’? is given “‘ fluttereth ’ 
 in Deuteronomy xxxii. 11, in speaking of the eagle dutioeug : 
 - over her young, as an illustration of God’s tender dealing with 
 Israel. The two passages taken together give us the thoughts © 
 of the Spirit’s action in bringing into life and caring for the 
 life which He has produced. This is specially true in regard 
 to the new life produced in the experience of the believer in 
 Christ, and His sustainment and nurture of that life. 
 He who knows not the Spirit’s operation will not experience 
 __ the saving of grace, nor the grace of glory. A sense of sin is 
 the starting point in the work of grace. The very first thing 
 the Holy Spirit produces in the soul is a consciousness of the 
 evil of sin. Where this is lacking His grace is wanting. 
 _. Samuel Rutherford, in writing to one, says: ‘‘ Many are 
 ___ beguiled with this, that they are free of scandalous and crying 
 abominations; but the tree that bringeth not forth good 
 fruit is for the fire. The man that is not born again cannot 
 enter the kingdom of heaven. Common honesty will not 
 take men to heaven. Alas, that men should think that ever 
 - they met with Christ, who never had a sick night, through 
 - the terrors of God on their souls, or a sore heart for sin.” A 
 sense of darkness and emptiness is the precursor of light 
 and satisfaction, for the “‘ Spirit moved ”’ are the words which 
 ever go before ‘‘ Let there be light.” 
 The Greek preposition ‘“‘ Ek,” which means “ ou of,” and _ 
 is so rendered in John xvii. 6, occurs nine times in the New 
 - Testament in connection with the Holy Spirit. Twice it 
 ~ occurs when speaking of the Spirit as the Father of Christ's 
 humanity. Mary is said to be ‘“ with child of (ER., out of) 
 - the Holy Ghost,” and Joseph is told the same by the angel, 
 a when he says, ‘‘ that which is conceived in her is of (Ek., out 
 of) the Holy Ghost” (Matthew i. 18-20) ; ‘and twice Christ 
 uses it when He speaks of the necessity of the new birth and 
 its nature, and describes it as being ‘‘ born of (Ek., out of) 
 the Spirit ” (John iii. 6-8). 
 The other passages where the preposition occurs are of 
 we interesting moment, and demonstrate in a most interesting 
 
 { 
 
eo EMBLEMS OF THE HOLy SPIRIT. 
 
 way that the best commentary on the Bible is the Bible 
 itself. The following words may be applied to each verse,—_ : 
 Life, Love, Knowledge, Reaping, and Abundance. oe 
 
 Life. The two witnesses described in the Book of the — 
 Revelation are slain because of their testimony. Their dead 
 bodies are left exposed in “‘ the street of the great city....— 
 where our Lord was crucified”; but they are subjects of 
 miraculous vivification, for we read ‘‘ the Spirit of Life from 
 (Ek, out of) God entered into them and they stood upon their 
 feet’ (Revelation xi. 11). The similarity of language connects 
 this incident with the valley of dry bones (Ezekiel xxxvii. I-14). 
 In each case the Spirit of God is the Quickener, Who gives life. 
 As the Spirit of Life caused these dead bodies to live, so He is 
 the One Who has quickened the believer from the death of 
 sin; and as the five senses are practical demonstrations of 
 natural life, so the hearing of Christ’s voice in obedience (John 
 x. 27), the seeing of His saving sufficiency and succour (Heb. 
 ii. 9, 10), the ¢asting of the Spirit’s grace and constraining love 
 (Romans v. 5), the touching of the hem of Christ’s priestly 
 service of power (Mark v. 30; Hebrews vil. 15), and the 
 sweet smelling savour of a wholly consecrated life (Romans 
 xii. I, R.v.), show we have spiritual life. 
 
 Love. ‘‘ If we love one another, God dwelleth in us, and 
 His love is perfected in us. Hereby we know that we dwell 
 in Him, and He in us, because He hath given us of (E., out of) 
 His Spirit’ (1. John iv. 12, 13). The evidence of our love to 
 God is seen in our loving one another, and this love secures — 
 the abiding presence of God, and His abiding presence is the 
 token that we find our abiding in Him, and this mutual — 
 
 abiding is the result of the Spirit’s ministry, for it is ‘‘ out of ? 
 
 Him. 
 One says of love,— 
 
 “Two souls in sweet accord, 
 Each for each other caring and each self unheard, 
 Bringing life’s discords into perfect time ; 
 True to true feeling, and to nature living, 
 Plighting no faith, nor needing proof nor proving, 
 Taking for granted, never asking, giving, 
 Not doubting, and not fearing ‘how’ or ‘ where’ ? 
 Not caring if less bright or young or fair ; 
 Sure to be ever loved, and sure of loving.’’ 
 
THE Dove. - <5 
 
 & Thus, true love, or love in truth, ever goes out of itself in 
 ministry to the object of its affection. Man’s love is the 
 fixing of the heart’s desire on some object for its own ends ;— 
 
 but the love which is of God fixes its affection upon some = 
 
 object, loves for love’s sake, and finds its own satisfaction in — 
 the satisfaction of another. 
 
 Knowledge. ‘““He that keepeth His commandments 
 
 - dwelleth in Him, and He in him. And hereby we know that 
 He abideth in us, by (Ek., out of) the Spirit He gave us”’ 
 
 (1. John iii, 24). These words are like a two-armed sign-post, 
 they point onwards to the path of obedience, which leads to 
 the joyful place of the Lord’s abiding presence; and they 
 point back to the Source of power which enables us to obey 
 for it is ‘‘ out of’ the Spirit every good thing is accomplished. 
 And as the surveyor of the road knows the places to which 
 the guide-post points, so the believer recognizes the power 
 which enables him to obey, and the consequent safety. 
 
 Carlyle says: ‘‘ Love is ever the beginning of knowledge, 
 
 as fire is of light.” These words are essentially true in 
 
 relation to the child of God, for the love of the Spirit is the 
 ‘Spring which moves us in the path of obedience, as the main- 
 
 ; _ spring in the watch causes it to go ; and as the hands on the 
 
 dial indicate the motive power within, so our obedience gives 
 us the knowledge that we are abiding in Christ to our joy, and 
 
 . ; that He is abiding in us to our power. 
 
 Reaping. ‘‘ He that soweth to the Spirit shall of (Ee. 
 
 out of) the Spirit reap life everlasting” (Galatians vi. 8). 
 _ The context clearly indicates that all effective work in the 
 _ Lord’s service, while the end is the believer’s reward, owes its 
 
 origin and completion to the Holy Spirit. Ruskin says: 
 
 - “The detail of a single weedy bank laughs to scorn the 
 a carving of ages.” God’s work in nature proclaims the © 
 wonder of His skill, while the best of man’s productions 
 pe “manifests his inability to produce like God. The same is true 
 by / in the realm of Grace: when the Spirit works He is always 
 effective. If we read through the Acts of the Apostles, with 
 
 this thought in our minds, we shall see the Spirit’s effectiveness 
 _ ata glance. The disciples bear witness to Christ, for “' the 
 
: Se gave them utterance” (Acts ii. 4). Philip. te wher 
 - the anxious eunuch was, for the “ Be said unto Philip, 
 
 the work of the evangelist was done, and the Lord wished 
 
 6 . EMBLEMS OF THE Hoty Spimir., 
 
 near, and join thyself to this chariot”’ (Acts viii. 29). Wh 
 
 His servant elsewhere, “the Spirit of the Lord caught away 
 Philip” (Acts viii. 39). What gave Peter the assurance that t 
 it was the will of the Lord he should preach the Gospel — 
 to the Gentiles was, as he says, ‘‘ the Spirit bade me go with — 
 them nothing doubting’ (Acts xi. 12). The Holy Spirit was 
 the power which made Agabus proclaim with prophetic voice 
 there would be a great dearth, for it was “ signified by the 
 Spinit’’ (Acts xi. 28) that this should be so. Stephen, being 
 ‘“tull of the Holy Ghost” (Acts vii. 55), was able to see the 
 opened heaven and the glorified Christ standing at the right 
 hand of God waiting to receive him. Paul and Barnabas, 
 being “sent forth by the Holy Ghost” (Acts xiii. 4), were 
 Divinely commissioned and equipped for their service; and __ 
 Paul, being “ filled with the Holy Ghost,’ was able to on that a 
 Elymas the sorcerer was “ full of all subtlety and all mischief” ee 
 (Acts xiil. 9, Io). se 
 Spirit-begotten work, by means of Spirit-qualified worn ie 
 in whom the Spirit has operated, must produce a harves 
 which is lasting. Liddon has well said: “‘ Belief i in the Holy 
 
 tendency to sink ae the dominion of materialistic habits ie 
 of thought, that is to say, to surrender ourselves to ; 
 
 fascination and empire of the bodily senses,” And it is only 
 as we have the habitual sense of the “ reality of the spiritu 
 
 by “ belief in the Holy Spirit,” that we ep any beneat 
 are any blessing. f 
 
 Abundance. “God giveth not the Spirit by ER. oe - 
 measure ’’ (John iii. 34). There are two thoughts wrap) cd 
 up in these words: (1) Christ received the Spirit in | 
 totality at His baptism. He isseenina bodily shape descend 
 and abiding upon Him. The fulness of the Godhead dwe 
 in Him bodily (Colossians ii. 9). The F ather hath “ ‘ give 
 things into” the hand of Christ. (2) The giving of the : 
 to wee in His Divine personality and totality, i is not 
 
ee? 
 
 Tae Dove. oP : es 2 
 
 oe Christ, but ee ae those who are Christ’ S, for as Godet 
 
 2 says : “God does not give to Him for Himself only, but for 
 
 all’ ; hence, Christ is not only the One Who is baptized with ‘ 
 
 : 
 
 othe: ae but the Baptizer too. Our supply is found in 4 
 - Christ, for in Him we are made full because the fulness of the 
 _ Godhead dwells in Him (Colossians ii. 9, I0, R.V.) Drs 
 Maclaren says: ‘‘ All the fulness of God is in Him, that from | 
 - Him it may pass into us. .. . The treasure was lodged in the 
 
 earthen vessel of Christ’s Teebrod that it might be within 
 
 : - our reach. He brings the fiery blessing as a Divine life from 
 
 heaven to earth enclosed in the feeble reed of His manhood, 
 
 that it may kindle kindred fires in many a heart. Freely the 
 
 _ Water of Life flows into all cisterns from the ever fresh 
 
 stream into which the Infinite depth of that unfathomable 
 
 __ sea of good pours itself.” 
 
 When the Emperor of Germany wants to study a new 
 
 - subject, instead of going to the best book upon it, he sends — 
 _ for the best man. For instance, when he heard of the 
 __ wonderful discovery made by Professor Réntgen, he wired 
 
 for him to come to Berlin at once, and, after an interview 
 
 : - which extended over several hours, the Emperor had so 
 examined and cross-examined the great physiologist that at 
 the end of the time he knew almost as much about the X-Rays 
 
 as the inventor himself. Similarly, whenever the Emperor 
 
 E comes to England he gets in. touch with experts—especially 
 ee es and naval experts—and in a short time he astounds 
 
 even the quickest of them by the rapidity with which he has 
 
 ie ~ caught up their ideas, and the tenacity with which his memory 
 
 holds to the smallest details. In other words, the Emperor 
 
 is ~ seeks his information from living men and not in dead print. 
 
 - Well for us if we seek our blessing in the Living Man at God's 
 
 . CC aeht hand, then we shall know the Spirit’s personality, 
 
 power, and presence, to our advancement in the Divine life, 
 and to the effectiveness of spiritual service. 
 
 As in wireless telegraphy the essential thing is for the 
 transmitter to be in adjustment with the receiver, so it is 
 Sally essential for the receiver of our faith to be perfectly 
 
 : & adjusted with the transmitter of God’s power, for it is only 
 as we een in touch with the Spirit by prayerful consecration, 
 
acc : EMBLEMS OF THE HOLY SPIRIT. 
 
 that He can accomplish His purpose | in vane fulfil His will 
 through us. sae 
 II. THE PERFORMANCE OF THE SPIRIT. ye 
 The Bible is like a majestic mountain, in which, while 
 there is a progressiveness in its elevation, there ‘is also ae 
 oneness in its substance. | 
 “the mountains kiss high heaven, 
 And the waves clasp one another.’’ ss 
 These words of Shelley may be applied to the unity of = 
 the Scriptures, for they kiss heaven in their affectionate 
 testimony, and the Old and New Testaments clasp each other _ 
 in their revelation. This may be seen in many ways, but it 
 is sufficient for our purpose to ponder over the correspondence 
 between the sending forth of the dove out of the ark by Noah, 
 and the coming forth of the Holy Spirit like a dove and ~ 
 resting upon Christ, as illustrating the mission of the Holy 
 Spirit in this present dispensation. For the sake of brevity — 
 and clearness we shall note five questions—When ? Whence ? | 
 Whither ? What ? Why ? 
 
 When ?. The sending forth of the dove was after the a 
 terrible judgment which had fallen upon the world, because 
 of man’s sin.. The first time the dove went out of the ark, — 
 there was no resting place to be found for the sole of her foot, 
 nor was there the second time, but the third time there was, — 
 for she came back no more. Not till the waters of wrath © 
 were abated did the dove find a resting place. Now note the 
 correspondence. It was after the Lord Jesus had gone down — 
 into the waters of Jordan, after he had been baptized as a - 
 sinner by the representative of the law, that the heaven was __ 
 opened and the Holy Spirit, in the bodily shape of a dove, — 
 was seen descending upon Him, and not only alighting upon ~ 4 
 Him, but, as it is Srphaied: “ remaining’? upon Him. 
 = The Spirit abode upon Him.’ As Godet remarks, ‘This — s 
 luminous appearance, then, represents an inspiration which — 2 
 is neither partial as that of the faithful, nor intermittent as 
 that of the prophets,’”’ In the old times the Spirit came and 
 went as the dove went to and fro from the ark, but now, since 
 Pentecost, He abides in the Denes as He abode on Christ. : 
 
- THe Dove. , 3 9 
 
 - Hence, we do not need to ask Him to come, but to recognize 
 His presence, for we are by virtue of the redemptive work of 
 
 the Lord Jesus, the temples of the Holy Ghost. Of this we _ 
 must never lose sight, that it is because Christ has given _ 
 _ Himself up to death for our sin that He is able to give us the 
 
 a of the Spirit. If there had been no Calvary of substitution 
 - there would have been no Pentecost of blessing. The Lamb 
 — of God must die for us before the Spirit can live in us. He 
 - must go through the Jordan of God’s judgment against sin, 
 _ before He can bring us into the Canaan of the fulness of the 
 _ blessing of the Spirit’s endowment. 
 
 _ We may gather from this that the first thing in the mission 
 of the Spirit, is to make known the fact that Christ has 
 -accomplished His work of suffering for sin. ‘Christ hath 
 . suffered for us” is the Spirit’s testimony. Not 7s suffering, 
 but hath. The tenses of the Bible have a tension of meaning. 
 _ The night of suffering is past, the morn of the Gospel has 
 - come. The darkness is gone, and the crimson light of the 
 - salvation of God shines. The work is done, for the Redeemer 
 _ rests at the right hand of God, and now, all who rest in Christ 
 rest in His rest, and partake of the benefits of His cross. 
 
 | Whence ? Noah’s dove came forth from the ark. God’s 
 
 - Dove came from heaven. There are two thoughts suggested 
 _ by this. As the dove came forth from the ark, the ark being 
 a type of Christ, so the Holy Spirit, because of what Christ is, 
 
 _ and has done, comes forth to the earth of man’s iniquity, to 
 ~ tell him of the only ark of salvation, where he can find safety 
 --and peace. The lighting of the Holy Spirit on Christ as the 
 Dove proclaims two things, first, He could come as the Dove 
 on the Lamb of God, for there was a correspondence between 
 the spotlessness of God’s Lamb and the gentleness of God's 
 - Dove. Second, He came upon Christ as the Dove to qualify 
 Him for His ministry, and to act through Him i in blessing to 
 ~ others. 
 
 _ There is something significant in that the Spirit comes 
 
 from the opened heaven. May it not be He comes from 
 heaven to lead to heaven and heavenly things? When 
 _ Christ commissioned His disciples to go and preach the 
 
10 EMBLEMS OF THE Hoty Srinrr, Seat: At 8. 
 
 oa He told them Hey! had first to tarry till they vores & A 
 
 ‘‘endued with power from on high” (Luke xxiv. 49). This 
 expression, ‘‘ power from on high,” at once suggests that the 
 
 power is spiritual in its source, character and ead. Itisnot | 
 
 of the earth, earthy, but of the heavens, heavenly. Not of 
 man in his puny inability, but of God in His almighty ability. 
 The late Dr. Gordon, of Boston, once said: “‘ Christianity is 
 beset with three powerful currents which insidiously operate 
 - to deflect her from her course. Materialism, which denies or 
 ignores the supernatural and concentrates its heed on 
 ameliorating the outward conditions of human life ; criticism, 
 which is clever at analysis and dissection but Se construct - 
 a foundation on which the religious faculty may build and 
 rest ; and a fine literary taste, which has greatly developed of : 
 
 late aa is disposed to aUORe of power by force of words or by | a 
 
 delicacy of expression.” There is but one reply to these 
 attempts to undermine the rock bed of our faith in Christ, - 
 and that is, the Christ in the lovingness of His all-satisfying 
 love and His almighty grace, dwelling in the heart and life 
 by the active operation of the Holy Spirit, for heaven’s facts — 
 are only made known to the faith which is born of Him. 
 Whither ? The dove which came from the ark came to 
 the earth to find a resting place. The Spirit came upon Christ 
 as the Son of Man, for He Himself, in speaking of Himself as 
 the Son of Man says, ‘“‘Him hath God the Father sealed ” 
 (John vi. 27). Itis not without significance that the manhood 
 of Christ is specially mentioned when reference is made to ~ 
 the Spirit’s coming upon Him. Earth has no sorrow that 
 
 Heaven cannot cure, because Heaven has eome down in the > 
 
 Person of Christ and the Holy Spirit to cure the sorrows of 
 earth. The fact that the Son of God and the Holy Spirit 
 have come into the world, proves beyond all demonstration — 
 that the Lord alone can meet the deep necessity of man. 
 Man cannot meet the need of his fellow. Mere morality 
 cannot satisfy the human heart. Ritualism with its gaudy | 
 trappings does not remove the ache from the heart, nor the 
 sting from the conscience. 
 
 A striking letter appeared some time ago in the Spectator, 
 as to the inadequacy of the moral teaching of such a 
 
Pe} 
 
 it THE Dove. ie eee 
 writer as ; Matthew Arnold to touch and transform the lives 
 of the poor. It says :— ~ 
 
 “God forbid that I should decry culture, education—the | 
 best stimuli to the imaginative faculties possible; but the 
 
 fact remains that when all these incentives to the highest 
 human enjoyment and elevation have had their say, there 
 still. remains ‘ the poor man,’ whom Matthew Arnold did not 
 _ know, and if he had known would not have understood. 
 
 What is to become of him? A million Matthew Arnolds, 
 with such work as Literature and Dogma, Rugby Chapel, and 
 Self-Dependence, could not answer if they cared to. But 
 Jes Christ can answer, does tell, does care; and even if 
 
 “miracles do not happen,’ still every day dices see the way- 
 _ faring man, though a fool, brought into the highway of 
 holiness by the foolish preaching of the Word of God. My 
 complaint against Matthew Arnold and his disciples is that 
 _ they, never having known bodily privation, the want of 
 common necessaries, the absence of all the alleviations of life, 
 even in devastating sickness, cannot, do not, enter into the 
 
 ae . ik absorbing joy of belief in a God manifest in the flesh to 
 
 _ preach good tidings to the poor. It may even be that your | 
 _ reviewer, in his zeal for Matthew Arnold’s reputation, has not 
 
 _. known what it is to have a wife lying ill, children hungry, and 
 
 a broker’s man in the house. I have, and I have known the 
 
  blessedness of a ‘ Friend that sticketh closer than a brother’ 
 at a time like that to save me from despair or self-murder, 
 and to bring me out into a large place. Is it then any wonder 
 _ that I, reading Se/f-Dependence, or the preface to Literature 
 and Dogma, turn almost fiercely upon the smug complacency 
 of Matthew Arnold and his ‘ culture,’ and ask him what does 
 he know of the need of ‘ the poor’ to whom Immanuel came ? 
 - He is a sweet poet, can weld into harmonious cadences the 
 
 eee 
 
 great words of our language, but when it comes to preaching 
 the Gospel to the poor he is less than the least of believers ; 
 the Divine knowledge of man’s deepest difficulties does not 
 
 appear to have touched his comfortable heart. To conclude : 
 
 the words upon which I based my remarks may be found in 
 aoe Dependence, last phrase : — 
 
 ‘Resolve to be thyself, and know that he 
 Who finds himself, loses his misery,’ 
 
ae EMBLEMS OF THE HOoLy SprIrit. 
 
 which I would paraphrase — 
 
 “Resolve to know thy Lord, and know that he 
 Who finds the Christ, loses his misery.’ ”’ 
 
 This is well and truly said. The old question, “ Canst 
 thou not minister to the mind diseased ?”’ has never been 
 answered by culture and art, and never will be answered 
 outside the Gospel of the grace of God. 
 
 The Spirit of God comes to reveal the Christ of God, Who 
 ' makes known the love of God, Who secures by His blood the 
 forgiveness of love, the peace of Heaven and the joy 
 unspeakable. God’s Dove imparts His nature to the believer 
 
 in Christ, infuses the life which enobles and the love which 
 
 inspires. None but Jesus can do helpless sinners good, and 
 none but the Spirit can enable the sinner to trust the Christ 
 Who can meet his need. It is His work to do this, and He 
 delights to do it. | 
 
 What? What were the results from the sending forthofthe a 
 dove from the ark, and the coming of the Spirit upon Christ? 
 
 There were three sendings forth of the dove from the ark. 
 The first time it found no rest for the sole of its foot, and 
 returned to the ark. Josephus says “‘ that the dove came 
 back to Noah with her wings and feet all wet and muddy.” 
 May we not take this as illustrative of the fact that in all the 
 missions of the Spirit, from the Fall to the coming of Christ, 
 He always had to bear testimony to man’s sin and iniquity. 
 As one stands on the summit of Stirling Castle, the Forth can 
 be seen winding its way on to Edinburgh, so as we stand on 
 
 the vantage point of God’s Word, the black river of man’s 
 
 sin down the ages can be traced, winding on in its hellish 
 course, bringing death and devastation wherever it goes. 
 How often the Spirit of God in the testimony of His Word 
 laments over the sin and wilfulness of man, till in the 
 purpose of grace, Christ identifies Himself in substitutionary 
 love, and speaks of man’s sin as “ My sin.”’ 
 
 The second time the dove came back to the ark it came 
 with an olive leaf in its mouth, which is significantly said to 
 be ‘‘ pluckt off.’ The word means, to be freshly torn from 
 the tree. The Hebrew word Taraph comes from a root which 
 means to tear in pieces, and is generally used to describe the 
 
THE DOVE. 3 13 
 
 action of wild beasts in rending their prey to pieces. It 
 is rendered ‘‘rent in pieces’? in Genesis xxxvii. 33, where 
 Jacob takes it for granted that Joseph has been killed by a 
 
 wild beast when he sees the blood-stained garments of Joseph. | 
 
 The same root word is given ‘‘ ravening”’ in Psalms xxii. 13, 
 
 _ where Christ speaks of the wicked who were surrounding Him 
 like a lot of wild beasts. Rotherham translates the verse: 
 “They have opened wide their mouth, a lion vending and 
 roaring.” Putting these Scriptures together, do they not 
 
 suggest to us the thought, that as the olive leaf was torn off, 
 
 . and the dove bore in its mouth this emblem of peace, so the 
 
 Holy Spirit bears testimony to the death of Christ, Who was 
 
 ‘cut off” out of the land of the living for our transgressions, 
 
 _ and now proclaims that Christ has made peace by the blood 
 
 of His cross. 
 - The third time the dove went from the ark it did not 
 
 _ return. It had found a resting place. So with the Holy 
 Spirit. He had gone to and fro from the presence of the 
 
 Lord, in Old Testament times, finding no resting place, but 
 when He beheld the One in Whom God delighted, then He 
 rested upon Him. The first three gospels mention that the 
 Spirit descended or lighted upon Christ ; but John adds, the 
 Spirit “abode”? upon Him. The Greek word meno means to 
 
 — dwell, and is so rendered again and again. God rested after 
 
 His creative work ; Christ in figure having accomplished His 
 redemptive work, rests in the satisfaction of God (Heb. iv. Io) ; 
 and now the Spirit rests upon Christ, henceforth to find His 
 
 a permanent abode in Him. All His mission emanates from 
 
 Christ, all His blessings are found in Him, all His instructions 
 are from Him, all His ministry is toward Him, all His 
 unfoldings are about Him, all His aim is to enhance His glory, 
 
 and all His working in the believer is to reproduce Him. 
 
 ‘ Why? The reason why the dove was sent forth from the 
 
 _ ark was “‘ to see if the waters were abated ”’ (Genesis viii. 8) ; 
 _ and the reason why the Holy Ghost came upon Christ was to 
 qualify Him for the great work of redemption which He was 
 sent to do, so from that time we find Him as the faithful 
 Servant in humble dependence upon the Spirit’s grace and 
 _ power. Why is the Holy Spirit given to believers ? For the 
 
ig ee EMBLEMS OF THE HOLY SPIRIT. | 
 
 same reason that the dove came to Noah, and the Spirit came 
 
 upon Christ. First, to assure us that for us the judgment of ae 
 
 sin is past, for the storm has burst upon Christ and has 
 exhausted itself upon Him. Second, to take up His abode 
 in the mystical body of Christ through our union with the 
 Head, and to impart His nature and infuse His grace in 
 every part. Tennyson, in speaking of the change which comes 
 to the dragon-fly when it emerges from its grub state, says : 
 ‘To-day I saw the dragon-fly 
 
 Come from the wells where he did lie. 
 
 An inner impulse rent the veil 
 
 Of his old husk; from head to tail 
 
 Came out clear plates of sapphire mail. 
 
 He dried his wings: like gauze they grew ; 
 
 Through crofts and pastures, wet with dew, 
 
 A living flash of light, he flew.” 
 
 “Mark how Tennyson makes “‘ the inner impulse ’’ to rend the ~ ASS 
 
 old husk. It was the life within which brought it into the 
 liberty and sunshine without. The same is true in the Divine 
 life. We can only rise to the dove-like character as we have — 
 the fulness of the Dove-like Indweller. | | 
 It has been said: “ He only is great of heart who floods 
 the world with a great affection. He only is great of mind | 
 
 who stirs-the world with great thoughts. He only is great of 4 
 
 will who does something to shape the world to a great career. 
 And he is greatest who does the most of all these things and 
 does them best.” But who can make these ideals actual ? 
 We need the Doer to do. We require the Actor to act. Who 
 is He? The Spirit, and the Spirit alone. 
 
 III. THE PERFECTION OF THE SPIRIT. 
 
 Dr. Dale, in referring to the difference of the revelation of 
 the Holy Spirit in the Old and New Testaments, says: ‘When — 
 we pass from the Old Testament to the New we are in the © 
 presence of a great revelation of the Spirit of God as well as 
 of the Son of God.’”’ That revelation of the Spirit is twofold. 
 
 We are told what He is and what He does. In what He is — rh 
 we discover His perfection; and in what He does we 
 
 experience His power. We may see His perfection in the 
 names and titles which are given to Him, and also in the 
 emblems and similes which are used to illustrate His worth 
 
THE SEALS 15 
 
 ve es nana work, ‘We shall ponder some of the things which | are 
 ss x said of the dove by way of illustration. ; 
 «The dove is clean in nature. The Bridegroom in Rey 
 ____to the Bride calls her, “‘ My dove, my undefiled ”’ (Canticles 
 vi. 9). The dove was a clean bird, and as such was allowed 
 to be brought in sacrifice. In using this simile the Bridegroom | 
 ‘declared the purity of His Bride. We may use the appellation — 
 in describing the perfection of the Spirit. He is the Spirit of 
 
 _ Truth to sanctify (John xiv. 17), but He is not only the Spirit 
 
 _ of Truth to communicate truth’s nature, He is also the living 
 expression of it, even as the rays of the sun prove the sun 
 ae pone shines. He is the Spirit of Grace to beautify (Acts 
 vi. 5, 8, R.v.), but He is not only the Spirit to make the 
 Sines ae beautiful with His grace, He has inherent beauty, 
 even as the fragrance of the flower tells the nature of the 
 plant. He is the Spirit of Love to intensify (Colossians i. 6), 
 but He is not only the Spirit of Love to kindle in our hearts 
 . the affection of love, He 7s Love, even as the kindly action 
 _ of the mother proves the love of her heart. He is the Spirit 
 of Life to fructify (Galatians v. 22), but He is not only the 
 _ Spirit of Life to quicken us into the life of spiritual things, 
 _ Hes also the Life itself, even as the fruit of the tree owes its 
 being to the sap. He is the Spirit of Christ to qualify (1. Peter 
 1, II), but He is not only the Spirit of Christ to carry out 
 - God’s will in us, He is also one with Christ in the spotlessness 
 _ of His character. He is the Spirit of Holiness to testify (Rom. 
 i, 4), but He is not only the Spirit of Holiness to testify, He is 
 “e te also the personification of holiness, even as the fire is the cause 
 of warmth. And He is the Spirit of Light to clarify (Ephesians 
 c 1,17), but He is not only the Spirit of Revelation to enlighten 
 _ the mind of our understanding, He is also the Light of Life, 
 even as the flame of the lamp proclaims the oil which causes 
 _ the wick to burn. 
 To know the Spirit in the holiness of His mone. in the 
 beauty of His character, in the perfection of His personality, 
 -_ and in the glory of His grace, is to be in touch with a power 
 - which is beyond earth, but enables us to fulfil earthly duties | 
 in a heavenly manner. 
 The dove 1s gentle in manner. Christ in sending forth His 
 
THe EMBLEMS OF THE HOLy SPIRIT. 
 
 disciples told them to be “‘ Harmless as doves’”’ (Matthew 
 x. 16), indicating the harmlessness and the gentleness of the 
 dove. ‘‘One reason that is given for the gentleness of the 
 dove is that the bird has no gall, the gall being considered by 
 the naturalists of old as the source and fountain of contention, 
 - the bitterness of the gall being supposed to infuse itself into 
 the spirit.”’ Of one thing we may be sure, there is no bitter- 
 ness in the Holy Spirit. The word “ gall” only occurs twice 
 
 in the New Testament—once in connection with Christ when 
 
 He was upon the cross, and was offered ‘“‘ vinegar mingled 
 
 with gall.’’ What an illustration of what the world has to 
 offer—“ vinegar and gall, sourness and bitterness.’ The 
 other occasion when the word was used, was when Peter told 
 Simon Magus that he was in the gall of bitterness and the 
 bond of iniquity. A statement which is true of every one 
 out of Christ, for such are indeed in the gall of sin’s misery 
 and in the bondage of the world’s tyranny. As the dark 
 
 cloud shows up the brightness of the bow, so these statements, © 
 
 which refer to the opposite of what the Spirit is, enhance His 
 glory. ‘“‘ The fruit of the Spirit is gentleness.” The word 
 gentleness comes from the Latin “gems,” a clan or family. 
 - In the old Roman sense a gentleman was one who was of 
 _ good family, a well-born man. The words of Christ—' He 
 
 that is from above is above all’”’—may be applied to the | 
 Spirit, for He is from heaven. Because He is above all He 
 
 can bear with all, and meet the need of all. As the Psalmist 
 put it long ago, ‘“‘ Thy gentleness hath made me great.” 
 
 The dove is constant in love. The Bride in the Song of 
 Solomon says of the Bridegroom, in referring to His eyes, 
 ‘‘ His eyes are as the eyes of doves beside the rivers of water ” 
 (Song of Solomon v.12). Gill, in commenting on these words, 
 says: “Doves by the riverside keep their eyes fixed upon 
 the purling streams; and in drinking, as Pliny observes, do 
 not erect their necks, and lift up their heads, but keeping their 
 eyes fixed upon the water, drink a large draught of it after 
 the manner of beasts. Christ, being sweetly delighted with 
 
 His own people, has fixed His eyes upon them, and never _ 
 
 removes them. He withdraweth not His eyes from the 
 
 righteous.” What is true of Christ is equally true of the 
 
Tue Dove. — 5 are 
 
 Spirit. His love is constant, pure, and true. “As the tree 
 
 e : produces after its kind, so the Spirit proves by His produc- 
 tions, His perfection; hence we read, “ The fruit of the 
 Spirit is love.’’ David, in lamenting the death of his constant 
 
 friend Jonathan, says: ‘“ Thy love to me was wonderful, 
 
 a passing the love of women”’ (11. Samuel i. 26). One trait in . 
 the love of women is the constancy of their affection, even 
 
 when they have some grounds for supposing that it is not > 
 
 reciprocated. The love of the Spirit is very similar, only 
 _ deeper and more real. It is said the reason why the dove is 
 
 the emblem of chastity is because 
 
 é 
 
 it lives in the strictest 
 
 - ‘monogamy, never desiring another mate.” Of this we are 
 
 * perfectly sure, from the statements of Holy Writ, the Holy 
 
 oe _ Spirit is constant in His affection for us. His love is like 
 the air, free and pure; like the swn, warming and healing ; 
 : _ like the mountains, strong and protecting ; like the sea, deep. 
 
 and powerful; like the stream which moves the mill-wheel, 
 . useful and gladdening ; like the wind, purifying and helpful ; 
 and like the so7/ to the tree, nourishing and productive. 
 
 Let us keep in touch with the Spirit, then we shall have 
 the trait of his constant love reproduced in us, for it is only - 
 
 aS we are in communion with Him that we can become like 
 
 Him. ‘One of Frances Ridley Havergal’s poems tells of an 
 _ #olian harp which a friend sent with a letter describing the 
 - wonderful sweetness of its tones. Miss Havergal took the 
 
 harp and thrummed its seven strings, but there were no 
 
 - thrilling strains, only common music. She read the letter 
 again, and found instructions which she had overlooked at 
 first. Then she raised the window and put the harp under 
 eS the sash. Now the wind swept over the strings and the room 
 was filled with the melodious strains which no fingers of man 
 - could have produced. Only when the breath of heaven blew 
 - upon the harp could its marvellous music be brought out. 
 - The same thing is true with us in connection with the harp 
 
 : a of our spiritual nature. If we attempt with the fingers of 
 
 oi ‘our own efforts to accomplish spiritual ends, we shall oe 
 __ end with the wail, ‘“‘ The good I would do I cannot perform ”’ 
 
 oe whereas if we allow, through the medium of prayerful conse- 
 pe eration and whole-hearted obedience, the Spirit to have His 
 
me eS) 4 EMBLEMS OF THE HoLy SPIRIT. 
 
 way with us, He will reproduce His grace, His truth, and love, 
 and gentleness, and constancy. 
 
 The dove is particular in food. The very fact that the 
 dove could be offered in sacrifice is proof that it was a clean 
 bird. Two of the characteristics of a clean bird were that 
 it could fly and that it did not feed upon flesh. All 
 grain feeding birds that did not feed upon flesh were clean. 
 The difference between the raven and the dove is plainly 
 -seen in the two which were sent out of the ark. The raven 
 did not come back into the ark, it undoubtedly found carrion 
 upon which to feed outside, therefore was content to remain 
 outside ; but the dove was forced by the necessity of hunger 
 to come back to Noah. The Holy Spirit is very particular in 
 the food upon which He feeds. His one aim and ministry is 
 associated with the Word of God. He finds His satisfaction 
 in making known the message God has given Him to reveal. — 
 He is the Inditer of the Word, and He is also the Explainer of it. 
 
 There are seven references to the Holy Spirit in the 
 Episties Of Peter (1. Peter 1.721 E12 7.22 7 18 Ave te 
 u. Peter i. 21). Four of the references have a distinct bearing 
 on the Word of God; and in them the Spirit is said to be 
 - doing, or to have done, four things, namely—signifying, quali- 
 fying, purifying, and moving. The Spirit signifying—“ The 
 
 - Spirit of Christ in them did signify.” The Spirit indited the — | 
 
 ’ prophesies of the Old Testament which related to the sufferings 
 and the glory of Christ ; but the amanuenses did not under- 
 stand the words given to them, so they are said to be 
 ‘“‘ searching’’ into the meaning of the message after it had — 
 been given to them. ‘“‘ Here we have inspired writers studying 
 the meaning of what they themselves had written. If they 
 were prophets on the manward side, they were evidently 
 pupils on the Godward side. With all possible allowance for 
 the human peculiarities of the writers, they must have been 
 reporters of what they heard, rather than the formulators of 
 that which they had been fade to understand.” The Sprit 
 qualifying—‘ Preached the orbs unto you by the Holy 
 Ghost sent forth from heaven’’ (1. Peter i. 12, R.v.) The 
 power by which the apostles were enabled to preach was the 
 Spirit. They spake as He gave them utterance, as well as © 
 
‘i THE Dove. | Re 4% 
 
 giving the message they uttered. So that both matter and 
 - might came from Him. These are ever the two essential 
 things to recognize, namely, the message of the Gospel, and 
 the might of the Spirit. A Divine message, delivered in 
 __ Divine Power, for the Divine end, which is, the glory of God — 
 in the salvation of men. The Spirit purifying—“ Ye have. 
 purified your souls in obeying the truth through the Spirit’ 
 (1. Peter i. 22). Again we are reminded that the Spirit is the 
 Effector of every good work. Cleansing had come to the 
 believers to whom reference is made—on the human side 
 _ through obedience, and on the Divine side through the Spirit. 
 He alone can separate the defilement from the soul and make 
 it pure. This we recognize when we pray :— 
 © Holy Spirit, God’s indwelling ! 
 _ All my being’s pulses move ; 
 My unholiness dispelling, 
 Teach me perfect love. 
 Cleanse my human, harmful hating ; 
 Purge my passions and refine ; 
 All my nature re-creating 
 By Thy faith and mine. 
 “Gentle, loving Holy Spirit, 
 Quell the tumult and the strife ; 
 Sanctify by Jesus’ merit ; 
 Grant me perfect life ! 
 Only by Thy wise selecting 
 Can my words and deeds be true ; 
 Thy immaculate correcting 
 Maketh me anew. 
 ‘““ Holy Spirit ! In Thy guiding 
 All my restlessness shall cease ; 
 In my heart enthroned, abiding, 
 Bring Thy perfect peace ! 
 Fashion me like Christ in pureness ; 
 Let my service praise His name : 
 Nurtured by Divine matureness 
 I shall be like Him. 
 ‘‘ Holy Spirit, my Refiner ; 
 Light and Comforter within ; 
 Joy of hope and Prayer’s Designer ; 
 Cleanser of my sin ; 
 Soul Instructor ; Truth Revealer ; 
 Teacher of the Living Word ; 
 Heavenly Helper; Holy Healer ; 
 ~ One with Christ the Lord.” 
 
aoe EMBLEMS OF THE Hoty Spirit. 
 
 The Spirit moving—'‘ Moved by the Holy Ghost ” (II. Peter 
 
 i. 21). These words describe the power which influenced the 
 holy men of old to write the pages of Holy Writ. The word 
 rendered “‘ moved’’ is a very forceful one. Rotherham gives 
 it “borne along.’ The meaning is to be borne along by a 
 power outside of oneself. The word is translated “ bringing ” 
 -_ when reference is made to the man who was sick of the palsy 
 being brought by his friends to Christ; it is given “ were 
 driven’ when the apostle recounts how they were driven 
 
 before the storm (Acts xxvii. 17); and it is rendered ~ 
 
 ‘rushing’? when attention is called to the coming of the 
 Spirit on the Day of Pentecost. The meaning of the word at 
 once dissipates the thought that the Word of God evolved 
 
 from the mind of man. It came from the Inspiring Spirit, 
 
 Who wrote an inerrant word. Since the Holy Spirit is so 
 closely associated with the Word, and to carry out the simile, 
 feeds upon the truth, how careful we should be to feed 
 
 upon it too, for the only way to keep in touch with Him and _ a 
 
 to maintain communion with God is by this means. 
 ' Lhe dove is swift of wing. The Psalmist on one occasion 
 
 said: “ Oh that I had wings like a dove: for then would I fly | 
 
 away and be at rest’ (Psalm ly. 6). It is said: ‘‘ The wings 
 are the strength of the dove. Upheld by them she can fly 
 for many hours, so that the birds which are pursuing her 
 
 cannot take her.’’ The Holy Spirit is equally quick in all 
 
 His transactions, there is no overtaking, nor taking Him by 
 surprise. If we read through the Acts with this thought in 
 our mind we shall see at a glance His punctuality and alert- 
 ness. When the Day of Pentecost was fully come He is on 
 the spot to fulfil the promise of Christ ; when Philip’s mission 
 is accomplished with the eunuch, at once the Spirit catches 
 him away to another sphere of labour ; when the Church at 
 
 Antioch prayed about the work of the Gospel in other spheres, 
 
 and asked whom they were to send, the Spirit responded at 
 
 once, “‘ Separate Me Paul and Barnabas” ; when the apostles — 
 
 were inclined to go in a wrong direction to a field of labour, 
 
 at once the Spirit stands in their way and forbids them to go ; " 
 
 and when the Church at Ephesus needed overseers to care for 
 the flock of God, He appointed them. We can quite under- 
 
 ei 
 
 \ 3 4 - 
 + 3 Fide, Te Fond 
 A ned Roo aih op ater Ex7 
 Pet yee Pye ol NE ¥ arom. 
 Men Ret, 
 3 key 4 Wik ee 
 he Beton Bein ig ep Pcs ek 
 
 Por, 
 
 Lae Rey 
 
 eat 
 
 it 
 
 ey, 
 
TeESDOvE, eRe} 
 
 stand how carefully Eleazer would guard Rebekah as he was 
 conducting her to Isaac, and how he would anticipate her 
 slightest wish. How much more so is the Holy Spirit. He is 
 fas the Comforter, the Heavenly Paraclete: the One Who is 
 Be! <cailed Aes to assist. He prays with us in our praying, 
 He assists us in our need, He comforts us in our sorrow, He 
 cheers us in our despondency, He guides us in our difficulties, 
 _ He quickens our faith, He stirs our love, and He brightens - 
 ~ our hope. : 
 ia The dove is beautiful in plumage. “ Though ye have lien 
 _ among the pots, yet shall ye be as the wings of a dove, covered 
 with silver, and her feathers with yellow gold”’ (Psalm 
 _ Ixviii. 13). Miss Whately has in her Ragged Life in Egypt 
 _ described some of the sights she saw on the flat roofs of the 
 houses in Cairo. Among other things she states, in referring 
 _ to the flat roofs: ‘‘ One thing never seemed cleared away, 
 and that was the heaps of old broken pitchers, sherds, and 
 _ pots, that in these and similar houses are piled up in some 
 corner; and there is a curious observation in connection 
 _ with this. A little before sunset, numbers of pigeons sud- 
 _ denly emerge from behind the pitchers and other rubbish, 
 where they have been sleeping in the heat of the day, or 
 _ pecking about to find food. They dart upwards, and career 
 through the air in large circles, their outspread wings catching 
 _ the bright glow of the sun’s slanting rays, so that they really 
 _ resemble yellow gold ; then, as they wheel round, and are seen 
 _ against the light, they appear as if they were turned to molten 
 _ silver, most of them being pure white, or else very light 
 coloured. . . . It was beautiful to see these birds rising clean 
 sand eirieulhion: as doves always do from the dust and dirt in’ 
 _ which they had been hidden, and soaring aloft in the sky till 
 Reha es eealy out of sight among the bright sunset clouds.” 
 + May we not apply this to God’s Dove? As the sun of 
 the testimony of the truth shines upon Him, how beautiful 
 _ He appears. Who can with Him compare? He is all- 
 - glorious within. There is a story told of a lady artist, who 
 _ lost an only child. The mother began to paint on canvas the 
 _ likeness of her child. She reproduced a striking likeness, and 
 then put it away. Some little time after she went to look 
 
22 EMBLEMS OF THE HOLy SPIRIT. 
 
 on the face of her loved one, when, to her surprise, she found 
 a number of blotches on the picture. She touched “the 
 painting up, and expected it would be all right. She looked 
 at it again shortly after, and there were the disfiguring marks 
 making themselves seen again. After an examination the 
 artist found the fault was not in the colours, but in the canvas. — 
 That canvas is like us, however beautiful the picture of Christ 
 the Spirit produces in our lives, there are sure to appear 
 blotches every now and again; but with the Spirit Himself 
 ’ that can never be, the canvas of His nature is spotless, and 
 it can never be that there shall be anything in Him but 
 perfection. Shakespeare says :— 
 | ““ Tf Cassio do remain, 
 - He hath a daily peaney in his life 
 That makes me ugly.” 
 
 These words may be applied to the Holy Spirit, the more we 
 know of Him, the more we discover our ugliness, and find 
 out the blotches of our imperfection. But these may be taken 
 by way of contrast. The beauty of the Spirit not only makes 
 us conscious of our unworthiness, but if we get to know Him 
 rightly, we find the beauty of the Spirit is not only a dis- 
 covering beauty, it is also an imparting beauty. Communion 
 with the Spirit leads to conformity to the Spirit. Moses 
 dwells in the Lord’s presence and comes forth with the shining 
 face. The two on the mount are transfigured with Christ. 
 The outsiders, in the days of the early disciples, took know- 
 ledge of them, that they had been with Jesus and learnt of 
 Him. 
 
 The dove is social in habit. The prophet, in referring to 
 the habit of doves in the East, which fly in large companies, 
 says : “‘ Who are these that fly as a cloud, and as the doves to 
 their windows ?” (Isaiah lx. 8). The reference is to the doves 
 who have been away from their apertures in the rocks, and are 
 making their way home. As the dove is a social bird, so the 
 Holy Spirit loves the society of the redeemed. Right through 
 the Word of God there breathes the fact that the Lord loves 
 the company of His own. When God finished the work of 
 creation, He saw there was something needed to complete 
 His ideal, so we find Him saying to the Son and the Spirit, 
 
THE Dove. 23 
 
 “Tet us make man.” The same thing is illustrated in the 
 
 life of Christ. He was continually seeking the company of 
 
 those whom He loved. This is specially seen in His action 
 with Peter, James and John. Again and again He took them 
 with Him. They are seen with Him on the Mount of Trans- 
 figuration ; in the house of Jairus, when He raised the ruler’s 
 daughter from the dead ; and in the Garden of Gethsemane. _ 
 How plaintive was His question to His disciples when He | 
 
 ie - found them asleep in the garden, after He had asked them to 
 
 watch with Him for one hour, as He said: ‘‘ Could ye not 
 watch with Me one hour ?”’ The same is true of the Spirit. 
 ~ He loves the communion of saints. 
 
 >) 
 
 The preposition “‘ Meta” only occurs in connection with 
 the Spirit three times in the New Testament, but they are 
 
 most significant in their occurrence. Christ says He will, 
 
 pray the Father that another Comforter may come, and 
 “that He may abide with you for ever’? (John xiv. 16). 
 Paul finishes his epistle to the Church at Corinth with the 
 _ well-known benediction: “‘ The grace of the Lord Jesus, and 
 the love of God, and the communion of the Holy Spirit be 
 with you all”’ (11. Corinthians xiii. 14) ; and when he wrote 
 to the saints at Thessalonica, and commended them for 
 receiving the Word of God, among other things he said, they 
 received it ‘‘ with joy of the Holy Ghost” (1. Thess. i, 6). 
 These verses suggest a triangle of purpose. The Spirit as the 
 Comforter or Paraclete, is the One Who is called alongside 
 of the believer to assist him, and to meet the emergencies of 
 the pilgrim life. 3 
 
 Four times Christ speaks of the Holy Spirit as “ the Com- 
 forter,’ and as such He is the Substitute for Christ, the. 
 Divine Presence, the Instructor to teach, the Remembrancer 
 to remind, the Testifier to witness, the Convicter of sin, and 
 
 oS _ the Fulfiller of Christ’s promise (John xiv. 16, 26; xv. 26; 
 
 xvi. 7). And in all these offices He proves the truth of His 
 title—the Comforter or Helper—for | 
 
 As Christ’s Substitute, He is all to us that Christ was ; 
 As the Divine Presence, He is the Supplier of all need ; 
 
 : " As the Instructor, He is the Unfolder of Christ’s glory ; 
 
cae Busta or ‘THE ieee Sprrin. eee 
 ‘As the Remembrancer, He is the Reminder of our obliga tn: 
 _ tions. to Christ ; Ya oe : 
 As the Testifier, He is the Wideeee to eed what He ne 
 knows of Christ ; . oe 
 As the Convio He reproves the world of their sin ny 
 the lives and testimonies of His saints ; sere 
 And as the Comforter, He is antl us to meet every 
 necessity, and to help us in every need. 
 
 The Spirit lives for us. He loves to have everything Har 
 
 common with us, hence, as we are in sympathy with Him, we 
 _ begin to realize what the “ communion of the Spirit” is ; for 
 
 _as we have fellowship with Him in all the affairs of our life, 
 this in turn leads us to have joy from Him, for obedience tO 
 
 the Spirit is the secret of RL ee with Him, and the 2 
 
 consequence is—His joy. 
 
 There is a needs be to pause and listen to the Spirits ee: 
 
 voice, if we are to know the virtue of His power. In the <3 
 
 hum of life’s business, we are apt to forget the hush of the “ 2 
 
 Lord’s Presence which steals into the spirit through waiting _ 
 
 upon the Lord. Ruskin wrote to a young person once some 
 
 true and terse words ; he said: “ There is no music in a rest, 
 Katie, that I know of, but there is the making of music init. 
 eBeanle are always missing that part of the life-melody, and © 
 scrambling on without counting ; not that it is easy to count, | 
 but nothing on which so much depends is very easy. People 
 are always talking of perseverence and courage and fortitude ; 
 but paler is the finest and worthiest of ede and the 
 rarest, too.”’ 
 
 * 
 
 “In every life 
 There’s a pause that is better than onward rush, 
 Better than hewing, or mightiest doing ; reir c 
 ‘Tis the standing still at sovereign will. : 
 There’s a hush that is better than ardent speech, vite 
 Better than sighing, or wilderness crying ; ; 
 ’Tis the being still at sovereign will. 
 The pause and the hush sing a double song 
 In unison low, and for all time long. 
 O, human soul, God’s working plan 
 Goes on, nor needs the aid of man, 
 Stand still, and see, 
 Be still, and know.” 
 
THE. Dove. 25 
 
 The shining face of Moses was not got by a hurried call at 
 heaven’s gate, it was obtained by dwelling in the Lord’s 
 presence for forty days. The skill of David in slinging stones 
 was not obtained when he met Goliath, it was got by practice 
 in the wilderness. The blessing of Pentecost came after the 
 tarrying in prayer. If we would know the Spirit’s sociability 
 we must tarry in His presence. 
 
” ae, st % y 
 ry fay 
 
 has 
 air 
 
 Reis 
 
 Syllabus of — 
 The Seal as an Emblem of the Holy Spirit. 
 
 The Truth indicated—I. The Sealev—The Father’s Loving © 
 
 Acts (Ephesians i.)—II. The Sealed—Christ’s sealing and 
 
 ours: the similarity and the difference—III. The Seal— 
 
 “As He is, so are we’’—IV. What the Seal implies—(1) A 
 
 Finished Tvansaction—Jeremiah’s purchase from Hanameel 
 
 (Jeremiah xxxii. 6-10)—God’s transaction with Christ about 
 us—The Old Woman’s Statement—(z2) Security (Job xli. 15)— 
 Two Seals—Three B’s—Placard outside the Church—* May 
 no man reverse ’’ (Esther viii. 8 ; Ephesians iv. 30)—“ Until ”’ 
 —(3) Ownership (Haggai ii. 23)—‘‘ We are Christ’s ’’— 
 Merchants marking timber—(4) Recognition (u1. Timothy 
 ii. 19)—What the Lord knows—Called by name—(5) Secrecy 
 
 (Daniel xii. 9 ; Job ix. 7)—The secret life—Owen’s comment— ~ 
 (6) Obligation (Nehemiah ix. 38)—Two Parties—In Bond—(7) 
 
 Authority (1. Kings xxi. 8)—“ Exousia”’ and its use—(8) 
 Impression—Outward proof of inward grace—What the 
 
 Finnish Pastor wanted—The Qualifier—Dora Greenwell’s - a 
 
 happy comment. 
 
 x 
 
 THE SEAL 
 
 De Ue aT AAS IL ROG rah ES a ea 
 way THE Se eee age Pauhindd aera A fy f 
 RA ON Dt Ht Ae See PME ON TS Sah 
 
 HE Holy Spirit, as the Seal, shadows forth the truth < 
 
 that believers having been purchased by the blood of 
 Christ, God marks them as His property by the bestowment 
 of the Holy Spirit, Who takes up His abode in them, and 
 
 witnesses to their acceptance in Christ. Thus the sealing of 
 
 believers may be summed up as follows: it is the conscious 
 acceptance of believers in Christ, by the assuring grace of the 
 
 indwelling Spirit, Who witnesses in their hearts to that effect, 
 
 by means of the Word. | 
 There are four points we shall notice: (z) The Sealer ; 
 (2) the Sealed ; (3) the Seal; (4) what the Seal implies. 
 
THE SEAL. eabe 27 
 
 I. THE SEALER. 
 
 The Sealer is God the Father. Christ’s testimony about 
 His own sealing, as the Son of Man, is, ‘‘ Him hath God the 
 Father sealed’ (John vi. 27). Believers are also sealed by 
 God the Father. In the first chapter of Ephesians, we see 
 the Father’s loving acts. He has blessed us in His Christ — 
 with all blessing (i. 3) ; He has chosen us in His love before — 
 all time (i. 4) ; He has predestinated us in His good pleasure 
 
 _ to the place of His children (i. 5); He has graced us in His 
 Beloved with all beauty (i. 6); He has enriched us in His 
 grace with an abundant endowment (i. 7, 8) ; He has revealed 
 ~ to us His secret as to His plan to sum up all things in Christ 
 (i. 9, 10) ; He has displayed in us His glory in the action of 
 His love (i. 11, 12) ; and He has sealed us with His Spirit, thus 
 marking us as His own possession (i. 13), for the word in 
 _ It. Corinthians i. 22 may be rendered, ‘“‘ He hath marked us 
 as His own,” and what that mark is, we are told in Ephesians 
 
 : i. 13, namely, “ the Holy Spirit of Promise.’ 
 
 We are too apt to forget the Father’s work. It is well for 
 us to remember that the Father is the Source of every 
 blessing, Christ the Channel, and the Spirit the Power. The 
 Father gives, Christ does the work, and the Spirit applies. 
 God chooses, Christ procures, and the Spirit quickens. 
 
 TI. THE SEALED. 
 Believers in Christ, and believers only, are sealed with the 
 
 a Holy Spirit of promise. As sinners, we are quickened by 
 
 Him, but as saints we receive Him, for the world cannot 
 receive Him (John xiv. 17), and then He becomes God’s seal 
 upon us. As an illustration of this truth, we cannot do 
 
 ‘ : better than look at the sealing of Christ, for as John Owen 
 
 says: “If we can learn aright how Christ was sealed, we 
 shall learn how we are sealed. The sealing of Christ by the 
 Father was the communication of the Holy Ghost in all His 
 fulness to Him, authorizing Him into, and acting His Divine 
 
 ue _ power in all the acts and duties of His office, so as to evidence 
 
 the presence of God unto Him and appropriation of Him. 
 
 is >50 in God’s sealing of believers He owns them, and gives 
 ne - them His Holy Spirit to fit them for their relations, to enable 
 
every way to Wiediaree. the work they are stalled to. ee fe 
 
 gives them the spirit of power, of love, and of a sound mind. 
 
 And hereby does God seal them.”’ - 
 As to the fact that Christ was sealed, Aaa te. ke 
 testimony of John: “ John bare record, saying, I saw the 
 Spirit descending from heaven like a dove, and it abode ee 
 Him.’ At the sealing of Christ as the Son of Man, at His 
 baptism, we see three things: (1) The descent of the Holy 
 Spirit upon Him; (2) the voice of the Father from the 
 opened heaven acknowledging His Son; (3) Christ knew that. 4 
 He was sealed. He had the consciousness that He pleased — 
 the Father. So, in the believer’s sealing, it is with the Holy — 
 Spirit. God by His Word tells us that, as believers, we are | 
 accepted in Christ, and He is well pleased with us in Him ; 
 
 and He also acknowledges us in His Word as His children : 
 
 ‘Behold what manner of love the Father hath bestowed | 
 upon us, that we should be called children of God, and such 
 we are’’ (I. John iii. 1, R.v.) “ Ye are not in the flesh,” viz., 
 
 in our old Adam starlings but i in Christ, and asa consequence 
 the Spirit of God dwells in us ; and we know that we are thus 
 sealed, for we are assured by the Lord in His Word, that in 
 Christ we are sealed with the Spirit, for ‘‘ we have received — 
 the Spirit of adoption, whereby we cry, Abba, Father ; and- 
 the Spirit Himself beareth witness with our spirit that we are 
 the children of God’ (Romans viii. 15, 16). . a 
 ; There is a difference between Christ’s sealing and ours. 
 He was sealed because of what He was in Himself, we are 
 
 sealed because of what we are in Him. | 
 
 III. THE SEAL. : ree ete te Ase 
 
 The Seal signifies the ‘Holy ete Its Ob some _ 
 emotion or experience, but it is the presence of the Holy 
 Spirit in the believer, witnessing to his full acceptance in’ 
 Christ, telling us by the Word that as Christ is, so are we in 
 this world (1. John iv. 17), | a 
 Is He the Son of God ? So are we sons of God (I. oe ze 
 ili. I). | fy viel Oh Aol pie ate 
 Is He beloved of God ? So are we (1. John iii. 1). 
 
‘Tue SEAL. 20 
 
 hs He the ete eae One? So are we in Him (1. Cor. 
 eye ox). | 
 Is He without spot ? So are we in Him (SS. iv. vate 
 _ Did He die on the cross? So did we in Him (Romans 
 vi. 6, R.V.) 7 
 Is He raised from among the dead ? So are we in Him 
 (Ephesians ii. 6). ee. 
 Is He accepted of God ? So are we in Him (Eph. i, 6). 
 : Is He precious to God? So are we in Him (1. Peter 
 A FY RAV) : : 
 ae Is He the Holy One? So are we in Him (1. Cor. i. 2). 
 Is He the anointed of God? So are we (1. John ii. 27)s 
 What more terse and telling statement could be given 
 ae than the following monosyllables ? ‘‘ As He is, so are we in 
 SS : S ~ this world ” (1. John iv. 17). 
 pone May we indeed be subject to Him Who is the Seal in us 
 of our oneness and blessedness in Christ, and being subject to 
 Him we shall live in the power of these precious facts, namely, 
 what we are in Christ, and what Christ is to us. 
 
 VV. Wuat rue Seat Impiies. 
 
 I. Among men a seal signifies a finished transaction. When 
 Hanameel came to Jeremiah for him to buy the field from 
 him, after having bought it, he had the transaction written | 
 
 in a book (Jeremiah xxxii. ro, margin), verified by witnesses, 
 and then “ took the evidence of the purchase, both that which 
 was sealed according to law and custom, and that which was 
 _open.”’ There seems to have been two copies of the written 
 contract, one which was signed and sealed, and one which was | 
 - kept in a public place for anyone to see. But the signing and 
 ie sealing spoke ofa definite transaction between two parties, 
 as parties will say to-day when a legal document is attested— 
 “Witness my hand and seal’? (Jeremiah xxxii. 6-14). God 
 uses this transaction of Jeremiah’s as a pledge to him, that 
 ~~ He will restore Judah again to their own land (ereue 
 ‘XXXII. I5, 44). 
 ; A definite transaction was entered into by the Father and 
 _ the Lord Jesus. The former covenanted to the latter to give 
 _ to Him those who should believe on Him as a reward of His 
 
30. EMBLEMS OF THE Hoty Spirit. 
 
 vicarious toil, as Christ Himself says, “Them which Thou 
 hast given Me” (John xvii. 9) ; and He in turn covenanted 
 to give to His Father all that His own could never do. And 
 
 as the rite of circumcision was the seal of the covenant that — 
 God made with Abraham (Genesis xvii. 10, 11; Romans — 
 iv. II); so the sealing of the Spirit is the mark of the 
 
 finished transaction between God and Christ, as to our 
 salvation. 
 
 Many of God’s saints live an up-and-down experience, 
 simply because they do not believe, or do not recognize the 
 finished work of Christ and their standing in Him. They 
 think that their salvation somehow or other depends partly, 
 if not altogether, on them. They forget this fact, or they are 
 
 ignorant of it, that man is an utter failure. God tried man in. 
 
 imnocence (Adam in Eden), left him to his own conscience 
 
 (Adam to Noah), tried him under law (children of Israel), 
 
 and, from first to last, man was a failure; and the crowning 
 proof of the enmity in man’s heart is seen as we look at the 
 cross. We see what God thinks of man as we behold the 
 Son of God, groaning, bleeding, suffering, dying, and 
 remember that is what we deserved; but see also how 
 
 Christ met every righteous claim of God. He satisfied Divine 
 
 justice by having its sword sheathed in His own heart. He 
 bore the curse of a broken law. He paralyzed the devil and 
 undid his work ; by His very death He conquered him that 
 had the power of it. Listen to His cry,.‘‘ It is finished ” ; 
 and the proof of it is Christ at God’s right hand; and. the 
 seal of this fact of the believer’s acceptance in Christ is the 
 
 indwelling Spirit of God. As an old woman said once, “The 
 Father and the Son settled the matter between them about my 
 
 salvation, and I simply received the benefit of it.’’ 
 2. Things are sealed for security. We read of Leviathan’s 
 
 scales, they ‘‘ are his pride, shut up together as with a close _ 
 
 seal ’’ (Job xl. 15). There is no vulnerable point in them : 
 
 not even the air can get between them. So those who are 
 
 united to Christ. Who can separate them from His love ? 
 Man put a seal upon the tomb of Christ when He was 
 
 buried, to keep His body secure, but He rose and passed 
 
 through the clothes which swathed Him and the stone of the 
 
 . sb eieKs 
 nt fey SeiSecg TNS RN 
 
 age ae ee ah 
 pe mn O he deni riety as 
 
 My ies Goes 
 Sten Ce a 
 NORE ber sy 
 
 Rae oy. es ; ey tee Sean 
 
 etn, oh 
 
 Sars 
 Sess ves 
 ee ee he 
 
 Pe 
 
 SR tic moa cy ner: 
 
 ward 
 
 ars 
 
‘THE SEAL. AY 
 
 -sepulchre (Matthew xxvii. 66). The seal could not detain 
 Him. During the millennium Satan will be shut up in the 
 bottomless pit and firmly sealed down (Revelation xx. 3). 
 _ As Lincoln says: ‘ Here the scene is reversed. In Matthew 
 it was the devil up and Christ down, and man’s seal used to 
 keep Him down. In Revelation the tables are turned, and 
 Christ is up and the devil is down, and a seal ae to» 
 keep him down.” | 
 
 There are three precious B’s in God’s Word. God ee a 
 Bottle for our tears (Psalm lvi. 8), a Book for our thoughts 
 (Malachi iii. 16), and a Bag for our transgressions (Job xiv. 17), 
 
 2 and Job says that that bag is sealed up. Yes, our sins are 
 
 sealed up in a bag, and Satan dare not touch that seal. 
 Christ has put away sin by the sacrifice of Himself. I 
 remember passing a high ritualistic church, near London, a 
 few days before what is called Good Friday, and outside 
 there was a large placard, with these words upon it: ‘‘ This 
 is the day—Good Friday—when we come together to 
 _ remember the sins for which Christ died.” Now God says, 
 “ Your sins and iniquities I will remember no more.” Shall 
 we remember what God says He has forgotten ? Rather, let 
 us ever remember Him Who put them away. 
 
 We read in Esther viii. 8, that the writing that was 
 written in the king’s name, and sealed with the king’s ring, — 
 may no man reverse. That was the law of the Medes and the 
 Persians, which altered not. In a far higher sense we know 
 that no man or devil can reverse the sealing of the believer 
 with the Spirit by God our Father, for we are sealed until the 
 day of redemption (Ephesians iv. 30). We speak of final 
 perseverance, but how much better is the fact that every 
 true child of God will be finally preserved by God until the © 
 
 _ day when Christ shall redeem our bodies. How sweet is that 
 
 little word “until.”’ How often we find it occurring. 
 Looking back in the past, we remember He sought us—like 
 the shepherd did the sheep, until He found us (Luke xv. 4). 
 
 im ee Thinking of the future, we are confident that He that has 
 _ begun the good work in us will perform it until the day of 
 
 os Jesus Christ (Philippians i. 6). In the meantime we are to 
 
 remember Him until He come (1. Corinthians xi. 26) ; occupy 
 
 Se aN Aina cl AGEN WA Ge SSNS yee Ca an Pty ee Gs pe Rt SAMY Opa. Nant AP Se ags Tg US tia Ua cs ReRe RL Leia Ce 
 *, DRY Paes Sear UNA b - ’ BF padesac ‘ 
 
32. ~~~ +EMBLEMS OF THE Hoty Spirit. 
 
 as His servants until He come (Luke xix. 13); keep His 
 commandments until His appearing (1. Timothy vi. 14, R.v.) ; 
 that we may be without offence until the day of Christ | 
 (Philippians i. 10). We also know the Antichrist will not be 
 
 revealed until the hinde1ing power is taken out of the way, 
 viz., the Spirit in the Church (11: Thessalonians ii. 7), and that _ 
 He val not be satisfied until His enemies become His footstool 
 (Hebrews x. 13). 
 
 3. The thing that ts sealed belongs to someone : this umpltes 
 ownership. sonia 
 
 God’s promise to Zerubbabel was, ‘‘ I will make thee as a 
 signet, for I have chosen thee’ (Haggai ii. 23). 
 
 The Spirit frequently uses the possessive in reminding 
 believers of their relationship to Christ. All things are ours, 
 because we ‘‘ are Christ’s”’ (1. Corinthians iii. 23). We are 
 responsible to recognize each saint, whatever his social 
 position may be, because he is “ Christ’s servant’’ (1. Cor. 
 vii. 22). When our Lord returns in grace, He will especially 
 look after those who are said to be “‘ Christ’s at His coming ”’ 
 (1. Corinthians xv. 23). No believer.is to think he occupies 
 
 a peculiar position in God’s grace, for ‘‘ If any man trust to a 
 
 himself that he is Christ’s, let him of himself think this again, 
 that as he is Christ’s, even so are we Christ’s”’ (11. Cor. x. 7). 
 The essential thing to give us the right of relationship with 
 Abraham’s spiritual seed is, ‘If ye be Christ’s, then are ye 
 
 Abraham’s seed” (Galatians iii. 29). The mark that we © 
 
 belong to our Lord is clearly stated: ‘‘ They that are Christ’s 
 have crucified the flesh with the affections and lusts ”’ (Gal. 
 v.24); and on the other hand those who are not in the Lord 
 are said to “ 
 Christ’s ’’ (Philippians ii. 21). If we truly recognize the 
 Lord’s proprietary right to us, we cannot be out of oe 
 with Him, nor with each other. | 
 Bickersteth, in referring to the fact that believers are 
 
 seek their own, not the things which are Jesus 
 
 sealed with the Holy Spirit, says: ‘ The allusion to the seal = 2 
 as a pledge of purchase would be peculiarly intelligible to the 
 
 Ephesians, for Ephesus was a maritime city, and an extensive 
 trade in timber was carried on there by the shipmasters of 
 the neighbouring ports. The method of purchase was this : 
 
THE SEAL. (238 
 _ The merchant, after selecting his timber, stamped it with his 
 own signet, which was an acknowledged sign of ownership. 
 
 _ He often did not carry off his possession at the time ; it was 
 left in the harbour with other floats of timber ; fo it Was 
 
 chosen, bought, and stamped ; and in due time the merchant on 
 
 sent a trusty agent with the signet, who, finding that timber 
 
 which bore a corresponding impress, claimed and brought it 
 
 away for his master’s use. Thus the Holy Spirit impresses 
 
 __ on the soul now the image of Jesus Christ ; and this is the 
 sure pledge of the everlasting inheritance.” 
 
 4. Thangs are sealed that they may be recognized by the mark 
 of the seal. The Hebrew word rendered “ sealed” in Jeremiah 
 
 _ Xxxil. 14 is rendered “marked” in Job xxiv. 16, and 
 _“ stopped” in Leviticus xv. 3. The connection of these words 
 illustrates their significance. In the latter place the unclean 
 issue marks the man’s flesh and makes him unclean, and in 
 the former passage the adulterer marks the house in the 
 daytime, that he may recognize it at night when he comes to 
 gratify his lust, hence, we read, ‘‘ In the dark they dig through 
 houses, which they had marked for themselves in the 
 
 - daytime.’’ 
 
 The Lord stamps His own with the Spirit that He may 
 recognize them, hence, we read, ‘‘ The foundation of God 
 standeth sure, having this seal, the Lord knoweth them that 
 
 _ are His” (1. Timothy ii. 19). Frequently the Lord is said to 
 
 _ seal those whom He would recognize. The 144,000 of the 
 
 _ twelve tribes of Israel during the time of the tribulation, are a 
 
 sealed host (Revelation vii. 2-8). 
 
 ee: There are things which God says He aye Ete 
 We _ knoweth the way that I take’ (Job Xxill. 10) ; “‘ He knoweth 
 a _ our frame ”’ (Psalm ciii. 14) ; ‘‘ He knoweth them that trust in 
 _ Him” (Nahum i. 7) ; He knows His sheep (John x. 14). He 
 -__ Arnows His own. They may not be known by the world ; 
 ei but in spite of the rubbish of ritualism, formalism, attacks bi 
 oS. infidels, unbelief of the world, and the hypocrisy that abounds, 
 God has, and knows His own, and each one of them 
 ae individually. 
 
 “TT have called thee by thy name, thou art Mine ” (Isaiah 
 xiii, 1). The Lord docs not put His people in the bulk, but 
 i : C 
 
 Tox! 
 
34 EMBLEMS OF THE HOLy SPIRIT. 
 
 euductehaat 
 
 He names them in particular, and notices their individual — 2 
 
 characteristics. Abraham, the faithful ; Isaac, the peaceful ; 
 Moses, the meek; Elijah, the courageous; Daniel, the 
 
 devoted ; John, the beloved ; and Peter, the zealous; are — 
 
 all and sich known by the Lard and the grace which made 
 them what they were. 
 
 5. A sealed document speaks of secrecy. When God 
 revealed to Daniel certain things, he is told they are “ closed 
 up and sealed ’”’ (Daniel xii. 9). God is also said to “ seal up 
 the stars’ (Job ix. 7). There are secrets about them which 
 He alone knows. The reason why those who are in spiritual 
 
 sloth cannot understand the things of God is because they are 
 
 as a sealed book to them (Isaiah xxix. 11). The Bridegroom, 
 in speaking of His Beloved, says: “ A garden inclosed is My 
 
 Sister, My Spouse, a spring shut up, a fountain sealed (329 
 (Canticles iv. 12). The fountains were sealed to keep out — 
 the dust of the desert, as well as to declare ownership. The — 
 
 believer’s life is said to be ‘‘ hid with Christ in God’ (Col. 
 
 iii. 3). The word “‘ hid’? might be rendered “ secret”? : it is — - 
 
 rendered “‘ secretly’? in John xix. 38. The “hidden” or 
 “secret ’’? man of the heart (1. Peter iii. 4) loves to keep in 
 
 the secret chamber of. the Lord’s presence, and to do all things — 3 
 there as unto Him (Matthew vi. 4, 6, 18). The sealed heart 
 
 loves to keep in touch with the Spirit, for it knows He is the 
 Secret Force to move in all things, for as John Owen says : 
 
 ‘““God’s sealing of believers is His gracious communication — 
 
 of the Holy Ghost unto them, so to act by Divine power in 
 
 them as to enable them unto all the duties of their holy 
 calling, evidencing them to be accepted with Him both to 
 themselves and others, and asserting their preservation unto 
 eternal salvation.’”’ Men may wonder that God’s people can 
 be what they are, but they would cease to wonder if they only 
 knew the Spirit as He is. 3 
 
 6. A sealed document indicates obligation. When Nehemiah 
 
 recognized the obligation of Israel as God’s servants to serve 
 
 Him, we hear him saying: ‘‘ We make a sure covenant, and 
 write it, and our princes, Levites and priests, seal unto it ; 
 now those who were at the sealing (margin) were Nehemiah,” 
 &c. (Nehemiah ix. 38 ; x. 1). Each ot-the covenanting parties 
 
Tue Seat. | 35 
 
 to a deed is mutually responsible to fulfil his several 
 contracting duties. In relation to the Holy Spirit, there is 
 God’s part pledging to bring us through to the glory, hence, 
 _ the Spirit in relation to us is called “The Holy Spirit of 
 7 Promise, "as the “ Earnest of our inheritance ” (Eph. i: 13), 
 __ and there is our part not to “ grieve the Holy Spirit of God,’ 
 
 - because we are sealed with Him unto the day of redemption. 
 When a case sealed by the British Government, which is 
 
 i destnated to Canada, has to pass through the United States, 
 the latter power will respect the former’s seal and see that 
 the case is safely delivered. It would be a violation of 
 : international treaty and courtesy for the bonded article to 
 be disturbed. Believers are destinated to the glory, and 
 while passing through this world are bonded in the govern- 
 ment of grace, and the Lord will see we are safely delivered 
 Ute the place of His purpose in Christ. The sealed ones are 
 
 _ responsible not to deface the seal, nor mar the work of the 
 Spirit by grieving Him, but to keep in simple and whole- 
 hearted obedience to the word of His direction. - 
 
 7. A seal indicates authority. Wily Jezebel knew when 
 she took the king’s seal and sealed the letters she sent to the 
 elders of the city where Naboth lived, that they would recog- 
 
 _ nize the stamp of the king’s authority (I. Kings xxi. 8). The 
 
 __ same thought is embodied in Haman’s action in sealing with 
 the king’s ring, which Ahasuerus had given to him, the 
 mandate which meant the slaughter of the Jews (Esther iii. 12), 
 and the counter-mandate of the king for the Jews to defend 
 themselves against Haman’s iniquitous proposal (Esther 
 2 ie - viii. 8-10). Daniel sealed up in the lions’ den expresses the 
 same thought of authority (Daniel vi. 17). 
 
 _ There is one Greek word, ‘“‘exousia,’ often trans- 
 _lated ‘power,’ which means authority. It is rendered 
 » authority” in Luke xix. 17, “liberty” in 1. Cor. viii. Q, 
 “right” in Hebrews xiii. ro, “ jurisdiction’ in Luke xxiii. 7, 
 _“ strength” in Revelation xvii. 13, and ‘‘ power” in Matthew 
 xxviii. 18. If the passages are looked at, it will be seen that 
 e authority i is the better word in each case. To want authority 
 in the things of God for authority’s sake, is to miss the 
 _ authority that is sought, but to be under the authority of 
 
 wre 
 
 « 
 
36 EMBLEMS OF THE HOLY SPIRIT. 
 
 the Lord for His glory’s sake is to have His authority behind 
 us. Simon Magus wanted the “ power’ (“ exousia’’) of the 
 Spirit for his own display (Acts viii. 19), but on the other 
 hand there are certain rights which the Lord gives His own. 
 For instance, He gives them the “ vight”’ (‘‘ exousia’’) to the 
 Tree of Life (Revelation xxii. 14). He gives them “ power ”’ 
 (‘‘ exousia ’’) to become the children of God (John i. 12), and 
 also ‘‘ authority,’ for the authority which the Lord has given 
 
 to us is the Holy Spirit (Mark xiii. 34), as the apostle intimates 
 when he says to the Corinthians, “ The power (‘ exousia ’) | 
 which the Lord hath given me to edification” (1. Cor. 
 
 xiii. 10). The presence and operation of the Spirit are the 
 
 authority for our actions, not that He is given that we may 
 
 use Him, but He is given that He may use us, and thus 
 
 through us demonstrate His authority, even as the herald has _ 
 
 the authority of the king when he acts according to the king 
 
 in his authority, and therefore has the king in his authority. 
 8. The seal leaves an impression upon the wax which 
 
 corresponds to it. The outward evidence of the sealing with 
 
 the Spirit is the resemblance between Him and those sealed. — 
 
 We have no right to say we have the Spirit of Life if we have 
 not the life of the Spirit. The Spirit of Truth is seen in the 
 
 truth of the Spirit. The Spirit of Love is manifest in the 
 
 love of the Spirit. The Spirit of Grace is evidenced by the 
 grace of the Spirit. The Spirit of Humility is made known 
 
 by the humility of the Spirit. The Holy Spirit is revealed in _ 
 
 the holiness of the Spirit. The translation into the kingdom 
 of God’s dear Son (Colossians i. 13) is demonstrated by the 
 transfiguration into His character (11. Corinthians iii. 18), 
 where the Spirit dwells His love is seen. Life from the Spirit 
 is followed by the walk in the Spirit (Galatians v. 25). 
 
 Look not at the Spirit within to find Him, but look at the 
 Christ without, and He will find you. We have not to feel the 
 pulse of our experience, but to keep our hearts in touch with 
 Him by our obedience. ‘‘ I want to know more of the Spirit's 
 power, the power I once had,” said a Finnish pastor to me in 
 New York. ‘‘ What hinders ?”’ I asked; “ there is a cause 
 for every effect!’ ‘‘ Yes, I know.” ‘‘Is there any sin ?” I 
 asked. ‘‘ Yes, there is one thing I do not want, yet I often 
 
 ss 
 
THE SEAL. 37 
 
 want it, and I want the Lord to take away the want!” ‘‘ He 
 | will give what you want, if you honestly ask Him,” I said ; 
 ~ but remember this, there will be no consecration and power 
 till there is cleansing ; and when you are cleansed He will be 
 to you all you need by looking, not at the Spirit Who fills, but 
 _to Christ the Filler and Qualifier.”’ ee 
 
 We need to emphasize this latter, for many are looking 
 the wrong way. Dora Greenwell puts it happily when she 
 ‘Says: “ Faith saves us, but how ?—by making us aware of 
 Christ, Who saves. Faith does not make things what they 
 are, but shows us them as they arein Christ. Certain systems 
 lay a pressure upon the subject side greater than the spirit 
 of man is at times able to bear ; working out all things from 
 
 ae the depths of individual consciousness as if truths were not 
 
 there at all until they are manifestly there for us. Happy 
 for us if Christ can look there and find His own image 
 reflected, however faintly, but we must look at Him, at the 
 sun in the heavens, not at the sun in the lake, its broken and 
 ever-varying reflection.”’ 
 
Syllabus of the Holy Anointing Oil. 
 
 The Spirit’s Pre-eminence—I. The Composition of The Holy } 
 
 Anointing Oil—Seven Particulars (Exodus xxx. 22-25)—The 
 Best—The “Pure Myrrh” of the Spirit’s Excellence— 
 Characteristics of Myrrh—The ‘‘ Sweet Cinnamon” of The 
 Spirit’s Grace—What the Spirit does—The “ Sweet Calamus ” 
 of the Spirit’s Worth—Lacordaire’s remark—The “ Cassia ” 
 
 of the Spirit’s Righteousness—Alexander Balfour and business 
 —The test—The unpentecosted member of the P.L. —The 
 “Oil Olive” of the Spirit’s presence—Passover secures 
 Pentecost—The “ Shekel”’ of the Spirit’s word—Eve’s three 
 
 blunders—Obedience—-How the Christian became an 
 agnostic—The Holy Anointing Oil of the Spirit's holiness— _ 
 
 What the Spirit 7s and does—The use of “ Epz”’ in relation to 
 Christ and believers—‘‘ The Seven Trumpets ’’—The little 
 girl and the pillow—II. Prohibitions concerning the Holy 
 Anointing Oil (Exodus xxx. 32, 33)—(1) Not to be put on 
 man’s flesh—The spiritual having absolute sway—A worker 
 drifting from the dynamic of the Spirit to the demoniac of 
 
 the devil—Ambrose’s question to the knight—Three blighting _ 
 
 tendencies of the times—The Word of God versus the voice 
 - of carnal reason—Frank Crossley’s testimony—Selfish ends 
 in spiritual ates Uae and Simon Magus—F. Crossley on 
 ‘legitimate means ’’—‘‘ The weaker part ’’—The investure 
 which makes invisible—False sentimentality versus true 
 practicality—G. noe words—‘‘ He do nothing: he 
 very holy man’”’—(2) The anointing oil not to be put on 
 strangers—Godet’s comment—(3) No imitation of the holy 
 
 ointment allowed—Flippant expressions—Cases in point— Biss 
 
 Ill. The Application of the Holy Anointing Oud (Exodus 
 
 xxx. 26-29)—The anointed tabernacle and Christ ve The _ 
 
 Spirit of Jehovah—Scotch body’s testimony—The anointed 
 ark and Christ ve The Spirit of Wisdom—Demosthenes and 
 Cowper on wisdom—The anointed table and Christ re The 
 
 Spirit of Understanding—What God said to the mother about 
 her child—The anointed lampstand and Christ ve The Spirit 
 
 of Counsel—Andrew Bonar’s comment on the lascivious 
 38 
 
he Hoty ANOINTING Onmy : : 39 
 
 ae woman and the peace ietcee Tae anointed incense altar 
 
 and Christ ve The Spirit of Might—“ Bite bigger, Billy ” 
 The anointed altar of burnt offering and Christ ve The Spirit 
 of Knowledge—Browning’s poem—Hawker’s comment— 
 What it means to know Christ--Bishop Fisher’s testimony— __. 
 The anointed laver and Christ ve The Spirit of the Fear of the — 
 
 _ Lord. 
 
 THE HOLY ANOINTING OIL. 
 
 as eee EXODUS XxX, 22, 23-33. 
 
 ae HE holy anointing oil is pre-eminently a type of the 
 Sy) ee Holy Spirit in His personal worth, and in the perfection 
 ae ol lis graces. As there was none to be made like it, so there — 
 is none who can be compared to Him. He excels in His 
 _~ excellence. He is supreme in His superiority. He is unique 
 in His holiness. He is majestic in His might. He is, like 
 _. Christ, the chiefest among ten thousand and the altogether 
 _ lovely. We say of Him and to Him: 
 Boe “O Thou, of Comforters the best, 
 O Thou, the soul’s most welcome Guest, 
 O Thou, our sweet repose ; 
 Our resting-place from life’s long care, 
 
 Our shadow from the world’s fierce glare, . 
 Our solace in all woes. 
 
 “O Light Divine, all light excelling, 
 Fill with Thyself the inmost dwelling 
 Of souls sincere and lowly ; 
 Without Thy pure Divinity, 
 Nothing in all humanity, 
 Nothing is strong or holy.” 
 
 ake THE CoMPosiITION OF THE Hoty ANOINTING OIL. 
 
 eek Nothing was left to the concept of Moses; Jehovah gave — 
 him distinct and specific directions, which me was responsible 
 eto. carry out. The spices are named, the weight of each given, 
 
 the weight to be employed specified, the way the spices were 
 
 to be mixed, the oil with which the spices were to be blended, 
 and the name by which the compound was to be called. 
 __ Let us notice the several details and ponder their spiritual 
 significance. 
 
40 EMBLEMS OF THE HOLY SPIRIT. 
 
 Thére are seven particulars given about this oil. There 
 
 were to be four specified spices in certain proportions, mingled — 
 
 with a hin of oil olive; the spices were to be principal ones, 
 
 and they were to be weighed “after the shekel of the 
 
 sanctuary.” 
 
 The spices were to be the best. The word “ principal” 
 is of frequent occurrence in the Psalms, and is rendered 
 ‘ excellent’ (Psalm cxli. 5), “ head’’ (Psalm xxiil. 5), “top” 
 (Psalm Ixxii. 16), “‘ beginning” (Psalm cxix. 160), and 
 ‘chief’? (Psalm cxxxvii. 6). The spices were to be the best. 
 There was to be nothing second-rate or inferior. Everything 
 was to be of the best. How true this is of the Holy Spirit! 
 He is excellent in His Divine personality, for He is the Spirit 
 of God, God the Spirit. He is the Head of the things of the 
 mystical body of Christ, for He gives to each member as He 
 wills. He is the beginning of the spiritual life, and the chief, 
 having the supervision of all the graces and gifts of the Gospel, 
 even as Eleazer was the steward of Abraham, who carried out 
 his commissions, sought out Rebekah, showed her the jewels 
 of his master, got her to be the wife of Isaac, and conducted 
 her safely to one who was waiting to receive her to himself. 
 In whatever way we think of the Lord Jesus and the Father, 
 the Holy Spirit is the Mover, the Revealer, the Executor, the 
 Initiator, the Originator in all. 
 
 The ‘“ Pure Myrrh” of The Spirits Excellence. “ Pure 
 
 myrrh,’ or as Rotherham renders it, “ self-flowing myrrh.” 
 Myrrh was obtained in one of two ways: by making an 
 incision into the tree, or by the gum which exuded from it. 
 It was the latter which was used, because of its purity and 
 because it came freely from the tree without the act of man. 
 The word ‘pure’ is rendered “ liberty,” and is specially 
 
 associated with the year of jubilee. (Leviticus xxv. 10; 
 
 Isaiah lxi. 1; Jeremiah xxxiv. 8, 15, 17; Ezekiel xlvi. 17.) 
 
 There is nothing forced about the Holy Spirit, nor in the 
 
 realm of grace into which He brings those who are Christ's. 
 The Spirit goeth where He listeth, and makes those free 
 whom He enlisteth. Walking in the Spirit, there is no fear 
 
 of being fettered by the flesh nor fretted by fear. As the 
 
 song in the lark makes it soar, so the Spirit in the believer 
 
THE Hoty ANOINTING OIL. AI 
 
 lifts him into the blue of heaven’s joy, into the sunshine of 
 
 ee God’s love. 
 
 The reference to myrrh in Scripture indicates its 
 properties, and suggests its spiritual significance. The oil of 
 myrrh is purifying in its application, as used by the women of 
 the court of Ahasuerus (Esther ii. 12). Myrrh is fragrant in 
 us smell. The king in His grace and beauty and influence,. 
 as typified in His garments being anointed with the oil of — 
 gladness, is said to “‘ smell of myrrh’ (Psalm xlv. 8). And 
 frequently we read of “sweet-smelling myrrh’’ (Canticles | 
 v. 5, 13), and being “perfumed with myrrh” (Proverbs 
 
 vil. 17; Canticles iii. 6). Myrrh is rare in its finding. It 
 
 6¢ 
 
 grew “‘in Arabia around Saba.” The bride, in speaking of 
 the rarity, beauty and exclusive excellence of her Beloved, 
 exclaims of Him: “A bundle of myrrh is my well-Beloved ”’ 
 (Canticles i. 13). Myrrh is costly in its price. When the wise 
 men brought their treasures to the infant Christ as expressing 
 their homage and affection for him, among those treasures 
 were “gold, frankincense and myrrh” (Matthew ii. 11). 
 Myrrh is soothing in its use. When they at the cross would 
 mitigate the pain of the suffering Saviour they offered Him 
 “wine mingled with myrrh” (Mark xv. 23), but He would 
 not receive it. Myrrh is preventive in its nature. The secret 
 disciple Nicodemus rendered a service to the body of his 
 
 ‘Lord when he would preserve it by the ‘“‘ hundred pounds’ 
 
 weight ” of ‘myrrh and aloes’’ (John xix. 39). One other 
 thing we may notice about myrrh which is not mentioned in 
 
 the Scriptures: it is bitter in its taste. Fausset says of the 
 
 wine which was offered to Christ on the cross, ‘‘it was 
 embittered by myrrh.”’ 
 
 Every one of these points finds its counterpart in the 
 gracious personality and work of the Holy Spirit. He is the 
 Punifier to fit us for the fellowship of our Divine Lord and 
 Master. He is the Imsfiver of. our worship, and makes it 
 
 - ascend to the Lord as an odour of a sweet smell. He is the 
 _ Exceller Who alone can make us to be rare, peculiar and 
 _ above the natural, for 
 
 ‘* Every virtue we possess 
 And every conquest won, 
 And every thought of holiness, 
 Are His alone.”’ 
 
42 : EMBLEMS OF THE Hoty SPIRIT. 
 
 He is the Gift of priceless sare which Christ has purchased © 
 and given by and through the price of His own peerless death. 
 He is the Comforter, Who soothes by His presence, inpathizes 
 with His love, and cheers in His grace. He is the Preserver, 
 Who shields by His environment and endues in His power ; 
 
 and He is the Tester, Who often in His providential dealings — 
 
 with us leads us into suffering and trial, that the spiritual life 
 may be toned up, and that He by so doing may make the 
 sweet the sweeter, the light the brighter, and the glory the 
 more glorious. 
 
 The ‘Sweet Cinnamon” of The Spirits Grace. The — 
 
 cinnamon is the aromatic inner rind of the ‘‘ Laurus cinna- 
 momum.’ This spice is only mentioned in two other places 
 
 in the Old Testament. Once in calling attention to what the © 
 
 Beloved compares His Bride when He speaks of her as a 
 ‘garden enclosed,’ and enumerates the different things 
 found in the garden, and among uses speaks of “ spikenard 
 and saffron, calamus and cinnamon.’’ The Beloved bids the 
 winds to blow upon this garden, that “‘ the spices thereof may 
 flow out.’? Whereupon the Bride responds by saying, ‘ Let 
 my Beloved come into His garden and eat His pleasant 
 
 _ fruits’’ (Canticles iv. 12-16). The other place where the 
 
 word occurs is in Proverbs vii. 17, in speaking of the strange 
 
 woman who is made to say, as she seeks to entice her victim, | 
 
 ‘‘T have perfumed my bed with myrrh, aloes and cinnamon.’’ 
 Gesenius derives the word cinnamon from “ guun,”’ “ quaneh,”’ 
 “cane,” the idea being that of standing upright. Dr. Strong 
 says it is “‘ from an unused root, meaning to erect, cinnamon 
 
 bark, as in upright rolls.’’ The cinnamon is described as 
 being ‘‘sweet,’’ or as it might be rendered, ‘‘ cinnamon of — 
 spice.’’ The same word is given “ spices ’’ in Exodus xxx. 23, | 
 
 and ‘‘ sweet odours’’ in Esther ii. 12. It signifies that which 
 
 is fragrant. 
 All this proclaims the neat and satisfying grace of 
 
 the Holy Spirit. He is the Producer of the graces of the 
 Christian life, which rejoice the heart of Christ and makes ~ 
 
 Him appreciate what they are and do, even as He did the 
 
 act of Mary’s love in anointing Him for His burial. He is 
 
 the Perfumer, Who makes the resting-place of God’s love in 
 
ee 
 a 
 
 Tue Hoty ANOINTING OI. 43 
 
 e Christ to be fragrant with the fellowship of God’s care, even | 
 as Christ fed the seated and hungry multitude with bread 
 
 which had been in His gracious hands. He is the Evecter, 
 Who makes the believer to be erect in the rectitude of His 
 inspired Word, even as the psalmist says, “‘ He leadeth me in 
 the paths of righteousness’; and He is the Sweetener, Who 
 will make the temper fragrant with the grace of patience and 
 forbearance. Charles Swain says of a good temper : 
 
 “A charm to banish grief away, 
 To free the brow from care— 
 Turns tears to smiles, makes dulness gay, 
 Spreads gladness everywhere. 
 
 “As smiles the rainbow through the cloud 
 When threatening storm begins, 
 As music ’mid the tempest loud 
 That still its sweet way wins. 
 
 ‘“ As springs an arch across the tide 
 When waves conflicting foam, 
 So comes the seraph to our side, 
 The angel to our home.” 
 
 _ The way to conquer a bad temper is to be conquered by 
 the Spirit; and the way to obtain a good temper is to be 
 ever tempered by the gracious Spirit. No one ever sought 
 His aid by prayer but was made gentle by His power. He 
 
 who would be sweet must be sweetened. 
 
 The ‘‘ sweet calamus”’ of The Spirit’s worth. We cannot 
 be dogmatic as to what special spice is here indicated. It 
 
 was evidently a fragrant cane. “‘ A scented cane is said to 
 
 have been found in a valley in Lebanon, reed-like, much- 
 
 jointed, and very fragrant when bruised.” The Hebrew 
 _word is rendered “‘ stalk’ in speaking of the “‘ seven ears of 
 corn....upon one stalk’ (Genesis xli. 5) which Pharaoh saw 
 in his dreams. The same word is rendered “branch” in 
 
 describing the lampstand and its branches: ‘‘ His shaft and 
 
 his branch” (Exodus xxxvii. 17). It is also rendered “‘ reed” 
 
 and “cane”’ in Isaiah xlii. 3 and xlili. 24, In the latter 
 
 oe passage God charges His people with not having brought Him 
 
 “sweet cane,’ and in the former it is said, ‘a bruised veed 
 
 shall He not break.” Newberry says of the spiritual signifi 
 - -cance of this spice: ‘‘ Calamus is the pith—sweet and fragrant 
 
44 EMBLEMS OF THE Ho ty Spirit. 
 
 also. Emblematic of the Spirit of Christ in all His internal 
 thoughts, feelings and affections.” Men deal with the surface 
 of things, and often form an opinion of a thing or a person by 
 
 what they see, but the Spirit searcheth the heart and goes — 
 
 into the depths. ‘‘ The Spirit searcheth all things, yea, the 
 deep things of God ”’ (1. Corinthians ii. 10). _Lacordaire over- 
 heard one say in a Paris restaurant : ‘“‘ I cannot believe in God, 
 because I believe only in what I understand.” 
 
 Whereupon Lacordaire remarked: ‘‘ There is one who 
 does not believe in God, because he does not understand Him : 
 nor does he understand why the same fire melts the butter 
 and hardens eggs, yet he eats an omelet.” 
 
 How different is the child of God! He knows he cannot 
 understand all that God is, any more than a child can under- 
 stand the business of his father, but he knows God knows, 
 
 and to know that He knows is all he cares to know. Tell a 
 man of the world that he is to rest his heart on the bosom 
 of God and he does not understand what you mean, but tell _ 
 
 a tired tried believer and he at once rests and is content, and 
 sings with you as on his way he goes: 
 “ Be still, my soul, thy Father loveth thee ; 
 Fret not, nor murmur at thy weary lot ; 
 Though dark and lone thy journey seem to be, 
 Be sure that thou art ne’er by Him forgot. 
 He ever loves; then trust Him, trust Him still 5 
 Let all thy care be this—the doing of His will. 
 Canst thou not trust His rich and bounteous hand 
 Who feeds all living things on sea and land ? 
 Be thou content.”’ 
 
 To know the sunshine of the Spirit’s care and love is to 
 have a talisman which turns every care into a blessing, and 
 every rough place in life into a Bethel. 
 
 The “cassia” of The Spirit's righteousness. There is a 
 good deal of uncertainty as to what spice is meant by cassia. 
 Its origin is doubtful, but if the derivation suggested by 
 Robertson be correct, it springs from a root which signifies 
 “to cleave,” and also “to stoop’”’ and to ‘‘ bow down.” 
 Newberry says it is the ‘‘ outer bark” of an aromatic plant, 
 and is expressive of the gentleness, sweetness and excellence 
 of the external character and conduct. The same Hebrew 
 
THE HoLy ANOINTING OIL. 45 
 
 word only occurs in one other place (the “ cassia’ spoken of 
 in Psalm xlv. 8 is a different word), namely, in Ezekiel 
 _ XxXvuil. 19, where reference is made to the merchandise of Dan 
 and Javan: “ Bright iron, cassia, and calamus were in thy 
 _ market.” We can at least make a practical application of the 
 
 _ spiritual meaning in the last association, for is there not a 
 
 need in our trafficking in the markets of men, in the outer 
 things of life, that we should be so under the sway of the 
 Spirit that nothing mean, shoddy or unrighteous should 
 characterize us ? 
 
 One of the grandest testimonies ever given to a Christian 
 merchant was one given by a customer of the late Alexander 
 Balfour, of Liverpool. He said: ‘‘ When an order was given 
 it was carried out exactly as if he were acting for himself. 
 Of course, I could not but stick to him.” 
 
 It may be asked, ‘‘ What main principle should actuate a 
 Christian business man ?’”’ I believe with the one who has 
 said: ‘All business practices and methods are to be tried, 
 _ not by the prevailing customs of the trade or profession, but 
 by the Spirit of Christ.” This applies to all, to every sphere 
 in life. I once asked a Christian to do a piece of work in 
 
 ___ order to help him, but he did it so badly and lazily that I 
 
 vowed I would never employ him again ; and I once bought 
 an article from a certain member of the Pentecostal League, 
 which turned out to be so poorly done that when I meet him 
 in meetings and in the street, I have to pray against a feeling 
 of contempt which arises in my heart. The one thing which 
 shall keep us right and true is ever to be acting under the 
 Spirit of God ; then we shall give and get value for money. 
 The Lord will be consulted and served, then our motto will 
 
 be, not how to get on, but how to keep in with Him, and if we 
 
 keep in with Him we shall get on with our fellows. 
 
 The “‘ oil olive’ of The Spirit's presence. The basis of the 
 anointing oil was olive oil, or, as the Scripture says, ‘‘ odl 
 olive’’ ! that is, the oil to be used was that which was obtained 
 by bruising, which at once suggests that before we could 
 have the blessing of the Spirit’s anointing there must be the 
 
 bruising of Christ’s atonement. Pentecost is made possible 
 __ by the Passover. Calvary secures the coming of the Spirit. 
 
46 EMBLEMS OF THE HOoLy Spirir. 
 
 I do not intend to dwell upon the uses of oil as mentioned in 
 ‘Holy Writ now, but shall hope in a subsequent chapter to _ 
 
 ~ refer to this most suggestive topic. But by type, emblem and 
 illustration, we are reminded that Christ’s work for us secures 
 
 and precedes the Spirit’s work in and through us. Our Divine 3 
 
 Isaac is offered up before Eleazer is sent forth to get a bride 
 for the Beloved Son. The Rock must be smitten before the 
 water gushes out. The burnt offering is mentioned before the 
 meat offering mingled with oil. Jordan must be passed before 
 Canaan is entered. Christ goes beneath the waters of baptism, 
 typical of His baptism on the cross, before Heaven is opened 
 and the Spirit descends. He spoke of His exodus in death, 
 on the mount of transfiguration (Luke ix. 31), before He went 
 to Olivet and told of the Spirit’s coming (Luke xxiv. 49). 
 The blood comes first in the cleansing of the leper and in the 
 
 consecration of the priests, then the oil on the blood (Lev. 
 
 XIv. 14; Exodus xxix. 7). 
 
 The “‘ shekel”” of the Spirit's word. Not a single thing 
 was left to the caprice or thought of Moses. The quantity 
 of the spices and the standard weight were all determined by 
 _ God Himself. We must be careful to use God’s weights for 
 
 His things. What God says, and not what we think, must | 
 ever be the weight to weigh our actions. One command of | 
 
 the Lord was that “ Thou shalt not have in thy bag divers 
 weights ’’ (Deuteronomy xxv. 13); that is, a heavy one to 
 buy with and a light one to sell with. Is it not a fact that 
 too often the maxim of the world is, ‘‘ Get as much as you can 
 for your money, never mind how the article is obtained ; and 
 
 sell as high as you can, never mind who suffers?” It is — 
 
 thought by some that the shekel of the sanctuary was double 
 
 the weight of the ordinary weight. Whether that was so or _ 
 
 not we do know this, that God’s thought about things is 
 
 always beyond the most lofty of man’s. ‘“‘ My thoughts are ~ Bo 
 
 not your thoughts.’’ Men are doing to-day what Eve did 
 
 long ago with the Word of God: they take from, add to and 
 
 alter. The Lord told our first parents they were to eat of 
 every tree of the garden freely, but Eve took from the Lord’s 
 word when she said to the tempter, ‘‘ We may eat of the fruit 
 of the trees of the garden’’ (Genesis ii. 16; iil. 2). She 
 
Tue Hoty ANoIntTING Or. 47 
 
 omitted the word freely, and thus cast a reflection on God’s 
 character. Eve added to the word of the Lord when she 
 - said she was prohibited from “ touching the tree.”’ The Lord 
 had said nothing about touching the tree, but that they were 
 not to eat of it (Genesis ii. 17; iii. 3); and Eve altered the 
 word of the Lord when she referred to the consequence of 
 disobedience by saying, ‘‘ Lest ye die,’ whereas the Lord had 
 said, ‘’ Thou shalt surely die.” (Genesis il. 17 ; iii. 3). Gace 
 Whenever any have failed to comply with the Lord’ S 
 ot direction it has meant the loss of blessing or the prevention of 
 it. Naaman got no cleansing from his leprosy so long as he 
 ye followed the “I thought ”’ of his own reason, but as soon as 
 _ he obeyed the Divine fiat to wash in Jordan then he was 
 cleansed. Saul was commissioned to ‘utterly destroy ”’ 
 Amalek, but he spared the goodly for the Lord’s service, and 
 the consequence was he lost his kingdom and was slain by the 
 hand of one of the race he had spared. The man of God out 
 of Judah was told to do a certain service in a certain way, but 
 he listened to the old prophet of Bethel, and met an untimely 
 death as the result of his disobedience. 7 
 Let me give a practical illustration. I knew a Christian 
 man who went right in the face of the Lord’s command, ‘‘ Be 
 ye not unequally yoked together with unbelievers,”’ by going — 
 _ Into business with a man who was an agnostic. What was 
 the consequence ? It was not long before he began to read 
 _ books which engendered doubt in his mind and unbelief in 
 his heart, and ultimately he gave up all we hold dear in the 
 _ Christian faith. Let any one fail to weigh his actions with 
 _ the weights of the sanctuary and at once he will get wrong. 
 E Certainly we must accept what the Lord says about the 
 _ Holy Spirit, for as all the spices were weighed according to 
 _ the sanctuary weight so all the Holy Spirit is, in His efficient — 
 graces, must be determined by what the Lord says of Him in 
 His word. The Lord knew what He was about when He told 
 His disciples to “tarry in Jerusalem till they were endued 
 with power from on high.” He knew they could only have — 
 power by the Holy Spirit coming upon them; power to 
 suffer, power to serve, power to worship, power & live, power 
 to hear, power to witness, yea, all that was requisite to life 
 
48 EMBLEMS OF THE HOLY SPIRIT. 
 
 and godliness. The same thing is true now; we have no 
 might for anything apart from the Holy Spirit in His almighty 
 efficiency. 
 
 The “holy anointing oil” of the Spirit's holiness (Exodus 
 
 Xxx. 31). The composition when completed was called ‘‘ The 
 
 holy anointing oil,’ because of the sacred use to which it was 
 devoted, and it typifies the Holy Spirit in the holiness of His 
 character as He equips believers for the service of God. The 
 different titles which are given to the Holy Spirit are significant 
 of what He does. He is “‘ the Spint of God,’ therefore, God 
 the Spirit in His Deity and omnipotence (Ephesians iv. 30) ; 
 He is the “ Spirit of Christ,’ for He is given by Christ and 
 
 speaks of Him (1. Peter i. 11) ; He is the “ Spirit of Life,” for 
 
 He is the communicator of the life of God and the sustainer 
 of the spiritual life (Romans viii. 2); He is the “ Spirit of 
 Tvuth,” in opposition to everything that is false and untrue, 
 
 and as indicative of all that is true and real (John xiv. 17) ; 
 He is the ‘‘ Spirit of Grace,’ as the bestower of all the graces . 
 
 of the spiritual life, and as the inspirer of all that is gracious 
 (Zechariah xii. 10) ; He is the ‘‘ Spirit of Power,’ as opposed 
 
 to all that is weak and inefficient, and as the enabler to every — 
 
 good (Acts i. 8) ; and He is the “ Sfirit of Holiness,” or the 
 “ Holy Spit,’ because He alone can sanctify and make us 
 like Himself (Romans i. 4). 
 
 By way of illustration let us take a few sentences in the 
 New Testament where the Spirit is said to be “ the Holy 
 
 Spirit,” and briefly note by the connection how holiness of __- 
 
 heart and life are suggested. 
 
 “ Sanctified by the Holy Ghost’’ (Romans xv. 16). He is 
 the One Who separates from all evil, and to the Lord Himself, 
 even as the refiner removes the dross from the silver and 
 stamps the image of the King upon it. 
 
 “Joy in the Holy Ghost’? (Romans xiv. 17). Joy is a 
 grace which only lives in the realm of holiness, even as the 
 bird lives in the air and the fish in the water. As we are in the 
 realm of the Spirit, we possess His joy. 
 
 “Temple of the Holy Ghost’? (1. Corinthians vi. 19). The 
 body of the believer is the abode of the Spirit, hence we are 
 holy because He is, even as the magic wand of the legend 
 
 NBEO US SEARS NTS Pt ARR 
 ate! a LAGE 
 
 Ssiakd Soot 
 
TxE Hoty ANOINTING OIL. 4g 
 
 silvered all the cave. ‘‘ The temple of God is holy, and such 
 
 are ye”’ (1. Corinthians iii. 17, R.v.M.) 
 
 “ Keep by the Holy Ghost” (1. Tim. i. 14). The Spirit is the 
 safe depository and the guard which preserves what the Lord 
 has entrusted to the believer, namely, the Gospel with which 
 he is to trade, even as the treasure in the Bank of England 
 is guarded by the guard outside and locked vaults within. 
 
 “ Partakers of the Holy Ghost”’ (Hebrews vi. 4). As the 
 
 child partakes of the nature and traits of its parents, even so 
 
 believers, by virtue of their spiritual birth, possess the nature 
 of the Holy Spirit; they know this in increasing power as 
 they are found in the line of God’s will, even as the current 
 
 _ of electricity is transmitted through the wire at headquarters. 
 
 ~ Moved by the Holy Ghost” (11. Peter i. 21). The holy men 
 were used as instruments to be the channels through which 
 the Spirit acted in writing the Sacred Records. Being what 
 they were, He could use them as He did. They were borne 
 along by Himself as a ship is moved by the wind filling the sails. 
 
 “ Praying in the Holy Ghost’ (Jude 20.) As the atmo- 
 sphere is the medium by means of which we are able to 
 
 ee converse the one with the other, so as we pray in the Spirit 
 
 we make known our requests unto God. 
 ~ The anointing oil” is distinctly specified as being such. 
 It was specially poured upon Aaron, the high priest. As the ' 
 
 _ oil of anointing was poured upon the priest, so the Holy 
 
 Spirit, as the Sanctifier and as the Consecrator, rested upon 
 _ Christ and rests upon believers, qualifying for the service of 
 God. The Greek preposition “ ep7,” rendered “‘ upon” and 
 “on” in the New Testament, occurs fifteen times. Seven 
 times the Holy Spirit is referred to in connection with Christ. 
 
 I. As the Begetter of Christ’s holy humanity, originating, 
 hence He is said to “ come wpon’’ Mary (Luke i. 35). 
 
 2. As the Descending One, acknowledging, hence, He was 
 
 seen “ descending upon Him » (Mark i. ro). 
 
 3. As the Heavenly Dove, sealing, hence, He was seen 
 “lighting upon Him ”’ (Matthew ; ili. 16). 
 
 4. As the Attesting Witness, confirming, hence, John the 
 Baptist was assured that as the Spirit “ abode upon Him,” 
 
 ‘ee _ He was the Son of God (John i. 32, 34). Reed 
 
ae 
 
 ig oh . ODS? mare ee hea : ee 
 ca BL a Ir EN ts oH ae aa Ae eae 
 Seat Fovs et eee Ansa SNe Ny wats ae 
 ON De nd AN ah Phd Sea Gs nt ph Ue 
 
 S507 EMBLEMS oF THE Hoty Sern 
 
 i: ae the Abiding Power, remaining, hence, the Spirit cia ea 
 came, but He was also the One remaining on Him (Johni. 33). ae 
 6. As the Anointing Grace, sending, as Christ Himself says, EP 
 “ The Spirit of the Lord is upon Me, because He hath anointed i! 
 Me to preach the Gospel’ (Luke iv. 18). | ie! 
 4. As the Beloved Enabler, qualifying, for God says of Him, E x 
 “T will put My Spirit wpon Him” (Matthew xii. 18). ve 
 Nine times the Holy Spirit is said to be, or to come, upon 
 believers. As the Former of Character, ‘The Holy Ghost 
 being wpon him”’ ae ii. 25), was the secret of Simeon being 
 ‘just and devout.” As the Communicator of Power. Christ’s 
 promise to His disciples was, © Ye shall receive power, the 
 Holy Ghost coming wpon you” (Actsi. 8). As the ulfilment 
 of Promise. The Spirit sat wpon each disciple as they 
 waited for the fulfilment of Christ’s promise (Acts il. 3). 
 
 As the Giver of Vision the Spirit was to be poured ‘‘ upon all = 
 flesh,’ that the young men might “ see visions” (Acts u. re anaes 2 
 As the Opener of Lips, for the promised Spirit was to be “ on a 
 My servants..... and they shall prophesy” (Acts ii. 18). 
 As the Gift of Love. When Peter spake the word in the house 
 of Cornelius ‘‘ The Holy Ghost fell-on all them which heard ~ Se 
 the Word” (Acts x. 44). As the Baptism of Grace, as Peter . 
 testifies when he recounts what took place in the house of 
 
 Cornelius, which was but a fulfilment of what John the 
 Baptist had preached, hence, as he says, ‘ The Holy Ghost 
 fell on them” (Acts xi. 15-17). As the Watness Bearer, for as 23 
 soon as “‘ the Holy Ghost came on”’ the disciples at Ephesus 
 they ‘‘ spake with tongues and prophesied’ (Acts xix. 6). 
 As the Consoler in Suffering, for the “ Spirit of Glory and of 
 
 God resteth upon” those who are evil spoken of for the sake 
 
 of Christ (1. Peter iv. 14). : 
 
 The one powerful and practical fact which impresses one, 
 
 as the Scriptures are pondered, is the supernatural power of oa 
 the Spirit fitting for service in the daily round of life. — 
 The Spirit coming upon and resting upon us is essential in 
 
 order to make us thoughtful for others, to form the character _ 
 after Christ, to sweeten the words of our tongues, to fulfil the: 
 duties in the home, to make us obedient to the Word, and to 
 
 make our witness effective. I have a good deal of sympathy 
 
Tue Hoty ANOINTING Om. a eee 
 
 with the reply which was given to a professing Christian who 
 _ was greatly concerned about the subject of prophecy, but was 
 not careful in bringing up his children. He asked a servant 
 of Christ one day : ! e 
 
 “ Pray, sir, what is your opinion of the seven trumpets a 
 
 ‘Iam not sure,” was the reply, ‘‘ that I understand your 
 question, but I hope you will comprehend mine. What think — 
 you of the fact that your seven children are growing up 
 without God and without hope? You have a Bible-reading © 
 4 o _in your house for your eae neighbours, but no family 
 prayer for your children.” 
 
 After all, we need to come back to this simple and 
 fundamental fact, there is no royal supply of power known by 
 _ those who are nobfonnd on their knees in prayer. One night 
 _ the mother of two little girls was away at bedtime, and they 
 were left to do as they would. ‘I am not going to pray to- 
 night,” said Lilian, when she was ready for bed. ‘“ Why, 
 __Lilhan!”’ exclaimed Amy, with round eyes. “I am not 
 -- going to. There isn’t any use.’’ So she tumbled into bed. 
 
 Amy knelt and prayed. The little prayer finished and the 
 __ light extinguished, Amy crept into bed. There was a long 
 ee __ silence; then Lillian began to turn restlessly, giving her 
 : pillow a vigorous thump and saying, crossly: ‘I wonder 
 _ what is the matter with this pillow >” Then came a sweet 
 little voice from Amy’s side of the bed: ‘I guess it’s cause. 
 there isn’t any prayer in it.”’ 
 A few minutes more of restlessness, and Lillian slipped — 
 out of bed and knelt in prayer. Then all was quiet and 
 - peaceful, and the two little girls slept. 
 Race There will always be restlessness and discontent when 
 prayer is wanting, but they who wait on the Lord shall not 
 want any good. Praying always we prevail always. 
 ) Meeting God at the mercy seat, we shall never lack the mercy — 
 and might which are only obtained there. 
 
 II. PROHIBITIONS REGARDING THE Hoty ANOINTING OIL. 
 
 The prohibitions were three in number. The holy anoint- ° 
 = ing oil was not to be put upon man’s flesh, nor upon a stranger, 
 __ neither was anything to be made like to it (Exodus xxx. 32, 33). 
 
52 EMBLEMS OF THE Hory Spirit. 
 
 1. The anointing oil was not to be put upon the flesh of man 
 —‘ Upon man’s flesh shall it not be poured.”’ Man’s nature 
 has become contaminated by sin and corrupted by iniquity, 
 hence, it is always looked upon as being the seat and source 
 of evil. The apostle sums it up when he says, ‘“‘ I know that. 
 in me, that is in my flesh, there dwelleth no good thing.” 
 The flesh in relation to the believer is regarded as dead in the ; 
 death of Christ, and he is viewed from the Divine standpoint ig 
 as not being in the flesh but in the spirit, that is, in the nature 
 in which the Holy Spirit takes up His abode (Romans viii. 9). ~ 
 The significance of the anointing oil not being put on man’s 
 flesh, is, the spiritual having absolute sway to the exclusion of 
 the fleshly. Let us look at a few ways in which the Spirit of 
 God is not made to serve fleshly ends, for let it be said with 
 fear and trembling, there is a possible danger of the most 
 spiritual things being perverted to a wrong end, as an 
 experienced worker recently said to the writer, in speaking 
 of one who up to a certain point was possessed by the Spirit : 
 ‘Unmistakably the worker was under the power of the 
 ‘Spirit up to a certain time, and then I could only account | 
 for her words and behaviour, as applied to one possessed by a 
 a demon, for it was the flesh and not Christ.”’ c 
 
 When the spiritual is not made subservient to the natural, 
 the holy oil is not on the flesh. The opening lines of Tennyson’s 
 Holy Grail represent to us the monk and knight of the Round 
 Table, questioned by the aged Ambrose as to what set him 
 on the quest after the Holy Grail :— 
 
 ““* Was it earthly passion crost ?’ 
 ‘Nay!’ said the Knight, ‘for no such passion mine ; 
 But the sweet vision of the Holy Grail 
 Drove me from all vainglories, rivalries 
 And earthly heats.’ ”’ 
 
 The vision of the Christ, through the Spirit's enlightening 
 grace, is the one thing to blind to “ all vainglories,” to kill all 
 “rivalries,” and quench all “ earthly heats.’’ If we had a 
 clearer vision of the real unseen, the unreal seen would not 
 attract. The sight of Christ ever blinds to the sights of earth. 
 
 The three blighting influences of the present day are, 
 
: THe Hoty ANOINTING On a | 53 
 
 — love of ease, love of pleasure, and love of money. Alas! that 
 _ any of the redeemed should not obey the Lord’s injunction to 
 @ 2 ,.seek first: the kingdom of God.” But ‘this is so, when 
 - pleasure keeps away from the prayer-meeting, the love of 
 : money kills generosity, and the love of ease makes the lover 
 indolent. These shall not prevail, if the Spirit’s anointing is 
 upon us, for He will give us to see, as Stephen did being full 
 of the Spirit, the beauty of Christ. 
 
 When the Word of God is authoritative in our hearts, and 
 we do not follow the voice of carnal reason, then the Spirit ts not 
 hindered by man. The late Frank W. Crossley, of Man- 
 chester, in recounting the special blessing he received when 
 he sought by earnest prayer the anointing of the Holy Spirit, 
 says :—‘‘ The beginning of the matter was quite a new appetite 
 for His Word. I hungered for it, and ate it up as never 
 : exactly before, then to prayer, and then this blessing . . . 
 more especially has come now the desire to get other souls 
 into the blessing, and the sense of commission and direction 
 to speak to them.” 
 
 -. -itvhas always been, and always is, an indication of knowing 
 _ the Spirit’s power, when we honour His Word. We cannot 
 honour Him without honouring His Word. The truth of the 
 _ Gospel is not contrary to reason, but it is above reason, there- 
 fore we do not go by reason, but by revelation. Cowper well 
 says :— 
 “°Tis Revelation satisfies all doubts, 
 Explains all mysteries except her own, 
 And so illuminates the path of life, 
 That fools discover it, and stray no more,’’ 
 
 In reading through the Acts of the Apostles, one of the 
 _ -many things which impress and attract is the responsiveness 
 of the early Christians to the Word of God. What is the 
 
 S catise: > Is it not found in the words of Actsi.2? There we 
 
 e read, “He through the Holy Ghost had given command- 
 
 ae Ments,” and in the Spirit’s power they kept the command- 
 
 ments. The commandments had come through Him, they 
 were to be performed in His power, and 4o Himself. He who 
 has only the light of reason has a farthing rushlight to guide 
 
eg EMBLEMS OF THE HoLy Spirit. _ 
 
 him, but he who has revelation has the light of the sun to : ee 
 
 lighten and cheer, to warm as well as lead. 
 
 The anointing of the Spirit is resting upon us when we do 
 not allow spiritual things to serve selfish ends. J am more and 
 more convinced that we need to have the flame of a pure 
 motive burning on the altar of our hearts. We condemn 
 
 - Judas because he, under the plea of caring for the poor, | 
 
 wanted the money from the sale of the ointment that Mary 
 put on Christ. We discountenance Simon Magus because he 
 wanted to possess the Spirit’s power for his own agerandise- 
 ment. But does not something similar happen when we want 
 spiritual blessing for our own selfish comfort ? when we want 
 the Spirit’s power for our own purpose ? F. W. Crossley, in 
 addressing a meeting once in the West of London, used these 
 burning words :—‘' How are we to attract the most people 
 into this earthly and yet heavenly paradise ? That is a 
 much-vexed question. What, for example, are legitimate 
 means? or what is legitimate bait ? I confess I am somewhat 
 familiar with the flies and worms in use among fishers of 
 men. . . . I believe I know of only one safe kind. We 
 
 must be the bait ourselves, and be willing to be gobbled Hpi 
 We must not come decked with gold or costly array:...if 
 
 we accept service in the ranks of the lowly-hearted Master. . . 
 
 Reality first and last. If this is forgotten people will turn on : 
 
 us and say, properly enough, that they would rather be 
 
 real and in hell, than humbugs in heaven. But this, thank 
 
 God, is not the alternative. Asa matter of fact the humbugs 
 will all be in hell, and the real folks in heaven. Let us be 
 
 real, i.c., really like the Master, filled with His love and self- 
 
 sacrifice, and we shall soon prove a very catching lot. No 
 
 other bait will be wanted if the Spirit of Jesus as seen in His ~ 
 
 followers.” 
 
 And that Spirit will be seen as the Spirit’s anointing is 
 
 known, for self can have no place where He is in possession, for 
 there is only one thing that fills the heart of the one thus 
 possessed, and that is what does He desire. ‘‘I charge you,” 
 says the bride to the daughters of Jerusalem, “ that ye stir not 
 up, nor awake my Love, till He please” (Cant. iii. 5). What 
 pleases Him will please us, if we are in fellowship with Him. 
 
cee Ene HOLY “AROINTING O17 oid oo RR 
 
 | Bg. he anointing of the Spirit is vesting upon us when we do 
 2608's work im God’s power and not im the strength of human 
 energy. There is a beautiful sonnet addressed by Lowell. to 
 _ Wilbham Lloyd Garrison, in which he speaks of his noble 
 gs services to suffering humanity as a cleaving to the fortunes 
 ; of the Weaker part :— 
 
 “He saw God stand upon the weaker side, 
 That sank in seeming loss before its foes ; 
 
 therefore he went 
 And humbly joined him in the weaker part.” 
 
 : “God always stands upon the side of those who are weak, and 
 joins Himself to him who is of the weaker part, for the 
 _ weakness is the condition in which His power is found. It 
 - was when we were “ without strength’ that Christ died for 
 _ the ungodly ; it was to the impotent man that Christ dis- 
 displayed His omnipotence in making him whole; it is to 
 those who have no might that He giveth power; it was 
 _ Gideon’s feeble men who experienced Jehovah’s conquering 
 : might ; it was when Jehoshaphat appealed for God’s power 
 _ that he got the victory over his enemies ; it was when Daniel 
 was helplessly shut up in the lion’s den that he experienced 
 _ the deliverance of Heaven; and it was when Paul was weak 
 _ that’ God made him ious. Our weakness is always the fit 
 displayer of His might. Dr. Maclaren has well said: “ The 
 _ Holy Ghost is the only real power for service. Why have we 
 Aa hot this power? Because we are not willing to be made — 
 : invisible by the investure.” This investure always makes 
 Invisible, as in the case of Gideon, we read, “‘ the Spirit of the 
 Lord clothed (margin) Gideon” (Judges vii. 34). That 
 _ investure was the secret of Gideon’s success. He first con- 
 -_quered Gideon, then He conquered through him. 
 There are three great principles taught us in the New 
 Testament in relation to Christian work: (1) We have to do > 
 - with spiritual things, things which are supernatural in their 
 _ origin and nature. (2) The spiritual things can only be made 
 __ known and conveyed to others by means of spiritual power, 
 that power being the power of the Holy Spirit ; and (3) that 
 - the Holy Spirit works through spiritual agencies, that is, 
 
batty 0) Ro ee oe TR ity te Rate SF RN Ss oe ee ee ree ee ee ee TE gee) Cael’ Sule pen a ef RN Bare, © Or ee ey ae Ve, Cn a ce ee ee bh 
 Rat ee Nee eta fe eed DL or tka bul 5 2 Ae A TN EAT ied CA a aha RN Sy A aS a A i de ae Ae OP a SM a ead i I WR el. 
 rat y : 7 ; ? atl= ya ey seth Bh 74 yt Pe ee FP re ee ey, bee Uae Cree 
 ie he ae Fon Pa ret ie 
 
 56 EMBLEMS OF THE HOoLy SPIRIT. 
 
 through those who have spiritual life, and who are in fellowship 
 
 with Himself. 
 
 The anointing of the Spirit always expresses itself in a 
 practical way, and not im a false sentimentality. George 
 Macdonald represents one of his characters, as having a great 
 regard for the clergy, the ‘‘ church,” and certain ritualistic 
 observations, but who nevertheless was hard, and cold, and 
 cruel, and he rightly says: ‘“ What religion is there in 
 being convinced of a future state? Is that to worship 
 God? It is no more religion than the belief the sun will 
 rise to-morrow is religion. It may be a source of happiness 
 to those who could not beleive it before, but it is not religion. 
 Where religion comes that will certainly be likewise, but the 
 one is not the other.”’ ; 
 
 What he means to say is, that practical religion is the 
 act of the life prompted by the heart of love, and not a mere 
 
 assent to certain propositions of truth. The fact is, he who. 
 
 truly believes the truth lives it out truly. 
 
 Too often the foundations of truth get covered up with 
 the additions of superstition, like the foundation piles of a 
 pier covered with mussels and sea-weed. Fancy such a 
 superstitious apprehension of holiness as the following :— 
 
 An Arab dragonman was once asked what constituted the 
 sanctity of a certain Moslem saint,— 
 
 ‘“ What does he do ?”’ 
 
 “He do nothing ; he very holy man!’ 
 
 There is a spurious holiness which looks at itself with a 
 self-satisfied complacency, and criticizes others with a critical 
 spirit of censure, such persons need to remember one thing, 
 that whenever the Spirit is said to come upon individuals, 
 He came upon them to communicate blessing to others, and 
 not for the endued to retain blessing for themselves. . 
 
 2. The anointing oil was not to be put upon a stranger. - The 
 stranger was one who was outside the pale of Israel’s blessing, 
 hence, all Gentile Christians are reminded they were strangers 
 to the covenant of promise (Ephesians ii. 12). The stranger 
 in a typical sense is one who is unsaved—a stranger to God. 
 Very significantly Christ says of the world in relation to the 
 
 Poe) a8 
 
 Gaul ak, Zt GaSe ps Er eo 
 Sa Se POR RRO TM Viet pet hee NS, 
 
 PSM AAI We oer 
 
THE Hoty ANOINTING Om, 57 : - 
 
 epicit “Whom the world cannot receive, because it seeth 
 
 Him not, neither knoweth Him ” (John xiv. 17). Godet says : 
 
 _ “It was not owing to any arbitrary action that, on the morning 
 
 igs of the day of Pentecost, the Spirit descended on one hundred - 
 nee and twenty persons only, and not on all the inhabitants of 
 
 Jerusalem: the former only had undergone the indispensable 
 
 ae preparation.”’ : 
 
 3. No wnitation was to be made of the anointing oil. fee 
 was sacred. The typical meaning is this, there is not to be 
 -anything which savours of imitation in the things of God. 
 God abhors imitations. When man in the energy of the flesh 
 _ tries to imitate and substitute the human for the Divine, it — 
 “comes very near the sin of blasphemy against the Holy Sonik 
 That sin is attributing to the devil what belongs to the Spirit, 
 _ but-this sin is attributing to the Spirit what belongs to the 
 _ devil. Briefly put, the following are a few examples of unholy 
 _ imitations. How often believers say a thing is of the Spirit 
 _ when it is only self-will, A person says he is led of the 
 _ Spirit, when all the while he is having his own way. 
 
 In these days we find many taking the name of God as a 
 - cover for sin. People profess to be so holy that they cannot 
 sin, no matter how deeply they may go into sin. The sin 
 Ree - they commit, no matter how devilish and fleshly, is not sin, 
 
 but a product of the Holy Spirit. One such modern cesspool 
 _ is bracketed under the name of the carnality of Christ, when 
 @ “holy ” women are so lewd and abandoned that they believe 
 Christ has illicit intercourse with them, as their minds think 
 - Him to the act. 
 
 43 Substituting | human energy in God’s work for the Spirit’s 
 _ might and calling it His work, is another form of imitating 
 es the Holy Oil. How often we find the organization of man 
 . _Tunning things, instead of the operation of the Spirit moving 
 things. Meeting in a place of worship and never worshipping 
 _ God. Found on bended knees and not bowed in spirit. 
 
 oe Words coming out of the lips which have no response in the 
 v4 heart. Let us beware lest we grieve or quench the Spirit in 
 _ any way, for while He makes allowance for human infirmity, 
 He will not allow the substitutes of man to take the place of 
 . ‘Himself, 
 
hee ay TAM PR Se) ta 
 Abe 2 
 
 oy abe ot ee ha See yee a ot ye a Seen! ge ee | ~~ ». Sa oS 
 Se ia ee ne Meese alee EO pice SMe IO AS cles per gRen? PAC 
 
 bess ba Mer as ie Bieta AP Leh SS ar alae ta Point 
 x ro 5 eta Sr agate, ORE Re, Ope 
 SF Aa, Sh 
 
 Bhar S, EMBLEMS OF THE: Hoty Spirir. 
 
 _ JI. THe APPLICATION OF THE Hoty ANOINTING OIL. 
 
 We shall confine this section of our meditation to the 
 tabernacle, in its association with the holy anointing oil. 
 
 «And thou shalt anoint the tabernacle of the congregation 
 
 therewith, and the ark of the testimony. And the table and 
 all his vessels, and the candlestick and his vessels, and the 
 altar of incense. And the altar of burnt offering with all his 
 vessels, and the laver and his foot ” (Exodus xxx. 26-28). 
 
 The psalmist in speaking of God’s glory in the temple of ~ 
 
 nature says: “In His temple every whit of it uttereth 
 
 His glory ” (margin—Psalm xxix. 9). This is true also of © 
 
 the tabernacle. There is not a single thing but speaks of 
 Christ in some way and emphasizes the fact that Moses wrote 
 
 of Him. Take only the furniture mentioned in the verses 
 
 above. The tabernacle proclaims the incarnation of Christ— 
 the One Who tabernacled among us ; the ark made of shittim 
 wood overlaid with gold, and the gold blood-sprinkled mercy- 
 seat with the cherubim and glory speak of His mediatorial 
 work as the God-man; the table of shewbread tells of His 
 intercommunication between the Father and us as the basis 
 
 of Fellowship, the one with the other ; the lampstand of His ~ . : 
 light-giving grace points to His ministry in making known to — 
 us what the Father is in Himself; the incense altar of Eis 
 
 gracious and fragrant ministry is typical of Him as the 
 
 Mighty Intercessor in ministering to our need; the burnt 
 offering shadows forth the altar of His finished and glorious | 
 
 offering whereby God is glorified and we are accepted before 
 Him ; and the laver of His wondrous Word speaks of Him as 
 He reveals defilement and then removes It. ae ee 
 There are four ways in which we may view the life and 
 ministry of Christ. We may think of Him in relation to the 
 Father as John does, as the Sent One doing the Father’s will ; 
 
 we may ponder His path as Mark does, as He serves humanity 
 
 in meeting its need ; we may muse upon the kingly worth of 
 His beautiful character, as Matthew does ; and we may think 
 
 of Him as the Man anointed with the Holy Spirit going about — 
 
 doing good, as Luke does. We specially think of Him in 
 relation to the Holy Spirit, as set forth in the anointing of the 
 different vessels of the tabernacle. 
 
Tue Hory ANOINTING O1. == kg 
 
 There are three ways in which almost every truth of the 
 Bible is represented to us, namely, by type, by prophecy, and 
  inits fulfilment. The first is the root of promise, the second 
 is the tree of Divine utterance, and the third is the fruit of 
 minute fulfilment. I purpose treating this subject in this 
 _ threefold way. First, noting the seven vessels enumerated ; 
 _ then noting a correspondence between the prophecy of the . 
 Holy Spirit.and Christ in the sevenfold delineation given to — 
 us in Isaiah xi. 2; then seeing how each has its distinct ful- 
 -filment in what is said of the Holy Spirit and Christ in the 
 _ New Testament. 
 
 The Anointed Tabernacle— Thou shalt iota the taber- 
 
 - tabernacled among us, and its anointing signifies that He 
 _ became what He was by the Holy Spirit. As the Angel said 
 to Mary: ‘‘ The Holy Ghost shall come apon: thee; 4 you. 
 therefore that holy thing which shall be born of thee shall be 
 called the Son of God.” The Divine testimony was, ‘‘ The 
 Spirit of Jehovah shall rest upon Him” (Isaiah xi. 2), and 
 - when He was baptized ‘‘ the Spirit ’’ was seen “‘ descending 
 -- upon Him” (Mark i. 10). The Spirit as the Spirit of Jehovah 
 proclaims God in covenant relationship with man, and 
 especially with the Man of men Who came to act on behalf of 
 ‘men. The covenant of grace, unlike the covenant of works, 
 is not between God and man, but between God and Christ, 
 He undertakes for us and we take the benefit. As the Scotch 
 _body said, ‘‘ God and Christ have undertaken my salvation 
 between them and I get the benefit.” His public ministry 
 for us began at the waters of Jordan and ended at the judg- 
 : ment of the cross ; ; began at the opened Heaven and finished 
 in the opened grave ; but not a step did He take till He was 
 sealed with the Spirit. None knew so well as He the necessity 
 ~ for the Spirit’s equipment. ie 
 _.. The Anointed Avk— Anoint ie. .. + « ark.of the testi- 
 = mony.” The ark is typical of the combination of Deity and 
 _ humanity which is found in Christ. The Son of Man and the 
 _ Son of God—one Person. There are nine things in connection 
 with the ark, the acacia wood, the gold, the mercy-seat, the 
 blood, the aloe. the cherubim, the manna, the budding rod, 
 
 one: The tabernacle is typical of Christ as the One Who 
 
60 EMBLEMS OF THE HoLy SPIRIT. 
 
 and the tables of the law, every one of which has its fulfilment 
 in Christ. The incorruptible wood of His peerless humanity, 
 the unsurpassed worth of His glorious Deity, the propitiatory 
 value of His Divine atonement, the precious blood of His 
 finished work, the express image of His effulgent glory, the 
 satisfied cherubim of His approving justice, the complete 
 fulfilment of His perfect obedience, the budding rod of His 
 unique life, and the suitable manna of His adaptable grace. 
 The apostle in speaking of God’s estimation of the life and 
 work of Christ says, He is the embodiment of the wisdom of 
 God (see 1. Corinthians i. and ii.), hence, we are not surprised 
 to hear that the Spirit rested upon Him as the “ Spirit of 
 Wisdom” (Isaiah xi. 2). Demosthenes says: ‘‘ The end of 
 wisdom is consultation and deliberation.’ And Cowper : 
 
 “They whom truth and wisdom lead 
 Can gather honey from a weed.” 
 
 These sayings find their confirmation and illustration in Him 
 upon Whom the Spirit of Wisdom rested. Christ ever con- 
 sulted His Father’s will, and every act was the result of 
 deliberation. There was nothing hasty, empty, nor thought- 
 less about Him. The consequence was, He ever got the 
 honey of blessing from every weed of trial. Take but one 
 incident in His life, namely, His temptation in the wilderness. 
 ““ He was led by the Spirit into the wilderness ”’ ; yea more, 
 
 He was not only led to the temptation, but led all the way 
 
 through, as the Revised Version of Luke iv. I says: ee 
 by the Spirit om the wilderness.” We are not surprised He 
 met the enemy as He did and routed him so completely. it 
 is always the case, when we act after consulting the Word of 
 the Spirit and deliberate in His grace. 
 
 The Anointed Table—‘‘ Anoint the table.” The typical 
 significance of the table is, the fellowship there is between 
 God and man by means of Christ, Who is the Bread of Lite. 
 The table of shewbread is so called because “ the bread of 
 faces’ was placed upon it for seven days, as though to feed 
 God, then the priests ate it in the holy place ; thus Jehovah 
 and the priests had communion (Exodus xxv. 30; Leviticus 
 xxiv. 5-9). The Spirit as the “ Spirit of understanding ”’ 
 
ee as THE HoLty ANOINTING OIL. 61 
 
 ci aia 
 
 2 (Isaiah xi. 2) rested upon Christ, hence, He had the capacity. 
 to distinguish that which brought satisfaction to His Father 
 and met the need of man, for the root meaning of the word 
 translated “ understanding ” is to separate or distinguish ; 
 as Gesenius says, ‘‘ to discern, to mark, to understand, all of 
 which depend on the power of separating, distinguishing, dis- 
 __ criminating.”’ Job says : ‘‘ Cannot my taste (margin, ‘“‘ palate ’’) 
 discern perverse things ?” (Job vi. 30). ‘ Give Thy servant 
 an understanding heart... . that I may discern between good 
 and bad” (1. Kings iii. 9) ; in each case the word denotes the 
 _ power to separate the precious from the vile. When Christ 
 left the place of temptation the first thing that is said of Him 
 _ is, “ He returned in the power of the Spirit. 41s and He 
 taught” (Luke iv. 14, 15), and one thing He ever did in His 
 __ teaching was, not to give in an indiscriminate way the secrets 
 of the Kingdom. “To you is given to know the secrets of the 
 oS Kingdom ”’ (Matthew xiii. II) He said on one occasion to His 
 __ disciples ; and on another occasion He did not commit Himself 
 to some who professed to believe on Him, because He dis- 
 ___ cerned they were not true in their avowal (John ii. 24, 25). 
 He was ever ready to meet the need of the honest seeker, 
 like He did Nicodemus, as is indicated in the Revised Version 
 
 1 
 
 e of John iii. In the end of the second chapter He did not 
 __ commit Himself to those who were not true, but in the begin- 
 _ hing of the third chapter we read, “‘ Now there was a man,’’ 
 
 &c. He did commit Himself to him, as is evident in what 
 _ He said to him. He was always ready to give to the needy 
 __ heart, and He gives in the Spirit’s grace and power. 
 If there is one thing more than another to which we need 
 to give heed, it is to obey the injunction “to discerningly 
 approve the things that differ ” (Newberry, Phil. i. ro) ; and 
 oe among the practical things, is this, God appreciates what 
 we are more than what we do. “An anxious, earnest Christian 
 woman was crying to God for service, and wondering why 
 __ she was tied up in her home and unable, like other women, to 
 _ go out and reach a broader sphere. Her bright little girl was 
 playing beside her and calling in vain to the pre-occupied 
 _ mother to help her with her doll, which had lost a finger, and 
 _ which to her was the central object in life. Again and again 
 
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 62 EMBLEMS OF THE HOLY SPIRIT. 
 
 she came to the mother with her little trouble, and the mother 
 fretted and worried with her own spiritual need, pushed her 
 off, and at length rather harshly sent her away and told her 
 not to bother her, as she was busy with higher things. Wearied 
 and disappointed the little one went off alone in a corner and — 
 sat down with her broken doll and cried herself to sleep. A 
 little while after the mother turned round and saw the little 
 rosy cheeks covered with tears and the little wrecked doll 
 lying in her bosom, and then God spake to her and said : 
 3 ‘My child, in seeking some higher service for Me you have 
 ee broken a little heart of Mine. You wanted to do something 
 S Ae for Me. That little child was the messenger I sent, and that 
 Ree aes little service was the test I gave you. He that is faithful in 
 that which is least is faithful also in more, and he that is 
 unfaithful in the least is unfit for the greater.’’”’ He answers 
 our cry as we answer the cry of others. 
 
 The Anointed Lampstand. The anointed lampstand is 
 typical of what Christ was and the testimony He bore, in the © 
 power of the Spirit, as the Light of the world. The light from 
 the seven-branched lampstand was the only light in the holy _ 
 place. It was sufficient to reveal the glories of that holy 
 place, and the beauty of the furniture therein. We read that — 
 a “whatsoever maketh manifest is light ” (Ephesians v. 13), 
 ote and Christ was ever doing this. No one can read through His 
 life without being impressed with the shining forth of His 
 
 glory. : 3 
 His works manifested His almighty power. Death yields _ 
 
 its prey, the sea owns His sway, demons obey Him, and none 
 can say Him nay when His mandate is issued. 
 
 His words manifested His Divine origin. He spake as 
 never man spake, for the simple reason He was more than 
 man. 
 
 His humility was manifested in His absolute fitness for 
 the exalted position of the throne of glory, for He alone is 
 qualified to occupy the highest place who has first served in 
 the lowest. 3 
 
 His compassion was manifested in His glorious mercy. 
 
_ Tue Hoty Anorntine Or. | 63 
 
 ea Mercy’s highest function is to meet the need of the most 
 abject and destitute, and surely He did this. 
 
 fis love manifested His lowly grace. His words about 
 
 Pa the Father's heart throbs for the prodigal, and the home 
 _ provision for his need are unveilings of His own acts. He 
 _ did what He taught. ae 
 
 fis holiness manifested His beautiful character. He was 
 _all-beautiful without because He was all-glorious within. 
 
 He Himself manifested the splendour of God, for He is the © 
 
 _ brightness of His glory. 
 
 _ We do not wonder when we read, ‘‘ The Spirit of counsel ” 
 
 be (Isaiah xi. 2) was upon Him, for the Holy Spirit was the oil 
 
 feeder of His life and testimony. The Hebrew word trans- 
 lated “counsel’’ in Isaiah xi. signifies both the possession 
 
 and impartation of counsel. Christ had both. He not only 
 had the possession of ‘the counsel of the Lord” which 
 
 “ standeth for ever”? (Psalm xxxiii. Ir), but He was able to 
 
 give infallible guidance to all who sought His aid. The word 
 oe translated ‘‘ counsel”’ is rendered ‘“‘ advisement” in calling 
 attention to the advice the lords of the Philistines received 
 oS regarding David (1. Chronicles xii. 19 ; 1. Samuel xxix. 2-4). 
 __No one ever listened to the advice given in the teaching of 
 _ Christ but found it true and reliable. John would call down 
 
 fire from Heaven upon some upon whom he looked with 
 disfavour, but before he did so he asked his Lord’s advice, 
 
 and at once his fiery spirit is quenched in the rebuke, “ Ye 
 _ know not what manner of spirit ye are of.”’ Peter, acting on 
 his own authority, cuts off the ear of the servant of the high 
 priest. Self-action brings injury to others. Christ’s action 
 
 ever ministers health and happiness. | 
 Light ever does one of two things: it attracts or repels. 
 
 _ Many animals and insects love the dark. Christ in His life: 
 _ and testimony attracted and repelled. He attracted the 
 children, but He repelled the religious professor. Why did 
 __. He repel the latter? Because he was untrue. Christ ever 
 counsels us that the outer garb of profession will not do for 
 the inner worth of grace. Dr. Andrew Bonar says upon the 
 - peace offering and the lascivious woman’s action thereto : 
 é : _“ Few ordinances were more blessed than these peace offerings. 
 
 +3 i 
 
64 EMBLEMS OF THE HOLy SPIRIT. 
 
 Yet, like the Lord’s supper with us, often were they turned to 
 
 sin. The lascivious woman in Proverbs vii. 14 comes forth 
 
 saying: ‘‘I have peace offerings with me; this day have I 
 paid my vows.” She had actually gone up among the devoted 
 class of worshippers to present a thank offering and had 
 stood at the altar as one at peace with God. Having now 
 received from the priest those pieces of the sacrifice that were 
 to be feasted upon, lo! she hurries to her dwelling and pre- 
 pares a banquet of lewdness. She quiets her conscience by 
 constraining herself to spend some of her time and some of 
 her substance in His sanctuary. She deceives her fellow- 
 creatures, too, and maintains a character for religion, and 
 then rushes back to sin without.’ Is there nothing of this in 
 our land? What means Christmas mirth after pretended 
 observance of Christ being born? What means the sudden 
 worldliness of so many on the day following their approach 
 to the Lord’s table ?. What means the worldly talk and levity 
 of a Sabbath afternoon or evening after worship is done ? 
 
 As Christ was able to be all He was because enabled by the 
 Spirit, as He says, ‘‘ The Spirit of the Lord is upon Me,” so 
 let us be energized in that same power. Mulock says, ee 
 loving and you will never want for love ; be humble and you 
 
 will never want for guiding.” This is perfectly true, but there @ 
 
 is something before these effects, and that is the great cause ; 
 hence, we would say, ‘‘ Be in the love of the Spirit, that you 
 may be loving, and in His grace of humility, that you may be 
 humble.”’ | 
 
 The Anointed Incense Altay—* Anoint ... . the incense 
 altar’ (Exodus xxx. 27). The incense altar is typical of 
 Christ in the excellence of His person as our great High Priest, 
 as He acts in His intercessory ministry at the right hand of 
 God. But there is a sense in which it may be applied to 
 Christ as the Anointed of God in His life, as He went about 
 doing good (Acts x. 38). His life was one hallowed bene- 
 diction, and went up to God as a sweet-smelling savour. The 
 secret of that life is found in ‘‘ the Spirit of might” (Isaiah 
 xi. 2) which rested upon Him. The maxim of the world is 
 might is right, and this too often means might setting on one 
 side the right. With Christ might was to do good. He had 
 
" i _ THe Hory ANOINTING Om. 65, 
 
 the might to do the right. How significant are the words, 
 “ He went about doing good.” Shirley says :-— 
 “Only the actions of the just 
 Smell sweet and blossom in the dust.” 
 The actions of the Just One were ever sweet and nioscomnek 
 _ We have only to follow one of the many lines of His actions, 
 and that is to mark the references where He is said to be 
 “moved with compassion.” The loathsome leper stirs His 
 healthful compassion to touch him with the touch of His 
 cleansing life ; the weeping mother calls forth His sympathetic 
 compassion, and He gives the dead son back with His resur- 
 rection life to comfort her; the hungry multitude urge Him 
 to supply with His ae compassion the bread which 
 satisfied their need ; the sightless men, with their urgent cry, 
 led Him to go to them with His powerful compassion, which 
 . | __ He exercises as He opens their eyes ; the prodigal in his pain 
 and penury causes Him to act with intense compassion as He 
 __ hurries with quick steps to meet him; the sinning woman 
 _ condemned by men excites His forgiving compassion, for He 
 assures her He does not condemn her; and the excited 
 publican, hiding in the sycamore tree, makes His arresting 
 compassion seek his salvation. 
 _ There is, as Goldsmith says, ‘“ the luxury of doing good.” 
 He who does good to others brings more and most good to 
 : himself. Two ragged boys, barefooted, were going along one 
 of the streets of New York. One was perfectly happy over a 
 __ half-withered bunch of flowers which he had just picked up. 
 “I say, Billy,” said he, ‘‘ wasn’t somebody real good to drop 
 _ these posies just where I could find them? And they’re so 
 __ pooty and nice. Look sharp, Billy, mebbe you’ll find some- 
 thing bineby.” Presently the boy exclaimed: “ Oh, jolly, 
 _ Billy, if here ain’t ’most half a peach! And ’tain’t much 
 dirty, either. °Cause you hain’t found nothin’ you may bite 
 first.” Billy was just going to take a little taste of it when 
 _ his companion said: “Bite bigger, Billy. Mebbe we'll find 
 _ another fore long.’ That boy had a kind heart, and he 
 _. showed his goodness in his generous kindness. We can do 
 something, for is not the poor world needing the Bread of 
 Life? We are sure of this, anyway, if in obedience to our 
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 66 | ( _ EMBLEMS OF THE HOLY SPIRIT. 
 
 Dora we give the blessed food of the Gospel that whether it 
 is received or not, we are in Him a sweet-smelling savour. | 
 
 The Anointed Altar of Burnt Offering. The altar of burnt 
 offering is typical of Christ in His devotion to the Father's 
 will, even unto death. The six offerings are unmistakably 
 types of Christ in His life and death. The following words 
 sum up: manifestation, substitution, redemption, com- 
 munion, consecration, and joy. 
 
 Manifestation. The meat offering, proclaiming Christ in 
 the purity of His nature. . 
 
 Substitution. The sin offering, speaking of Christ’s 
 
 enduring the wrath of God as the Sufferer for sin. 
 
 Rédemption. The trespass offering, typical of Christ Who 
 died for our sins, that we might be Tekease from their guilt 
 and government. 
 
 Communion. The peace offering, setting forth how the 
 fellowship severed by sin is restored by means of the death of 
 Christ. 
 
 _ Consecration. The burnt offering, Feaneaae Christ as 
 He delighted to do His Father’s will, and thus brought delight 
 to Him, as He glorified Him on our account. 
 
 Joy. The drink offering represents Christ in the joy of 
 His heart doing the will of God, and the joy God found in the 
 
 death of His Son, for wine rejoiceth the LC of God and man — : ae 
 
 (Psalm civ. 15). 
 
 We are told that Christ “through the Eternal Spirit 
 offered Himself without spot to God (Hebrews ix. 14). Ponder 
 the last two words, “‘ to God,” for they explain the Godward 
 aspect of the work of Christ. Browning in one of his poems 
 makes Christ say, as He proclaims one aspect of His work to 
 
 Eve :— 
 
 ‘* And shall your sins 
 Have sunken to all Nature’s heart from yours, 
 The tears of My clean soul shall follow them 
 And set a holy passion to work clear, 
 Absolute consecration. In My brow 
 Of kingly whiteness shall be crowned anew 
 Your discrowned human nature. Look on me 
 As I shall be uplifted on a cross 
 In darkness and eclipsed and anguished dread, 
 So shall I lift up in My pierced hands.” 
 
Pee: a Ec erate se Sea 
 
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 ie Hovy ANOINTING OIL. 67 
 
 - the dominator of hell, but He lifts up to the delight of Heaven. 
 He places the believer in the unsullied light of Heaven and 
 “makes him to be as He is. Hawker has well said: “The 
 _ Christian should dwell at the cross as one who has passed 
 ei _ through it, not as one who hopes to be saved by. it. It is 
 - from the fields of the promised land that we regard the dark © 
 - depth of this Jordan ; but the more steadily we gaze the more _ 
 
 ~ clearly do we understand the perfect completeness of our 
 salvation, and the fearful cost at which it was gained by the 
 Son of God. . The crucifixion is the great event of this 
 world’s os the only one which reveals the whole character 
 of God; the most awiul, the most blessed; the sharpest 
 sword of justice there glitters in the brightest Beane of love.” 
 The Christ of sacred prophecy says: ‘‘ The Spirit of 
 ws pcoetee (Isaiah xi. 2) should rest upon Him. The Spirit 
 
 as “the Spirit of knowledge” acts upon Him from God, | 
 | cee Him do His will, and acts through Him to others that 
 fe “aH too, might ene the Divine purpose. This is aptly 
 _ seen in the last prayer of Christ for His disciples, when He 
 says, “This is life eternal to know God and Jesus Christ, 
 _ Whom He hath sent,” and to know Him, as the One Who 
 glorified God on earth. To know Him is to possess the 
 _ panacea to meet every ill in life, to have the key to unlock 
 _ every difficulty, to hold the helm to guide the bark of our 
 ‘ being through the shoals of temptation, to possess the fest 
 __ by which every action is to be tried, to have a lubricator to 
 _ oil the wheels of service, to have a supply to meet every 
 = emergency, and to have a harmonizer which ever feeds the 
 heart with joy. Bishop Fisher expresses what it is to know 
 _ Christ and God in the sense indicated. When he came out of 
 the Tower of London and saw the scaffold on which he was 
 _to be beheaded, he took out of his pocket His Greek Testament, 
 ~ and, looking up to Heaven, exclaimed : “ Now, O Lord, direct 
 to some passage which may support me through this awful — 
 _scene.”” He opened his Testament and his eyes alighted upon 
 the words, “‘ This’is eternal life.’ He instantly closed it and 
 3 said, sf Praised be the Lord, this is sufficient for me and for 
 
 eine PRE CE: ve Speen 
 
 et means of His wat hands He not only throws back 
 
68 EMBLEMS OF THE HOLy SPIRIT. 
 
 The Anointed Laver. The laver is typical of the Word of | 
 
 God in its cleansing power. When the Holy Spirit speaks of 
 the purpose of Christ in loving the Church He says, “ Christ 
 loved the Church and gave Himself for it, that He might 
 sanctify and cleanse it with the washing (margin, R.V., 
 “laver ”’) of water by the Word” (Ephesians v. 25, 26). The 
 laver is not only typical of the written Word, but also of the 
 Living Word. Both the written Word and the Living Word 
 are called ‘‘ the Word of God.” The anointed laver specially 
 speaks of Christ as the One Who, in the power of the Spirit, 
 was the living expression of all that is found in the Scriptures. 
 Christ’s action and attitude regarding the Word of God are 
 most marked. He treated it reverently, He obeyed it 
 thoroughly, He followed it fully, He vested upon it implicitly, 
 He loved it supremely, He kept 2 faithfully, and reproduced it 
 constantly. The Spirit of the “fear of the Lord” (Isaiah 
 xi. 2) was ever the spring of all His actions. “ The love that 
 fears, and the fear that loves,”’ were the beautiful textures 
 which were woven into all the life of Christ. 
 
 There is a remarkable Scripture in Hebrews v. 7 which 
 refers to Christ’s fear. It says: ‘‘ Who in the days of His 
 flesh, having offered up prayers and supplications with strong 
 crying and tears unto Him that was able to save Him out of 
 (margin) death, and having been heard for His Godly fear ”’ 
 (R.V.) The flame of fear fed by the fuel of love was ever 
 burning on the altar of Christ’s heart. There was no such 
 thing as tormenting fear with Christ, but there was the 
 subjective fear of service lest He should fail in fulfilling the 
 work of His Father, hence, the constant retirement in prayer ; 
 
 and there was the filial fear of affection, lest as the Son He © 
 
 should fail to delight in the will of God when called to suffer 
 in the agony of Gethsemane, hence, His strong crying and 
 tears. Oh, for a like fear as we work out our salvation, for 
 we are called to do it ‘‘ with fear and trembling.’ We too, 
 like our Lord, must fall back upon Divine resources, for if we 
 would have the Spirit to work in us to will and work of His 
 good pleasure we must work with Him in earnest prayer and 
 an intense faith. | 
 
Syllabus of : 
 The Anointing as an Emblem of the Holy Spirit. 
 
 “ As for you the Anointing ”—I. Anointed to honour— 
 “ah “ Expedient” versus “‘ profitable ’”—‘ The Support ”—II. 
 Anointed to sanctify—The Holy One makes holy—vViolets 
 from Santa Barbara—III. Anotnted to minister— Minister 
 
 ee unto Me,” &c.—The priestly word for service in the New 
 
 Testament—The character and comprehensiveness of priestly 
 service—Moule on “ worship ’—IV. Anointed to see—Spirit’s 
 
 Sn thorough work—‘“ Touch up. or a.“ burn off ?7-—" Blepo ”’— 
 
 Consequence of the Anointing—V. Anointed to know— 
 “ Chrisma”’—Seven “‘ we knows ’’—Shakespeare on the bane 
 
 ce of ignorance and the blessing of knowledge—VI. Anointed to 
 _ do good—A triple designation—Obtainment, retainment by 
 -__ maintainment—Richard Cecil’s prescription—Herbert’s say: 
 
 ang— VII. Anownted to stand—Meaning of “ stablisheth ’?— 
 Five things the Anointing makes stedfast—“ Stand fast, 
 
 Craig Ellachie ”—VIII. Anointed to rule—The Anointing One 
 
 in the heart—The difference in the two men—IX. Anointed to 
 
 _-receive—God’s anointed got the best—Minister in Brooklyn— 
 _ 'Vinet’s illustration—What George Miiller did—X. Anointed 
 i. © to save—Seven words of command—Luminary of character— 
 f= Holding forth ”’—* Snatching ’’—‘‘ Saved by the hair of 
 __ his head ”’—The Spirit of Brainerd and Alleine—XI. Anotnted 
 Hee for healine—Does God heal sickness now ?—Reasons why we 
 oe may expect healing—The woman from Perth Amboy—XII. 
 Anointed to preach—The Jubilee—The devil in a pulpit— 
 
 Result of Spirit’s working—‘“ Lapsed masses”’ or a lapsed 
 _ Church ?>—XIII. Anointed for victory—Peter before and after 
 _ Pentecost—XIV. Anointed to die—Mary and Judas—Charles 
 
 . : Kingsley on selfishness—What George Miiller saw the brother 
 __ lacked—The Anointer and the Anointing—Two men at St. 
 
 as - Louis—House filled with the odour. 
 
 69 
 
ree 
 « 
 
 THE ANOINTING. 
 
 HERE is so much said about anointed persons and 
 
 things, which may be taken to typify the Spirit's grace 
 and work, that it is profitable to meditate further upon the 
 topic in a separate study. ae 
 
 “ As for you, the Anointing” (1. John ii. 27, R.v.), so says — 
 the Spirit in calling attention to the special privilege and 
 
 responsibility of those who are His recipients. The prac- 
 _ ticality of the truth is clearly indicated and enunciated in the 
 purpose for which different things and persons were anointed. 
 
 I. ANOINTED TO HONOUR. 
 
 One of the many things that God did for Israel, as stated — 
 
 in Ezekiel xvi. 6-15, is, “I anointed thee with oil”; and 
 Satan in his privileged position before his fall is called ‘=the 
 anointed cherub ” (Ezekiel xxviii. 14). Among other things 
 the Psalmist recounts of the Lord's doings for him, is, “ Thou 
 -anointest my head with oil” (Psalm xxiii. 5); and the Lord 
 had to reprove Simon for his want of courtesy when com- 
 mending the woman of the city, ‘‘ My head with oil thou 
 
 didst not anoint, but this woman hath anointed My feet 
 
 with ointment” (Luke vii. 46). Jehovah has honoured 
 Christ in anointing Him with the oil of Gladness above His 
 fellows (Hebrews i. 9). | 
 
 There are two things we need, namely, we need the atone- 
 ment to save, and the anointing to sanctify. Christ said it 
 was “expedient”? that He should go away, otherwise the 
 Comforter would not come (John xvi. 7). It was not a matter 
 of expediency, but of profit. The Greek word rendered 
 “ expedient”? would be better rendered “ profitable.” The 
 word is a compound one, made up of the primary preposition 
 “sun” signifying union, and “ phero”’ a primary verb 
 
 meaning to bear, thus ‘‘ swnphero”’ means to bear or bring 
 
 Oe 
 
 Sorry Ha ee 
 
<P HE ANOINTING. 
 
 O toretner Renee to be Sean The word is translated — 
 “brought together” in Acts xix. 19, ‘‘ good’”’ in Matthew. 
 xix. 10, “‘ better” in Matthew xviii. 6, and “ profitable’? 
 
 _ Matthew v. 29, 30. The profit of Christ’s going away and the - 
 bestowment of the Spirit in consequence, is manifold. His 
 going away, was, by the way of the Cross, the triumph of His 
 resurrection, His ascension to the throne, and the Father’s 
 _ presence ; and the result would be the Sriit S ministry i in the 
 making of Christ’s death the death of sin, the causing us to 
 ___ know the victory of His resurrection, and the consciousness 
 of the ascended throne life in fellowship with the Father. 
 & _ Honoured indeed are those who have ‘‘ the Support,” as 
 ~ Godet translates the words “ the Comforter.”’ To have Him 
 te with us as the Divine Companion, and within us as the 
 _ Dynamic Consecrator, is to have ample and abiding support. 
 
 II. ANOINTED TO SANCTIFY. 
 
 ‘ Moses took the anointing oil, and anointed the Taber- 
 nacle and all that was therein, and sanctified them” ; and 
 he also anointed Aaron and He sons to “ sanctify ”’ es and 
 _ them (Leviticus viii. 10-12, 30) ; and of believers in Christ it 
 is said, “ Ye have an unction (an anointing, R.v.) from the 
 _ Holy One” (1. John ii. 20). As the holy anointing oil made 
 _ everything holy which it touched, so the Holy One is the One 
 Who makes holy. We have no inherent holiness. We are 
 holy as we are possessed by the Holy Presence. We are holy 
 _ in His holiness, loving in His love, strong in His strength, 
 Order i in His tenderness, patient in His patience, calm in His 
 _ peace, and consecrated in His consecration. Get out of touch — 
 with Him by neglecting prayer, ang the fragrance of His 
 ‘presence is wanting. 
 [picked up a small note hoolksone ae and as I opened it 
 
 on a delightful fragrance of violets greeted me. I could not 
 think at the moment how the book could smell so sweet, then 
 _I remembered a friend had given me some violets at Santa 
 Barbara, on the Pacific Coast, and I had pressed some of 
 them between the leaves of the book. J also sent some of 
 _ the violets in a letter on a journey of 7,000 miles to England, 
 and nearly a year after the friend said, “I have kept those 
 
72 EMBLEMS OF THE HOLY SPIRIT. 
 
 violets in my handkerchief box, and they still shed forth their — 
 
 fragrance.” Thus the things which the violets touched were 
 made like themselves, sweet. So the Spirit imparts His 
 character to those who are permeated by His holiness and 
 sweetened by His grace. 
 
 III. ANOINTED TO MINISTER. 
 
 Of Aaron and his sons it was said: “ The anointing oil of 
 
 the Lord is upon you”’ (Leviticus x. 7). The various things 
 which Aaron and his sons were to do typify what believers 
 are called upon to do in the exercise of their holy priesthood. 
 The ‘‘ priest who was anointed” is continually referred to 
 (Leviticus iv. 3, 5, 16; Numbers iii. 3) as the one who had 
 the right to act ; and only those who are made priests through 
 faith in Christ have the true qualification to worship God, 
 whether it be in sanctified praise or in religious service. 
 Continually we read in the Book of Leviticus “ The priest 
 shall.’ No less than over a hundred times does the sentence 
 occur, and these do not include the equivalent expression, “ he 
 
 shall.” 
 Further the Lord says of Aaron and his sons: “‘ Thou... 
 
 shalt anoint them, and consecrate them, and sanctify them, 
 
 that they may minister unto me in the priest's office” 
 (Exodus xxviii. 41). The Hebrew word rendered * minister ”’ 
 is a primary one, and means to attend as a menial or a 
 worshipper, and as such to contribute, to minister, to serve, 
 and wait on another. Many are the suggestive and typical 
 --associations of the word. The priests were elected, clothed, 
 consecrated, and anointed to minister unto the Lord, as He 
 Himself frequently says—‘‘ Minister unto Me in the priest’s 
 office”? (Exodus xxviii. I, 3, 4, 41} XXIX. I, 44; XXX. 30; 
 xl. 13, 15). They were not to minister to themselves, nor to 
 the office, but to Jehovah Himself. The priests were to 
 minister ‘‘ before the Lord,” that is, in the consciousness of 
 His holy and hallowing presence (I. Chronicles xxiii. 13) ; 
 they were to minister “ in the name of Jehovah,” that is, under 
 His authority and as He Himself would act (Deuteronomy 
 xviii. 5, 7) ; and in their work the priests were called to wash 
 themselves before they came near to the altar of burnt 
 
THE ANOINTING. Be Aedes 73 
 
 eae une XXX. 20), indicating that cleansing is a prelude 
 to worship. All these have their counterpart in the pase tee 
 of believers. 
 When we turn to the New Testament we find the same : 
 thing is emphasized. There are two main ideas embodied i in 
 two different associations, namely, there is the service of the 
 slave ; and there is the service of the baie os -In each 
 of. the ne, eS the words “ ministry,” 
 fur service,” Serves andy “worship” are all relative, and 
 Jaa _ speak of priestly service done to the Lord. It will be Absoncad 
 that the association of these sentences of Holy Writ touch 
 ‘ yy every part of our life, Godward, selfward and toward others. 
 mesich 4 ministry in its priestly worship is a body-presented 
 _ ministry, for to present our bodies to the Lord is our “ reason- 
 - able” (spiritual) service (Romans xii. I) ; itisa God- ate. 
 _ ted ministry, for His demand is “ Him only shalt thou serve’ 
 _ (Matthew iv. 1 Luke iv. 8) ; it is a love-rendered ministry, 
 for we are to “ serve Him without fear” (Luke i. 74); itisa 
 _ Christ concentrated ministry, as Paul expresses it, ““ Whom I 
 or serve” (Acts xxvii. 23); it is a pure-conscience ministry, as 
 the apostle oud testify, “ God, Whom I serve... . with 
 pure conscience’ (11. Timothy i. 3); it is a saints- -helping 
 _ ministry, for we are to ‘‘ minister’ to each other in spiritual 
 Pied carnal things (Romans xv. 27; «. Corinthians ix. Eat; 
 Beene 3 li. 17); and it is a God-pleasing ministry, for we 
 ! " to serve God acceptably with reverence and godly fear ”’ 
 s (Hebrews xi. 28). It will be noticed there is no talk in this 
 : priestly service, but there is continued practice. The question 
 © naturally arises, who is sufficient for these things ? The Spirit 
 ie Says those who answer to the true circumcision are those who 
 = glory i in Christ Jesus, who worship God in the Spirit, and have 
 no confidence in the flesh (Philippians iii. 3). 
 
 _ “ Worship God in the Spirit,” or as Dr. Moule gives it and 
 | “comments : “ We who by God’s Spirit worship, doing priestly 
 a “service in a spiritual temple in a life, love and power, which 
 is ours by the presence of the Holy Spirit.’”” In His power 
 alone is it possible for us to give to the Lord such a ministry. 
 Fa Without the anointing there cannot be the worshipping 
 which i is potare to the Lord. 
 
74 EMBLEMS OF THE Hoy SPIRIT. — 
 
 IV. ANOINTED TO SEE. 
 
 Christ’s solemn counsel to the lukewarm Church of 
 Laodicea was, ‘‘ anoint thine eyes with eyesalve that thou _ 
 mayest see” (Rev. ii. 18). The word anoint, “‘ egchrio,” is a 
 compound one, derived from “en,” which means in, and 
 “ chrio,” which means to smear, hence, its meaning to rub in. 
 
 A mere placing on is not sufficient, there must be a rubbing 
 
 in—a thorough work. No half measures will suffice, there ae, 
 
 must be a drastic and definite act till the shortsightness 1s 
 removed. Contact with the Spirit is the only remedy for 
 the blindness which is born of self-complacency and self- 
 sufficiency. A pastor, who had been a coach-painter, was 
 once relating his experience, how the Lord dealt with him in ~ 
 searching him to the very foundations of his being ; and in 
 
 the course of his testimony said: “‘I used to be. 1a: coach=3 
 
 painter, and when the people used to bring their buggies to 
 be renovated, we would ask them, ‘ Do you want a touch up 
 and a varnish, or a burn off and a thorough job.’ So when 
 the Holy Spirit dealt with me in a very definite way He made 
 a thorough job of it. There were no half measures.” Such 
 
 a work means a smarting of soul, a humbling to the spirit, Ae 
 
 and prostration in the dust to self, but it leads to the mount 
 of vision, where we can see God. 
 
 “ That ye may see.” The word rendered ” see; blepo = 
 
 is variously rendered, namely, ‘ take heed,” ‘‘ beholdest,”’ 
 Hook i saw, Seej) users: beware,” “ 
 “regardest.” Let us weave into the texture of our study a 
 few Scripture sentences where “ blepo ” is found, as illustrating 
 how the Spirit works by means of the loom of His Word to 
 bring home to us the outcome of His holy anointing. Anointed 
 by the Spirit we shall see the glorified man at God’s right 
 hand, which shall make us exclaim, “We see Jesus’ (Hebrews 
 ii. 9). Anointed by the Spirit, we shall estimate the seen 
 unreal and the real unseen at their true value, and we shall 
 say, ‘‘ the things which are not seen are eternal’’ (11. Cor. 
 iv. 18). Anointed by the Spirit we shall apprehend the 
 
 possibility of falling and thus avoid the probability of it by — 
 
 obeying the word, ‘‘ Let him that thinketh he standeth, take 
 heed lest he fall” (1. Corinthians x. 12). Anointed by the 
 
 perceive,” and 
 
Ee, So ta 
 
 rai 4 eu 
 THE ANOINTING. - eran RS s 
 
 nat) we shall pate ieee by vigilance and prayer in 
 Tesponse: to Christ’s injunction, ‘‘ take ye heed, watch and 
 pray” (Mark xiii. 33). Anointed by the Sai we shall 
 __ know the evil of a heart of unbelief, and thus “‘ take heed” 
 lest there be in us an evil heart of unbelief (Hebrews iii. 12). 
 _ Anointed by the Spirit we shall be conscious of the weakness 
 = of ourselves and when we “ behold” a mote in a brother’s 
 eye, be quick to discern it is but the reflection of the beam 
 In our own eye (Luke vi. 42). Anointed by the Spirit we shall 
 be alert to look after the inner sphere of our spiritual life and 
 ee thus  “ look to ourselves”? (11. John 8). Anointed by the 
 : ‘Spirit we shall not be discouraged by our weakness for we 
 shall “ see our calling ” that God takes our weakness for the 
 _ display of His glory (1. Corinthians i. 27), Anointed by the 
 ‘Spirit, we shall know we are responsible to have an all round 
 life, and thus “‘ see” that we “‘ walk circumspectly ” (Eph. 
 - v. 15). Anointed by the Spirit we cannot do other than. 
 _ “take heed” to build the right material on Christ the 
 _ Foundation (1. Corinthians iii. Io). Anointed by the Spirit, 
 we shall ‘‘ beware” of those who would lead us away from 
 our Lord and astray from His truth (Philippians iii. 2) ; and 
 ~ anointed by the Spirit, we shall be careful to keep in the 
 _ gathering of the saints and be helpful to others, and this with 
 a growing pee. as we “see the day”’ of Christ’s return — 
 ae "approaching ” (Hebrews x. 25). 
 
 eM, ANOINTED TO KNOW. 
 
 “Ye have an unction from the Holy One, and ye know 
 eral. fain. ... But the anointing which ye have received of 
 Him epideth in you, and ye need not that any man teach 
 you ; but as the same anointing teacheth you of all things, 
 and is truth, and is no lie, and even as it hath taught you, ye 
 Shall abide in Him ” (1..John ii. 20, 27). The word “ chrisma,”’ 
 rendered “‘ wnction”” and “ anointing ’’ in the above Sértynie 
 af means to rub with oil, and is typical of the -consecrating 
 ee power of the Spirit. The consequence of this anointing is a. 
 - spiritual eu into Divine things. With startling abruptness 
 ae read, ‘ x6 Sie all things. i He teacheth and thus gives 
 
76 EMBLEMS OF THE HOLy SPIRIT. 
 
 of His teaching are specifically stated. Take but seven of 
 the “we know’s,’* by way of illustration. A wonderful 
 passage crossed and its proof— We know we have passed 
 from-death unto life because we love the brethren”’ (1. John 
 iii. 14). No longer in the death realm of sin, but in the Divine 
 realm of the Saviour, and the proof of it, love to all the saints. 
 A wonderful Person known and His followers—‘ Hereby we do 
 know that we know Him, if we keep His commandments ” 
 
 (1. John ii. 3). The companions of the King are those who 
 obey His royal behests. The badge of loyalty is the insignia 
 of royalty. A consuming passion and conscious assurance. 
 “ Hereby we know that we are of the truth and shall assure 
 our hearts before Him” (1. John iii. 19). With the fire of 
 
 love burning on the altar of our hearts, we shall have ignited — 
 
 within us the flame of confidence in the Lord’s presence. A 
 mutual abiding and the precursor which brings 1t—‘* Hereby 
 we know He abideth in us” (1. John iii. 24). The forerunner 
 of obedience brings the believer into the palace of the Lord’s 
 
 presence, and the Lord in His Spirit responds in His power, 
 
 and the result is a personal acquaintance with the Divine. 
 A double blessing found in the will of God—‘ If we know that 
 He hear us, whatsoever we ask, we know that we have the 
 petitions desired of Him” (1. John v. 15). The hands that 
 open the door of heaven's blessing are the hands of confident 
 faith and responsive love. A Keeper and the kepi— We 
 know that whosoever is begotten of God sinneth not, but He 
 that was begotten of God keepeth him” (1. John v. 18, R.v.) 
 Christ is the One that was begotten, and the believer is the 
 one that is begotten. The Coming One and the conformed 
 
 * There are two different words rendered ‘‘know’’ in John’s Epistle. 
 The one signifying the knowledge of a person’s personal observation, 
 and the other meaning a personal relationship between the one knowing 
 and the object known. When in Los Angeles some time since, I had 
 observed the orange groves and the fruit on the trees in their tempting 
 beauty and apparent lusciousness; but one day in walking among 
 the fruit trees I was invited to help myself to the fruit, which I did, 
 and then I knew the difference between a packed orange and a plucked 
 one. In the first instance I had the knowledge of observation, but in 
 the second instance I had the knowledge of personal acquaintance and 
 experience. 
 
 Pa 
 Py 
 7 
 re 
 
 DN poe ae Fee 5 ; 
 Arey (hese ee tad 
 
Sid eae aaa THE ANOINTING. - 77 
  ones—‘‘ We know that when He shall appear we shall be like 
 Him” (1. John iii. 2). The expectation of seeing the glorified 
 ___ Christ and being like Him, shall have its consummation when 
 He shall come for His own. oe 
 — _ These are but a few of the many things which come to 
 _ those who are taught by the Anointing One. Shakespeare 
 eaSays 2 
 Pag ‘ Ignorance is the curse of God, ~ : 
 Knowledge the wing whereby we fly to Heaven.’’ 
 
 @ We may alter the lines to say :— 
 
 To know Christ is the blessing of God, ~ 
 For by Him the Spirit leads to God Himself. 
 
 _ VI. ANOINTED TO DO GOOD. 
 
 | The Spirit of God has summed up the life of Christ in the 
 as following pregnant word—‘ God anointed Jesus of Nazareth 
 _ with the Holy Ghost and with power, Who went about doing 
 - good, and healing all that were oppressed with the devil, 
 _ for God was with Him” (Acts x. 38). Is there not a sequence 
 and a consequence in the way the Word denotes how the Spirit 
 Operated in the Man and Servant—Jesus? Character «is 
 _ implied in the Holy Spirit coming upon Him. The Holy One 
 of God corresponded to the Holy Spirit, the result was 
 _“ power,” namely, ability to do; then the climax, “‘ for God 
 was with Him.” Character, power, fellowship—character 
 like God’s, power in God, and fellowship with Him. Such a 
 - Being could do no other than good, and no devil could stand 
 | before Him. Like the springtime life He made everything 
 glad and glorious, and like a mighty avalanche He swept all 
 evil before Him. — 
 We cannot, apart from Christ, expect any such blessing 
 and to be any such blessing, but we can in Him. The one 
 ce glory of the gospel is, God gives what He demands, and then 
 commands what He gives. The Spirit was given to Christ 
 because of what He was in Himself, the Spirit is given to us 
 because of what we are in Him. But on the other hand, is 
 _ there not a suggested significance in the association of the 
 = Spirit’s power and the doing good? The Cause of the good 
 __ done, and the deliverances effected, was the Anointing, but on 
 
ISN EMBLEMS OF THE HOLY SPIRIT. 
 
 the other hand the retention of the Spirit's power was 
 
 because of the good accomplished. The obtainment of the 
 
 Spirit’s power was essential to overcome the devil’s power, 
 and the doing good; but the retainment of the Spirit’s 
 
 blessing was the use of the power bestowed. Many complain — 
 
 they do not retain, well it is because they do not maintain. 
 
 The obtainment is first, then the retainment by the maintain- 
 
 ment. a 
 Richard Cecil on one occasion went to see a lady who was 
 
 a great professor, but she was very miserable. He found her 
 
 sitting over the fire. She asked him to sit down, but he 
 
 would not. He said, ‘‘ I will not, I know what is the matter. 
 
 Get up, put on your bonnet, and try and do some good.”’ 
 She did as she was told, and she was soon a different woman. 
 
 When she met Mr. Cecil a short time after, she said, ‘‘ Oh, you — 
 
 could not have done me a greater favour than tell me to do 
 some good. Good has come to me in doing good to others.” 
 Herbert says, ‘‘ Help thyself and God will help thee.” That 
 is only part of a truth, God helps us to help others, and when 
 we help others we help ourselves. 
 
 VIL. ANOINTED TO STAND. 
 
 “Now he which stablisheth us with you into (margin, 
 R.v.*) Christ, and hath anointed us, is God”’ (11. Corinthians 
 i. 21). There may be two things indicated here which are 
 distinct, but as in the next verse the Seal and Earnest -as 
 referring to the Spirit (the seal becomes the earnest) are 
 ‘intimately connected, so the reason why the saints were 
 stablished was because they were anointed, for certainly the 
 reason why God anoints is that He may. confirm us. 
 
 The word “ stablisheth”” means to make firm, stedfast. © 
 It is derived from a word to be stable, and this again is derived 
 
 Tae I NO en ee eee 
 
 * The Greek preposition els (into) is more expressive than €V (in), 
 even as aplant may be in the ground and yet need to be planted 
 into it. In my garden in Bristol | observed one day one of the rose 
 trees was looking sickly. Upon examination I found the roots were 
 
 not well into the ground, I immediately took it up carefully and 
 
 imbedded it into the ground.  Rootage is essential to foliage, flower 
 and fruit. — 
 
 i 
 i 
 
 tee a ns en 
 
 et Re er 
 
Sie Se oll eek aS Ee. - 
 
 ony the base of a ferd which is es iG our “ basis.” 
 2 Greek word is “‘ basis,” and is translated “‘ eg a ae Acts 
 iii. 7. The word ‘ ' stablisheth ” is rendered “‘ conjirm”’ in 
 ate xv. 8, and “‘ established” in Hebrews xiii. 9; and 
 ‘the word from wich it is derived is translated “ sure,” firm,” 
 “tn force,’ and “ stedfast” (Romans iv. 16; Hebrews i iil. 6; 
 & ry ier): 
 Here again the best commentary on the Bible is 5 the Bible 
 tself, Let us work in, like productive soil into the ground — 
 of our meditation, the rich loam of God’s truth. The Anoint- 
 cs aug will give the confidence of faith, so that we shall hold fast. 
 ~ “ our confidence stedfast unto the end” (Hebrews iii. 14), and 
 i Shins be like a firm lighthouse which shines with steady flame 
 amidst all the howling storms. The Anointing will bestow 
 the outlook of hope, so that we shall hold fast “ the rejoicing © 
 of the hope firm unto the end” (Hebrews iii. 6), and thus be ~ 
 dike a betrothed maiden who looks out with ardent gaze for 
 the return of him who is the object of her heart’s affection. 
 _ The Anointing will give the diligence of love, so that the life is 
 - not wanting in the graces which beautify and constitute the 
 ‘Christian character, thus the “ calling and election ’’ of grace 
 will be made “ sure’ (1. Peter i. 10), even as the several parts 
 of a chorus make a harmonious whole. The Anointing will 
 brace the sinews of testimony, so that its feet will be “ stab- 
 _ lished in the faith” of God’s truth (Colossians ii. 7), and thus 
 
 ) Anointing wl invigorate the heart 4 consecration by causing 
 it to be ‘‘ established with grace’ (Hebrews xiii. 9), and 
 ; oe cause it to be like a beautiful and fragrant garden. 
 Ruskin, in referring to the war- oy of the Can Grant, 
 
 B) 
 
 : the fone surroundings of the Scotch soldier as he thought 
 . at his highland - home, says, ‘‘ How often among the delicate 
 
 “* “Tn one of the loneliest districts of Scotland, where the peat : 
 “Cottages: are darkest, just at the western foot of the eee which 
 
 : eS or ee Ellachie. It is darkéded by a few pines, and crowned wie: a 
 _ flush of heather. It is a type of Clan Grant, and has its influence upon 
 
 _ those Awho Eons to the district.” 
 
 Oe ar u fe THE Axomtine, ie 79 
 
 be like a brave warrior in an impregnable position ; and the _ 
 
~— Bo ae EMBLEMS OF THE HOLY SPIRIT. 
 
 Indian palaces, whose marble was pallid with horror, and 
 whose vermillion was darkened with blood, the remembrance 
 of grey rocks and purple heaths must have risen before the 
 sight of the Highland soldier ; how often the hailing of the 
 shot and the shriek of battle would pass away from his 
 
 hearing, and leave only the whisper of the old pine branches, | 
 
 ‘Stand fast, Craig Ellachie!’”’ Our Craig Ellachie is 
 Calvary’s rugged mound which ever reminds us of Him Who 
 stood amid the storms of Heaven and Hell and Earth for us ; 
 and when we would flinch or falter the Spirit reminds us of 
 
 the Captain Who fell in death for us, that we may stand fast | 
 
 and by His power He makes us strong to this end. 
 
 VIII. ANOINTED TO RULE. 
 
 ‘They anointed David King over Israel 2 (it, Sab Vass) 
 
 The man of God’s selection was elected by the people to be 
 their ruler. A true king is not one who occupies the place 
 
 of authority merely, he has the ability to answer to what the | 
 
 office demands. To have a royal place and palace, and not 
 royal power and dignity is to be in a sorry plight and position. 
 In the Book of Proverbs, the following are said to be the true 
 traits of God’s kings: They are Divinely appointed (Proverbs 
 viii. 15), they are haters of wickedness (Proverbs xvi. 12), 
 they are righteous in life (Proverbs RVI. 12; 193), they are 
 powerful in action (Proverbs xx. 2, 8, 26), dependent on mercy 
 (Proverbs xx. 28), friendly to the true (Proverbs xxii. II), 
 and considerate of the needy (Proverbs xxix. 14). Let us, 
 by the Spirit’s consecrating grace, be true to the appointment 
 of grace, haters of evil, right in life, powerful in testimony, 
 dependent on Christ, friendly to the upright, and helpers of 
 the needy. 
 
 There is one realm where all may rule, and that is in the 
 realm of the inner man. The wise man wisely says, Better 
 _... he that ruleth his spirit than he that taketh a city” 
 (Proverbs xvi. 32). When the domain of the inner life is 
 ruled there is no difficulty about the outworks of the soul 
 and body. For this, there is a needs-be for the strengthening 
 of the Holy Spirit that Christ may dwell in the heart (Eph. 
 
 iii. 16). Mark, it is the Christ, the Anointing One, Who is to — 
 
THE ANOINTING. 7 81 
 
 _ dwell in the heart. We must be ruled if we are to rule. 
 _ Christ must dwell in the heart for this. What is meant by 
 _ the heart?» The heart stands for the will, hence, the sinner 
 has to acknowledge Jesus as Lord and believe in Him with 
 the heart as such (Romans x. 9, R.V.) ; the heart stands for 
 __ the affection, hence, Paul said to the Philippians regarding — 
 their love for him, ‘‘ Ye have me in your heart” (Philippians 
 _ i. 7); and the heart stands for the mind, hence, ‘‘ the eyes of - 
 _ the heart” need to be “ enlightened ” to understand spiritual 
 ~ things (Ephesians i. 18, R.V.) When Christ rules in our will to 
 : ~ will, in our affection to love, and in our mind to think, the 
 ~ citadel of our being is fully occupied. 
 : _ The difference between trying to rule ourselves and being 
 ruled by the Spirit is well illustrated by the following 
 incidents. I remember Ned Wright, the converted burglar, 
 _ telling me that soon after he was converted one of his old 
 - companions challenged him to fight. Ned had to exercise 
 S all his will power to keep down the old fighting spirit as he 
 _ was taunted and tantalized. At last he exclaimed, ‘I wish 
 _ I was only unconverted for five minutes, I would soon give 
 you what for!’ The volcano of the smouldering fires was 
 _ within, and wanted to flame out in tempestuous outburst. 
 edn contrast, I remember seeing a child of God sneered at, 
 _ howled at, taunted, and gibed by a lot of young fellows in 
 ‘New ‘York City. They. did their utmost to provoke him. 
 _ All the while the man quietly clapped his hands and smiled 
 at his persecutors, exclaiming the while, ‘‘ Bless the Lord! 
 a The Lord bless you!’ At last, in utter desperation, one of 
 the fellows said to the others, ‘“‘ Come away, what can we do 
 with a fellow like that ?”? The smile conquered the scowls, 
 and the reason of the smile without was the sweetness within. 
 The Spirit of God can conquer us if we are willing to be 
 < conquered, and He alone can do it. 
 IX. Anorntep To RECEIVE. 
 
 i __. “ Unto thee have I given them by reason of the anointing ”’ 
 (Numbers xviii. 8). Aaron and his sons being God’s anointed 
 ones were privileged to receive and enjoy certain things. We 
 have a long list of the things which belonged to God’s anointed 
 
ry ie de EMBLEMS OF THE Hory SPIRIT. 
 
 ones. Certain of the sin-offerings, trespass-offerings, meat- 
 offerings, heave-offerings, wave-offerings, the best of the oil, 
 wine and wheat, the first ripe things, the firstfruits of all 
 things, and every devoted thing in Israel (see Numbers 
 
 xviii. 9-20). The best of everything was brought to the: 
 Lord by the Israelites, and He in turn gave the specified 
 
 things to His anointed ones.* 
 
 May we not say, those who have the anointing of the Holy 
 Spirit get God’s best ?. I remember a minister in Brooklyn 
 telling me that there came a distinct crisis and epoch in his 
 life and ministry when he received the enduement of the 
 Spirit for service, and when He received the Spirit as the 
 Administrator in his inner life. How many there are who 
 keep on a low level experience in the spiritual life when they 
 might have God’s best. 
 
 “ God has His best things for the few 
 Who dare to stand the test, 
 He has His second choice for those 
 Who will not have His best.”’ 
 
 Many long for God’s best and try to obtain the same, but 
 they go the wrong way about it. They try to detach them- 
 selves from the crutches upon which they are leaning, 
 or they endeavour to reach an ideal which is too high for 
 them, or they struggle to get rid of the grave clothes which 
 bind them. The secret of detachment is attachment. — Vinet 
 
 well says, ‘‘ The first thing is to attach oneself, detachment © 
 
 comes afterwards. The chrysalis covering in which the 
 butterfly was imprisoned only breaks and falls away when 
 the insect’s wings have grown—it is by opening that these 
 burst their melancholy integuments. We only detach our- 
 selves from the world when we have learned to know some- 
 
 Wale ates RR Ne or 
 
 * How differently many professing Christians act in the things of 
 God now. The smallest coin in the realm is put into the collection in 
 too many instances. Many of God’s servants who can ill afford it 
 
 have to pay their own travelling expenses when asked to conduct 
 
 meetings. Too often they are treated, as Duncan Matheson once said, 
 
 ‘like angels,’’ who do not need a cup of cocoa to warm them on acold 
 
 night, nor money to meet out of pocket expenses and the wear and 
 tear of clothes, &c. 
 
THE ANOINTING. see eas 
 
 : Ging of a beter Till then we are Bit ible of disappoint- 
 + R ment and weariness, which is not detachment.” 
 
 When we receive what the Lord has to give, we do not: want 
 ~ what the world has to offer. The receptive life is the repro- 
 ducing life. ‘‘ Ye shall receive power, the Holy Spirit coming 
 upon you.” The received Spirit brought the required power. 
 Of George Miiller it has been said, ‘‘ He brought everything to. 
 God and God into everything’; and it is when God is in 
 ~ everything that everything is brought to God. And what 
 _ before was never accomplished by our futile efforts and toil, 
 ‘He now accomplishes. 
 
 oe ANOINTED, TO SAVE. 
 
 “ Thou shalt anoint him to be captain, that he may save 
 _ My people” (1. Samuel ix. 16), is the Divine word regarding 
 ie the setting apart of Saul as King of Israel. We shall be 
 | saved and used as we know the Spirit’s might. ‘‘ The power 
 of His might’ (Ephesians vi. 10) is the strength which is 
 _ Tequisite in order to put on the armour of God, and “ the 
 Lord the Mighty Man of valour” (Septuagint version of 
 Judges vi. 12), being with us, who can stand before His 
 eee ? | 
 _ There is a sense in which we are to save the people. We 
 are saved to save. The responsibility of the Lord’s people in 
 relation to those who are not His, is eeely enunciated in 
 many ways. We should Bae the “ pray” of intercession 
 (Matthew ix. 38), the “go” of preaching the gospel Rees 
 _ ~XVi. 15), the “look ”’ of compassion (John iv. 35), the “ save’ 
 of definite action (Jude 23), the ‘“ shine” of holy character 
 (Philippians ii. 15), the ‘‘ holding forth” of the Word of Life 
 _ (Philippians i li. 16), and the “‘ pulling” of distinct deliverance 
 
 Let us briefly look at the last three. (z) The “‘ shine” of 
 3 Dacia. The word “ shine” would be better rendered 
 = é a luminaries,” that is, light-bearers. Shining like stars amid 
 - the gloom. It means the woud sees us as nents: The word 
 _ is rendered “‘ may be seen”’ in Matthew vi. 5, ‘ “appeared ”’ in 
 
 a _ Matthew ii. 7 and Mark xvi. 9, in speaking of the star that ee 
 “-~ wise: ‘men saw and the appearing of Christ to Mary. The 
 
84 : - EMBLEMS OF THE HOLY SPIRIT. 
 
 character which is luminous with the loving and holy Christ, 
 like Christ Himself, cannot be hid. (2) The “ holding forth” 
 of Christ. Christ is the Word of Life to hold forth in faithful 
 
 testimony. The attractability of His loving and life-giving _ 
 
 personality is the Only One to draw humanity. The word 
 ‘‘ ebecho”’ means to hold on, hence it is rendered “‘ take heed” 
 _ (1. Timothy iv. 16), to retain, hence it is translated “ stayed” 
 (Acts xix. 22), to pay attention, hence it is given “ gave heed " 
 and “ marked’’ (Acts iii. 5; Luke xiv. 7), and to offer to, 
 hence the meaning in Philippians ii. 16. There is life in the 
 Christ we offer. This is the only message to which we are to 
 hold, to stay with, to pay attention to, for it alone contains 
 the message that is the power of God unto salvation. (3) 
 The “save” of “ pulling ””—“ Save with fear, pulling them 
 out of the fire’? (Jude 23). This is no light and easy task. 
 The word “‘ pulling” means a violent, strenuous, forceful act, 
 
 as the Revised Version indicates—“ Snatching them out of the 
 
 fire. The word is used of a wolf catching and carrying off a 
 sheep (John x. 12), of Satan catching away the seed of the 
 Word (Matthew xiii. 19), and of the Lord taking away His 
 own to be with Himself (1. Thessalonians iv. 17). A sudden, 
 forceful and decisive act is meant. In this way it is necessary 
 to act when the sinner is in danger of the fire of sin, the fire of 
 hell and the fire of God’s wrath. Isaac Marsden was talking 
 to a lad on one occasion, who had a ‘“‘ shock of curly hair’. 
 The lad was timid and inclined to run away, when Marsden 
 put out his hand and took hold of his curly hair and held 
 
 him fast. Meantime he spoke to him of the Christ Who loved — 
 
 him and the devil who dominated him. All the while he 
 
 talked he gently pulled the lad to the communion rails, and © : 
 
 there led him to Christ. He was not only converted, but 
 became a preacher of the gospel, and used to often say 
 afterwards, ‘Isaac Marsden brought me to Christ by the 
 hair of my head.” Oh, for more of such holy work! 
 We want the spirit of Brainerd, who said, ‘‘ I care not where 
 or how I live, or what hardships I go through, so that I can 
 
 gain souls to Christ.’ Saintly Alleine was of the same 
 
 spirit. He said, “(I am insatiably greedy of the conversion 
 of souls.”’ 
 
 no) “ 
 CE ee ss 
 
THE ANOINTING. | | 85 
 
 : The qualification for all this is the unction of the Holy 
 -. One. The difficulties should not daunt us, for He can do 
 __ what we cannot. When He bids us do, we dare to do all He 
 tells us, leaving the results with Him. ae 
 
 XI. ANOINTED FOR HEALING. 
 
 ~ Is any sick among you? Let him call for the elders of 
 _ the Church ; and let them pray over him, anointing him with © 
 __ oil in the name of the Lord, and the prayer of faith shall save 
 the sick, and the Lord shall raise him up” (James v. 14, 15). 
 _ This is a most controverted passage of Scripture. Some of. 
 _ the Lord’s servants say it does not apply to-day, while others 
 say it does.* Without touching upon the controversy, we 
 may look at the following question, ‘“‘ Have we any Scripture 
 warrant or reasons for expecting God will heal sickness ? 
 __. Yes, there are several. Because of what the Lord js. He is 
 _ Jehovah Ropheca, the Lord that healeth (Exodus xv. 26). 
 Bo We may expect the Lord to heal because of what Christ has 
 
 * My friend, B. McCall Barbour, of Edinburgh, gave an all round 
 __ view of the subject some time since, in the following :— 
 “I. Does God heal to-day ? Yes! (Hebrews xiii. 8). 
 “II. Does God always heal? No! (1. Corinthians xii. 9). 
 Br “III, What are the conditions for healing? (a) That it is God’s 
 _ will to do so; (b) that we are right with Him to receive it. 
 : “IV. How does God deliver in sickness ? (a) By removal of it; 
 _ (b) by Strengthening to bear it (1. Corinthians x. 13; 1. Corinthians 
 e162. xii. 0). 
 eae ““V. Does God ever use means? Yes! (Isaiah xxxviii. 21; John 
 Ooi G, 11.3 VACtS xix! “id. 1 2:; 1, Timothy v. 23; James v. 14). 
 “VI, What is the right attitude of the believer in sickness ? (r) 
 _” To say, ‘ It is here ’—face the fact. (2) To ask, ‘ Why is it here ?’ (a) 
 _ natural neglect ; (6) spiritual chastisement (Hebrews xii. 6} F— (oe te: 
 manifest the works of God (John ix. 3). - (3) To ask, ‘ Lord, what wilt 
 _ Thou have me to do?’ (Means or no means—‘ Thy will be done.’) 
 __ “ VII. What is the wrong attitude of the believer in sickness ? (1) 
 That of ‘ Christian Science,’ which says it does not exist and ¢tries to 
 ignore it. (2) That which excludes God from the case—for all that 
 _ comes to the believer, who is in His will, happens by God’s permission 
 _ (Proverbs iii. 5 6). (3) That which says we must always take means, — 
 and shuts out the possibility of God healing apart from means. (4) 
 That which says we must never use means ; for God, Who has pro- 
 _ vided such, may have many purposes to fulfil for His glory and our 
 good in requiring us to use them,” 
 
86 EMBLEMS OF THE HoLy SPIRIT. 
 
 done upon the Cross. Like every blessing, healing comes 
 through the atonement. He has “ borne our sicknesses, as 
 well as our sins and sorrows”? (Isaiah lili. 4, R.V., margin). 
 
 We may expect the Lord to heal because of the Spirit's 
 
 - indwelling. The indwelling Spirit is said “to quicken our 
 mortal bodies”? (Romans viil. II). Mark, not our dead 
 
 bodies, but ‘‘ mortal bodies.”” Because of the Lord’s promise 
 
 we may expect healing. No plague shall come nigh the 
 dwelling of the one who dwells in God (Psalm xci. 10), and He 
 says, “‘ The prayer of faith shall save the sick.’ The Lord 
 has healed in the past, as we have record in the Scriptures. 
 He healed Abimelech, Miriam and Hezekiah (Genesis xx. 17 ; 
 Numbers xii. 14; 11. Kings xx. 5, 8), and others in answer to 
 prayer. And we may expect the Lord to heal because He is 
 doing it. 
 
 There are many questions which arise. Such as, Does the 
 Lord always heal in answer to prayer? No. Sometimes the 
 Lord takes His servants home by sickness ; and sometimes 
 He has compensating grace to give, as in the case of Paul, 
 
 who gloried in his bodily weakness. Would the elders be 
 
 justified in refusing to anoint with oil a sick one who sent for 
 them? No, they certainly would not. While conducting a 
 
 Bible reading at a place on Staten Island, I was asked, with a 
 
 others, to anoint a sister who had come from her home in 
 Perth Amboy. She had risen from a sick bed with difficulty. 
 She was a calm, unemotional woman. I anointed her with 
 oil, and then placed my hands upon her head, pleading the 
 
 death of Christ’s atonement. I quietly and earnestly prayed ? 
 for her restoration to health. After I had prayed for a short © 
 
 time, I felt as though an electric shock went through my body 
 to hers, and like the woman in the gospel, she “ knew” she 
 was healed. In other cases, there has been no feeling, and in 
 others there has been no apparent answer. The Lord can 
 heal, He has healed, He may heal, He does heal, and He may 
 not heal. 
 
 Ours not to question why, 
 
 Ours to trust or die. 
 He will not meet the speculation of experiment, but He does 
 meet the simplicity of expectation. 
 
 ea ay 
 ia ae: ome, + 
 IG en eM ae aes Oe 
 
- ae: As that year began on the day of atone (Lev. e 
 _ xxv. 9), so the death of Christ is the basis of the good news of 
 the gospel (I. Corinthians XV. 3): As the Jubilee was a time 
 
 ae of sin, the grace which enriches through the poverty 
 Rus OL ‘Christ’s becomingness in His life and death (11. Corinthians 
 ‘Vili. 9). As the Jubilee heralded liberty to those who were 
 
 ; Paves out of the prison house of sin’s davies into God’s, 
 marvellous light (Acts xxvi. 18). | ; 
 “Anointed to preach.” An old tradition has it that the 
 devil on one occasion was preaching, and one of God’s servants 
 detected who the preacher was, and chided him for his 
 assumption and presumption, whereupon the devil replied, 
 — “ You need not fear, it will do no good for there was no power 
 e with it.” A gospel without power is non-effective. Of the 
 apostles it is significantly stated, “‘ They preached the gospel 
 unto you with the Holy Ghost sent down from heaven”’ 
 aie Peter i. 12) ; and Paul declares the secret of his on 
 Nf ministry was “the effectual working of His power” (Eph. 
 _ iii. 7). There are three things which are evident to the most 
 casual reader of the Acts of the Apostles, and these are, that 
 ‘the Word of God was preached, that great opposition was — 
 _ raised where it was not received, and there were evident 
 results of the Spirit’s working. Trace through the Acts for 
 ~ proof. Acts ii. 41, ‘‘ three thousand” saved; Acts iv. 4, 
 re “five thousand ” believed ; Acts vi. 7, the disciples multiplied 
 and a great company of the priests were obedient to the 
 ~ faith ; Acts viii. 6, the multitudes gave heed to the gospel ; 
 _ Acts ix. 35, “all” that dwelt in Lydda and Sharon turned to 
 _ the Lord; Acts x. 44; all in the house of Cornelius received © 
 the Brink through Peter’s ministry ; Acts xi. 21, “a great 
 
88 EMBLEMS OF THE Hoty Sprrir. 
 
 number believed ’’; Acts xiii. 44, the whole city gathered to 
 hear the Word of God ; Acts xiv. 1, a great multitude believed , 
 Acts xiv. 21, “‘ many disciples ”’ were made as the effect of the 
 preached gospel; Acts xvi. 5, the Churches “ increased in 
 number”; Acts xvii. 6, the world was said to have been 
 turned upside down by the preaching of Paul and Silas ; Acts 
 xvill. 8, people of important position were saved, such as the 
 Chief Ruler Crispus and many of the Corinthians; and the 
 _ cause of the revival at Ephesus is said to be because the 
 ' Word of God prevailed (Acts xix. 18-20). Do such facts 
 correspond to the life of the Church to-day ? One has said, 
 ‘‘ We often hear of discussions on the ‘ lapsed masses.’ ” Why 
 have the masses of the people lapsed from the Churches ? 
 Perhaps the more correct way of putting it would be, Why 
 have the Churches lapsed from the masses ? The answer is 
 not far to seek, it is because they have lost the driving power 
 which alone could keep them abreast of the masses, even the 
 baptism of the Holy Spirit. 
 
 XIII. ANOINTED FOR VICTORY. 
 
 “ The yoke shall be destroyed because of the anointing ” 
 (Isaiah x. 27) is God’s promise to Judah regarding the Oppres- 
 sion of the Assyrian. The promise speaks of the power which 
 does away with the yoke. The Spirit is the One Who can 
 break every yoke. There is no one who better exemplifies the 
 difference He can make than Peter, if we ponder what he was 
 before Pentecost and after. Before Pentecost Peter was self-— 
 authorized, hence he says, ‘‘ I go fishing” (John xxi. 3); after 
 Pentecost he was God-energized, as is seen on the memorable 
 day when the Spirit took possession of him. In the one 
 instance he was like a plank floating on the ebb tide of circum- 
 stances, and in the other instance he was like an Atlantic 
 liner going against wind and tide. Before Pentecost Peter 
 was self-resourceful, as is evidenced by his boastful assertion 
 to Christ, when he said, “ Though all shall be offended, yet 
 will not I’ (Mark xiv. 29) ; but after Pentecost he was God- 
 dependent, for &e confessed to the lame man as to earth’s 
 resources he had “ none,” but bade him in the name of Jesus 
 _ to rise and walk (Acts iii. 6), In the former case he was like 
 
____water by “ If it be Thou bid me come to Thee ” (Matt. xiv. 28) 
 
 Tue Ayorntine. 89 
 
 an inflated bladder, but in the latter he was like an electrified 
 
 arm through which the power flowed. Before Pentecost 
 
 Peter was “ If-burdened,” for he greeted Christ upon the 
 but after Pentecost he was Scripture-certain, for, on the 
 Day of Pentecost, he appealed to what was stated in Holy 
 
 _ Writ (Acts ii. 16-31). He was harried by the hounds of his 
 - own reason in the former case, and was harnessed to the 
 
 chariot of God’s truth in the latter. Before Pentecost Peter 
 
 _ Was self-acting, as when he cut off the ear of the servant of the 
 high priest (Luke xxii. 50); but after he was Christ-actuated, 
 _ as is evidenced in his address before the Council (Acts iv. 8-12). 
 In the first instance he was swayed by the impulse of self, but 
 _ in the second he was moved by the Spirit of God. Before 
 _ Pentecost Peter was cowardly in denying his Lord, but after 
 _ he was courageous in the boldness of the Spirit (Acts iv. 13). 
 
 Before Pentecost he was swearing, when he denied his Master 
 _ with oaths and curses (Matthew xxvi. 74) ; but after he was 
 __ praising God with the rest of the disciples (Acts iv. 24-31). 
 _ Before Pentecost he was warming himself at the world’s fire 
 
 (Luke xxii. 55) ; but after he had the zwner jive of the Spirit’s 
 
 . - baptism (Acts ii. 14). 
 
 What a difference! The Spirit’s anointing makes all the 
 difference. It means courage instead of cowardice, con- 
 tentment instead of murmuring, triumph instead of defeat, 
 
 i love instead of jealousy, prayer instead of prayerlessness, — 
 progress instead of stagnation, testimony instead of dumb- 
 ae ness, usefulness instead of sloth, cleanness instead of defile- 
 Bos ment, holiness instead of worldliness, and Christ instead of 
 ee self, 
 
 fe. XIV. ANOINTED TO DIE’ 
 
 Mary of Bethany was the only one who grasped the fact 
 
 ____ that Christ came into the world to die. Doubtless she had 
 learned the secret while sitting at the feet of Christ, and the 
 _ consequence was she got and preserved (as the word “ kept ”’ 
 - in John xii. 7 means) with careful attention the box of costly 
 ointment, and by its use anticipated His burial. Godet in 
 ae commenting on Mary’s act and Judas’s attitude has well said, 
 
+ 
 : 
 tin 
 
 iy 
 = 
 
 4 
 
 Te 
 ¢ 
 
 go EMBLEMS OF THE HOLY SPIRIT. 
 
 “Jesus ascribes to the act of Mary precisely that which was 
 wanting to the view of Judas, a purpose, a practical utility. 
 ‘It is not for nothing, as thou chargest her, that she has 
 poured out this ointment. She has to-day anticipated My 
 embalming.’’’* The loving heart purpose was wanting in 
 Judas, while Mary was having fellowship with her Lord.+ 
 While there was no reference to the Spirit’s anointing in 
 
 Mary’s act, nor typical significance in her loving expression, — 
 
 yet we may take it as illustrating the Spirit’s work as enabling 
 the believer to die to the old life. It is not natural to die to 
 the old life. Charles Kingsley significantly said, “If you 
 wish to be miserable think about yourself, about what you 
 want, what you like, what respect people ought to pay to 
 you, what people think of you, and then to you nothing will 
 be pure. You will spoil everything you touch; you will 
 
 make sin and misery for yourself out of everything which — 
 
 God sends you; you will be as wretched as you choose.”’ 
 This is one of the worst phases of selfishness,—the rest will go 
 with this,—and the one to which we need to die. The positive 
 unction of the Spirit will deliver us from the poisoning 
 
 ‘uncleanness of the self. After all the lack of the positive 
 
 grace is the open door to admit all of self. “ What do I most 
 lack in your judgment ?” said a brother to George Miller. 
 He promptly replied, “ Your greatest lack is the grace of 
 graciousness.” The grace of the Spirit is the cure for grace- 
 lessness. 
 
 The cure for every ill is the incoming of the Spirit in 
 power, enthroning Christ in the heart. ‘‘ Strengthened with 
 
 BP ads tas 09 ata SN a cad Dre aie natal Bao ae CE Sa 
 
 * “She is come beforehand to anoint My body to the burying ”’ 
 (Mark xiv. 8). 
 
 + What a series of contrasts we have between Mary and Judas. 
 She had a box of precious ointment, he had a bag of parsimonous greed ; 
 she gave three hundred denaries for her gift, he sold his Master for 
 30 pieces of silver; she had a loving heart, he had a coveteous one , 
 he complained of her ‘‘ waste,”’ but he was a ‘‘ son of waste ’’ (the word 
 
 ‘perdition,” in John xvii. 12, is the same as “‘ waste ”’ in Mark xiv. 4) ; 
 
 he professed to care for the poor, but she cared for her Lord; the 
 ointment she gave was “ very precious’ (Mark xiv. 3), his complaint 
 
 was very provoking; her name, like the ointment, is fragrant, his e 
 betrayal-is obnoxious; and she had kept the spikenard in loving — 
 
 anticipation of Christ’s burial, he carried the bag to his discredit. 
 
 eg 
 
 ae ta ee 
 
| I found they were geeat wade oe 
 
 5 Aas had no consciousness of their need being metic ie 
 srayed. and asked for what they wanted, but were not oe Ree 
 fied. At last I said, ‘‘Won’t you take the Filler and 
 ate A ilne P They did. and went away, not occupied a 
 
 WwW at was, the fant of the broken box me spikenard in 
 case? “The house was filled with the odour of the 
 ent.” Selewice when there is brokenness of spirit 
 Is the odour of the grace of ee and after all, 
 
 —‘‘ that low, sweet root, 
 From which all heavenly virtues shoot.”’ 
 
Syllabus of 
 The Oil as an Emblem of the Holy Spimit. 
 
 I. Owl in the wounds—The activity of the Good Samaritan 
 
 —God’s decisive work—Verbs in passive voice and aorist 
 tense—II. O1l in the lampstand—Seven lights in the home— 
 Mothers of Washington, Chrysostom and Wesley—The scold 
 taken out—What Georgia’s shining did—III. Ozl in the branches 
 —Interpretation of Zechariah iv.—A quotation—‘ The 
 supply ’’—Question to lady in New York—Three S’s—IV. Oil 
 in a cruse—‘‘Is thy cruse of comfort wasting ?’’—George 
 Macdonald’s saying—Sustained—Play upon the word ‘“‘ com- 
 fort ’’ in 11. Corinthians 1. 3-7, R.v.—V. Oil in a pot—A three- 
 fold debt—‘‘ Lord unctionize our pastor ’’—The work of the 
 Spirit in Korea—What the Korean Christians did—VI. Ouzl 
 on the face—The tramp and William Pennefather—George 
 Miller and the 23rd Psalm in his face—‘‘ Sin makes us ugly, 
 but the grace of God makes us good looking ’’—The boy and 
 his teacher—A spoonful of sunshine—‘“ Ten cents of glory 
 
 divine ’’—The Transformer—VII. Oil on the ear—Oil on the. 
 
 blood—Bible reading on the ‘‘ ear’’—Message on the tomb- 
 stone—VIII. O11 on the hand—A. A. Bonar’s comment—Bible 
 reading on the “‘hand’’—Seven whatsoevers—Phidias and 
 _ the hair—What Wm. Burns said to the lady—IX. Oui on the 
 foot—Bible reading on the “ feet ’’—The wood sorrel—X. 
 Oil on the head—Words on pouring—tThe Spirit “ upon ’’— 
 “Epi”? with the accusative—Spirit’s illumination—The 
 agnostic and his “soulless universe’’ and Adolphe Monod’s 
 “All in Christ ’?—XI. Oz in, and on, the meal-offering— 
 Typical meaning—Kelloge’s comment—XII. Oil from the 
 olave—Geikie on “‘ Beaten’’ and pressed oil—The oil press of 
 Gethsemane—The coloured man’s ’Varsity—‘‘ You need more 
 oil in your vessel.”’ 
 
 92 
 
 ~ ee 
 
THE Olt: 
 
 [* many places where oil is mentioned in the Old 
 
 Testament, the reference is to the holy anointing oil or 
 
 : ointment. We shall not refer to these, but confine ourselves | 
 
 to one line of thought in thinking of oil as an emblem of the 
 
 Spirit, namely, the places where oil was found as illustrative 
 of the Spirit’s ministry. 
 
 I. OIL IN THE WOUNDS. 
 
 _ The whole being of the Good Samaritan was active in his 
 compassion for the man who fell among thieves. The Good 
 _. Samaritan had legs of mercy, for he came where the wounded 
 _ man was ; he had eyes of kindness, for he saw him ; he had 
 a heart of love, for he had compassion upon him; he had 
 hands of help, for he bound up his wounds; he had self. 
 - denial, for he put him on his own beast ; he had supporting 
 grace, for he brought him to an inn ; he had loving care, for 
 he took care of him; he had gracious forethought, for he 
 _ provided for his future ; and he had a ministry of healing, for 
 he poured into his wounds oil and wine (Luke x. 30-37). All 
 _ this speaks of the greater Good Samaritan, Who ever ministers 
 to us the oil of the Spirit and the wine of His joy. 
 | The old life of sin leaves many wounds, but He Who was 
 - wounded for us can heal our wounds. If the sin-scars are not 
 
 _ removed, the sin-fester is cleansed by the oil of the Spirit’s 
 mpresence. . °* Such. -were some of ye,”’:,says: the Lord, in 
 '_ reminding the saints at Corinth of their former associates in 
 - Iniquity ; but He also says, “‘ but ye are washed, but ye are 
 % sanctified, but ye are justified in the name of the Lord Jesus, 
 and by the Spirit of our God ” (1. Corinthians vi. 11). Washed 
 by the blood of Christ, justified in Him Who is the righteous- 
 ness of God, and sanctified by the Spirit. Godet tersely 
 points out that these acts are Divine, and that the verbs are 
 __ passive as well as being in the aorist tense—‘ The verbs 
 cs _ which express the two facts of justification and sanctification 
 
 ~~ are in the passive, for they signify two Divine acts... . the 
 ! 93 
 
ee, 
 
 ee 
 oe tk 
 
 O40: EMBLEMS OF THE HOLy SPIRIT. 
 
 of God always does clean and definite work. There is no 
 parleying with Him. 
 
 II. Ort IN THE LAMPSTAND. 
 
 The golden lampstand was made for a specific purpose, 
 namely, to illuminate the holy place of the Tabernacle. The 
 cause of the light was the oil—‘‘ Oil for the light” (Exodus 
 xxv. 6; xxxv. 8, 14, 28; xxxix. 37; Numbers iv. 16). As 
 the light was to give light in the holy place, so there is one 
 
 place which should ever be sacred to the child of God, and 
 
 that is, his own home. The home is the place where the 
 
 two verbs in the aorist* can only refer both of them to a deed — : 
 done once for all, and not to a continuous state.’’ The Spirit — 
 
 light needs to shine most. As there was a sevenfold light _ 
 
 given by the seven lamps of the lampstand, so the Spirit will 
 
 produce by His grace the light of love in the heart, the light — 
 
 of gentleness in the manner, the light of graciousness in the - 
 
 bearing, the light of holiness in the life, the light of righteous- 
 ness in the action, the light of helpfulness in the service, and 
 the light of faithfulness in the testimony. 
 
 The Spirit emphasizes the necessity of first showing “ piety 
 
 at home” (1. Timothy v. 4) ; and that fitness to rule in the 
 
 house of God’s assembly is evidenced in being able to rule 
 well one’s own home (1. Timothy iii. 4). If the context of the 
 above Scriptures is studied, it will be found that the former 
 refers to the children in their attitude towards their parents, 
 and the latter speaks of the rule of the parents over their 
 children. Who can tell the influence of a mother’s consistent 
 and gentle life? It was said, ‘‘ George Washington com- 
 manded the forces of the United States, but Mary Washington 
 commanded George. Chrysostom’s mother made his pen for 
 him.” The mother of the Wesleys shaped their characters 
 by her prayers and holiness, and behind her was the unseen 
 working of the Spirit. 
 
 There is no one needs the oil of consecrating grace so much 
 
 as a parent, for 
 ‘Children know, 
 Instinctive taught the friend and foe.’’ 
 
 * The aorist tense in Greek refers to some definite act in the past. 
 
 te 
 sep 
 
 2 
 aly ed mary | 
 fee 
 
 * ene ik ES 
 
* 
 
 eo LHe children are quick to notice inconsistencies, and keen to 
 appreciate the kindliness of Christian behaviour. <A lady who 
 _ had a dreadful temper, and used to scold her husband and 
 a is children, prayed for the Holy Spirit to come into her heart 
 and take the temper away, and He did. About two weeks 
 Bie afterward she overheard her children as they were. talking 
 ie at their play, when one said to the other, “ Don’t do that. 
 
 a If you do mother will scold.” “No, she won't,” was the 
 
 _ reply, ‘‘ the Lord has taken all the scold out of her.” He will 
 do the same for all who will let Him. 
 While travelling in Canada some years ago, I came-across 
 the following in tract form, which illustrates how we can, 
 each of us, by the Spirit, shine for Christ :— 
 % Georgia Willis, who helped in the kitchen, was rubbing 
 _. the knives. Somebody had been careless and let one get 
 rusty, but Georgia rubbed with all her might ; rubbed and 
 sang softly a little song. 
 ‘‘In the world is darkness, 
 So we must shine, 
 You in your small corner, 
 And I in mine.” 
 “What do you rub at them knives for ever for ?’’ Mary 
 said. Mary was the cook. 
 ae “Because they are in my corner,’ Georgia said brightly. 
 «Vou in your small corner, you know, ‘and I in mine.’ 
 - T’ll do the best I can—that’s all I can do.” 
 “T wouldn’t waste my strength,’ said Mary. “I know 
 no one will notice.” 
 ‘Tesus will,” said Georgia, and then she sang again, —— 
 “You in your small corner, 
 And J in mine.” 
 - “This steak is in my corner, I suppose,” said Mary. to 
 herself, ‘‘ If that child must do what she can, I s’pose I must. 
 
 and she broiled it beautifully. 
 ‘Mary, the steak was very nicely done to-day,’ Miss 
 Emma said. : 
 < - “ That’s all along of Georgia,’’ said Mary, with a pleased 
 - red face, and then she told about the knives. 
 
 Pup Ow ee | 95 
 
 If He knows about knives it’s likely He does about steak,” | 
 
O0i-e. EMBLEMS OF THE HoLy Spirit. 
 
 * 
 
 _ Miss Emma was ironing ruffles, she was tired and warm, 
 ‘Helen will not care whether they are fluted nicely or not,” 
 she said, ‘‘ ’ll hurry over them’’ ; but after she heard about 
 the knives she did her best. 
 
 * How beautiful my dress is done,” Helen said, and 
 Emma, laughing, answered, ‘‘ That is owing to Georgia ”’ ; 
 then she told about the knives. 
 
 ~ No,” said Helen to her friend who urged, ‘I really 
 cannot go with you this evening. I am going to prayer- 
 meeting ; my corner is there.’’ : 
 
 “ Your corner! What do you mean!’ Then Helen told 
 about the knives. 
 
 ~ Well,” said the friend, ‘If you will not go with me, 
 
 perhaps I will with you,” and they went to the prayer- 
 
 meeting. 
 
 “ You helped us ever so much with the singing this 
 evening, —That was what their pastor said to them as they 
 were going home,—‘‘ I was afraid you wouldn’t be there.” 
 
 -“It was owing to our Georgia,’ said Helen. “She 
 seemed to think she must do what she could, if it was only 
 knives.’”’ Then she told him the story. 
 
 “I believe I will go in here again,’ said the minister, 
 stopping before a poor little house. “I said yesterday there 
 was no use, but I must do what I can.”’ In the house a sick 
 man was lying. Again and again the minister had called, but 
 he wouldn’t listen to him; but to-night he said, “I have 
 come to tell you a little story.” Then he told him about 
 Georgia Willis, about her knives and her little corner, and 
 her “‘ doing what she could.’’ And the sick man wiped the 
 tears from his eyes and said, ‘“‘J’ll find my corner too ; Vl 
 try to shine for Him.” And the sick man was Georgia’s 
 father. Jesus, looking down at her that day, said, ‘‘ She has 
 done what she could,’”’ and He gave the blessing. 
 
 “I believe I won't go to walk,” said Helen, hesitatingly. 
 “ [ll finish that dress of mother’s ; I suppose I can if I think 
 so.” 
 
 “Why, child, are you here sewing >” her mother said ; 
 “I thought you had gone to walk.” 
 
iba ace por Beate oi 
 ae. a ts 
 
 97 
 
 : mo In your corner,’ ce mother repeated in surprise ; Pe ie ‘ 
 3 nies Helen told about the knives. The door bell rang, aaa 
 oe “the mother went peor to receive her Big: coe | 
 
 Bas iy that poor child in the kitchen is trying to do what ie 
 ee can, ‘I wonder if I am! I’ll make it twenty-five.” 
 
 _ And Georgia’s guardian angel said to another angel, 
 yaks Georgia Willis gave twenty-five dollars to our dear people 
 in India. to-day.”’ 
 “Twenty-five one 
 
 said the other angel, “ Why, I 
 
 as a But Georgia knew odnne about all this,-and the next 
 morning she brightened her knives and sang cheerily :-—_ 
 : E -**In the world is darkness, 
 
 ' So we must shine, 
 
 You in your small corner, 
 And I in mine.” 
 
 iO. OIL IN THE BRANCHES. 
 
 Zechariah had a vision of a golden lampstand with seven 
 st ‘tranches and lamps, and a bowl on the top. The lampstand 
 was connected with two olive trees, which poured their oil into 
 
 iv, oe 11-14). That the oil has distinct reference to the 
 poly Spirit is clearly stated in Zech. iv. 6, and is beyond 
 - Historically, the reference is to Joshua and 
 ee B Zeribbabel, abe. were qualified to execute the work of the 
 = temple. _ Prophetically, there is a forecast to the two witnesses, 
 x who are energized by the Spirit to witness for the Lord during 
 the time of the great tribulation (Revelation xi. 4); and 
 : typically or -emblematically we see there is a_ beautiful 
 
 _ The two olive trees are 
 G 
 
OSs EMBLEMS OF THE HOLY SPIRIT. 
 
 emblematic of the twofold revelation of God in Christ, as 
 
 Light and Love ; the tubes and branches “‘ through ”’ (margin, 
 “by the hand of ’’) which the oil is emptied out are typical of 
 the mediatorial and priestly work of Christ, by means of 
 Whose atonement and priesthood the Spirit comes to us 
 
 (Zechariah iv. 11, margin) ; the bowl into which the oil flows — 
 
 as a reservoir for the branches which fed the lamps is 
 emblematic of the Risen Lord Who lives as the Christ (the 
 
 Anointer) to supply the Spirit; the oil in the branches. 
 typifies the indwelling consecrating Spirit ; and the oil as the | 
 
 cause of the light is the secret of the Spirit’s manifested grace. 
 
 The one thought we emphasize is the constancy of the 
 Spirit’s supply. One has well said on this: ‘‘ The oil 
 
 represents God’s fulness for all our need. How does it come ? 
 
 Not by clumsy human mechanism, but by living contact with _ 
 
 the two living trees. The oil is ever flowing from the two 
 living Trees, and if the golden pipes are adjusted, and the 
 
 flow unhindered, and the obstacles removed and the tubes _ 
 
 open at both ends, God is continually feeding us, continually 
 filling us. Just as the blood from our heart flows through 
 the veins and arteries to every extremity of our body, flowing 
 without our thinking, flowing when we sleep as well as when 
 we awake, flowing every moment and keeping us alive; so 
 
 the life of God every moment is pouring through our being, 
 
 and because He lives ‘we shall live also. That is the 
 perfect ideal of life in the Holy Ghost, not having to go and 
 get a blessing ; not having to turn the power on, but keeping 
 _ in such abiding fellowship, He in us and we in Him, that life 
 will be continually imparted to us, and we shall be continually 
 reflecting it in our life as ‘burning and shining lights.’ 
 
 This is the highest type of Christian life. All the struggles, 
 all the efforts, all the seekings, strivings and strainings are 
 
 preparatory to this, but this is where we want to reach, where 
 we want to rest; not trying to climb the heavens, and, by 
 the slow beating of our wings, reach a higher plane; but, 
 like the soaring bird who is there already and just stretches 
 out its mighty pinions and floats all day long m the blue 
 
 heavens, so God would have us dwell in God, abide in the 
 
 heavenlies and have His life ever flowing through us.” 
 
THE OI. 99 
 
 Paul expresses this thought twice in his epistles by the 
 word “ supply’ in Ephesians iv. 16 and Philippians i. 19. 
 _ The word signifies a furnishing upon, a further supply, a 
 constant addition, as the life in the body constantly operating 
 keeps it all alive. “ The supply of the Spirit of Jesus Christ ”’ 
 means, as Moule says, ‘‘ A developed presence in me of the 
 Holy Ghost, coming from the exalted Saviour, and revealing 
 _ Him, and applying Him.” 
 
 _ What does this mean practically ? It means that Christ 
 is such a living Reality by the Spirit that He satisfies our 
 hearts. “Are you satisfied ?”” I asked a lady one day in 
 _ New York. “ I am saved,” she replied. ‘‘ Are you satisfied >” 
 “I am saved, I tell you.” “ Yes,” I replied, ‘“‘I know you 
 said you were saved, but are you satisfied >” ‘‘ I don’t want 
 to answer that question.’”’ Instead of being put off, I repeated 
 the question. Then, with a look of unrest and dissatisfaction, 
 she replied, ‘‘ No, I am not satisfied.’’ How many believers 
 there are like her. When believers go to worldly amusements 
 _ and questionable places to slake their thirst, it is proof positive 
 that they are not satisfied. What is the reason ? The order 
 of the three S’s of Deuteronomy xxxili. gives the answer, 
 namely, saved, separated, satisfied. It is happy to be saved 
 as Israel was, better to be separated as Joseph, but the 
 satisfied life is to be like Naphtali, who was satisfied with the 
 favour of the Lord (Deuteronomy xxxiii. 29, 16, 23). 
 
 LV OLE IN A LCRUSE: 
 
 One of the most touching things in the life of Elijah was 
 when he went to the widow of Zarephath to be sustained by 
 her in the time of great famine. He must have been surprised 
 to find all the resources she had to sustain him were a 
 ~ “ handful of meal in a barrel and a little oil in a cruse,”’ and 
 yet we know he did not look to her alone, for he said, “‘ Thus 
 _ saith the Lord, the God of Israel, the barrel of meal shall not — 
 waste, neither shall the cruse of oil fail, until the day the 
 Lord sendeth rain upon the earth’’ (1. Kings xvii. 12-16). 
 On the Divine side the incident speaks of God’s power and 
 grace to meet the need of His people; and on the human 
 side the lesson is, we conserve what we have by giving it. 
 
EQ EMBLEMS OF THE HOoLy Spirit. 
 
 away. We have so little because we give so little. The way 
 to obtain fresh water in the tank is to turn the tap on, and 
 the way to keep our spiritual life fresh, is to share what we 
 have with others. , 
 “Is thy cruse of comfort wasting ? rise and share it with another, 
 
 And through all the years of famine it shall serve thee and thy — 
 brother ; 
 
 Love Divine will fill thy storehouse, or thy handful still renew ; 
 Scanty fare for one will often make a royal feast for two. 
 
 ‘ For the heart grows rich in giving, all its wealth is living grain ; 
 Seeds, which mildew in the garner, scattered, fill with gold the 
 plain. 
 Is thy burden hard and heavy ? Do thy steps drag wearily ? 
 Help to bear thy brother’s burden ; God will bear both it and thee. 
 
 “Numb and weary on the mountains, would’st thou sleep amidst the 
 snow ? . | 
 Chafe the frozen form before thee, and together both shall glow. 
 Art thou stricken in life’s battle ; many wounded round thee moan ; 
 Lavish on their wounds thy balsams, and that balm shall heal thine 
 own. 
 
 “Ts the heart a well left empty ? None but God its void can fill; 
 Nothing but a ceaseless fountain can its ceaseless longing still. 
 Is the heart a living power? Self-entwin’d, its strength sinks low ; 
 It can only live in loving, and by serving love will grow.” 
 
 George Macdonald says, “‘ If I can put one touch of a rosy 
 sunset into the life of any man or woman, I shall feel I have 
 worked with God.’ Such a desire is Spirit-born and maybe 
 Spirit-formed, for He never puts a desire into the heart but | 
 what He waits to make it live in action. It is one of the — 
 glories of the gospel, that the ideals of grace can be realized 
 by the Grace Who gives the ideals. He promises to make His 
 precepts performances. God made His word true in Elijah’s 
 case. He sustained His servant through the widow, and the © 
 widow sustained herself in sustaining him; but it was all — 
 “according to the word of the Lord” (1. Kings xvii. 16). 
 The word “ sustain” (1. Kings xvii. 9) is rendered ‘‘ nourish” 
 (margin, Ruth iv. 15), “ feed” (1. Kings xvii. 4), and “ guide” 
 (Psalm cxii. 5) ; reading those words with His assurance in 
 Psalm lv. 22—‘‘ Cast thy burden on the Lord, and He shall 
 sustain thee ’’—we have His guarantee that He will nourish, 
 guide, feed, and sustain, as we do the like to others. Paul 
 
THE OIL. : IOI 
 
 oo the same thing when he says, ‘‘ The God of all 
 _ comfort, Who comforteth us in all our affliction, that we may 
 be able to comfort them that are in any AGH te through 
 the comfort wherewith we ourselves are comforted of God. 
 For as the sufferings abound unto us, even so our comfort 
 also aboundeth through Christ. But whether we be afflicted, 
 it is for your comfort and salvation, or whether we be com- 
 forted, it is for your comfort, which worketh in the patient 
 enduring of the same sufferings which we also suffer; and 
 our hope for you is steadfast; knowing that, as ye are 
 -partakers of the sufferings, so also are ye of the comfort’’ 
 (m1. Corinthians i. 3-7, R.v.) It will be noticed how the Holy 
 Spirit plays upon the word ‘‘ comfort,” which occurs ten times 
 in these five verses, and which, by the way, is a cognate 
 -word,* and is used of the Spirit as The Comforter. The 
 one thought which we emphasize and repeat is, the apostle 
 was able to have fellowship with others in their affliction to 
 their comfort, because he was comforted by the God of all 
 comfort, and he in turn was comforted as He gave comfort. 
 
 V. OI IN A POT. 
 
 Elisha, like Elijah, is associated with oil, a vessel and a 
 woman in need. The woman was in a great strait. Her 
 husband is dead, her sons are about to be removed into 
 captivity because of a heavy debt she cannot pay. Elisha 
 -_._ wants to know what she has in the house, and she replies, 
 _ “Thy handmaid hath not any thing in the house, save a pot 
 of oil.”” Then the man of God instructs her to go and borrow 
 all the empty vessels she can obtain, then to shut the doors, 
 and to pour out of the pot of oil. She poured out of her 
 scanty resource till every vessel was filled. Then she was 
 instructed. to sell the oil and pay her debt, and to live with her 
 
 * “ Pavakaleo”” means to call near, alongside to help, and is 
 rendered ‘‘ comforteth,”’ “ comfort,” ‘‘ comforted”? in 11. Cor. i. 4, 6. 
 _“ Paraklesis’”’ has the same thought, one near to solace, and is rendered 
 _ “comfort” and ‘“‘ consolation” in 11, Corinthians i. 3, 4, 5, 6, 7. 
 
 “ Parakletos’’ is the word which is applied to the Spirit and Christ. 
 . To the former as the “‘ Comforier,”’ and to the latter as the ‘‘ Advocate ”’ 
 2 (John xiv.16, 26;> xv. 20; xvi. 7§ 1, John dix1). : 
 
¢ 
 102 EMBLEMS OF THE Ho ty Spirit. 
 
 sons on the residue (11. Kings iv. 1-7). As with the other 
 references to oil, so with this, we emphasize one point, namely, 
 her debt was paid by using the oil she had, and the con- 
 sequences were, her sons were saved from bondage, her credit 
 
 was enhanced, and she had sufficient to meet the need of her 
 
 sons and herself afterwards. 
 
 There is a threefold debt which rests upon every child of 
 God, viz., we owe obedience to God (the word “ duty a. 
 Luke xvii. 10 is rendered “‘ owed’ in Luke vii. 41), we owe 
 » love to our brethren (the word “ ought’ in 1. John iii. 16 ; 
 iv. I; is translated ‘‘ owe’’ in Romans xiii. 8), and we owe 
 the gospel to those who have not heard it, as Paul says, “I 
 am a debtor both to the Greeks and to the Barbarians’ (Rom. 
 i. 14). How can we meet our liability ? Only in one way, 
 and that is by the unction of the Holy Spirit. An aged 
 saint in New York used to often pray for me as together we 
 sought the Spirit’s power before preaching the gospel, by the 
 following petition, ‘“ Lord, unctionize Thy servant.” How 
 much dear Pulis’s prayer meant to his pastor he never knew, 
 but the pastor knew the need and always said, ‘“‘ Amen.” 
 
 One of the most remarkable movements of the Spirit in 
 modern times is the work of grace in Korea. Twenty-five 
 years ago there were no Christians in Korea ; to-day* 
 there are 250,000 followers of Christ, or one convert per 
 hour for every hour of the day and night since the 
 first missionary set foot on Korean soil twenty-five years 
 ago. That result has been achieved on the human side 
 by the distribution of the Bible, earnest prayer, personal 
 
 service, and self-denial. At one Conference an appeal was _ 
 
 made for days of service during the following three months, 
 when a remarkable scene followed. A merchant said, “I 
 am going to do this work continually, but I will devote my 
 entire time to it one week each month.” A boatman said he 
 would give sixty days during the three months to the Lord. 
 So one after another the offers of service came, till there were 
 2,721 days of service promised, or the equivalent of one man 
 preaching Christ continually for close upon seven-and-a-half 
 
 * June, 1910. 
 
 4 4 
 
THE OIL. 103 
 
 years. The self-denial of the Korean Christians is equally. 
 devoted. At the World’s Missionary Convention, held in 
 Edinburgh, June, r910, the following facts were reported : 
 ‘ Already the total offerings of the Korean Church amount 
 to over £25,000 annually, the value of which may be judged 
 from the fact that the smallest Korean coin is of the value of 
 one-fortieth of an English penny, while the wages of the 
 labouring man in America and Korea show a disparity of 
 seven and one-half times against the Korean. Therefore, if 
 the gifts of the Korean Church were translated into terms of 
 modern purchasing power, they should be multiplied seven- 
 fold. The Koreans are heroically undertaking the cost of 
 constructing their church buildings, and Christian school 
 houses, while at the same time doing splendid service in the 
 support of pastors and teachers. Korean men have. been 
 known to sell their oxen, and hitch themselves to the plough, 
 that chapels might be built ; to mortgage their own houses 
 that mortgages might be removed from the Houses of God ; 
 to sell their crops of good rice, intended for family consump- 
 tion, purchasing inferior millet to live upon through the 
 winter, and giving the difference in the cost for the support 
 of workers to preach among their own countrymen. Korean 
 women have given their wedding rings and even cut off their 
 hair that it might be sold, and the amount devoted to the 
 spread of the gospel.’’ When the Church at home acts in a 
 like spirit we may expect the Spirit to act in a like manner 
 to what He has done in Korea. When we use the oil of 
 grace which He has placed in the cruse of our being, we shall 
 find blessing coming to our loved ones, our obligation to pass 
 on the gospel which the Lord has entrusted will be fulfilled, 
 and we ourselves shall find such a residue of blessing which 
 will be beyond all human expression. 
 
 VI. OIL ON THE FACE. 
 
 Among the acts of God’s ministry in Psalm civ., He is said 
 to give ‘‘ oil to make’”’ man’s “‘ face to shine”’ (verse 15). A 
 shining face is indicative of inward grace. The word “ shine ”’ 
 is used of the light given forth by the lampstand (* seven 
 lamps shall give light,’ Numbers viii. 2), and of the fire kindled 
 
‘J Es 
 ties, a 
 % cs 
 
 104. EMBLEMS OF THE Hoty Spirit. 
 
 on the altar (“ neither do ye kindle ee on Mine altar, ” Mal. | 
 i. 10). “There is warmth in a kindly glance, and encourage- 
 
 ment in a smiling face. “ Kindness is a language which the 
 deaf can speak and the dumb can understand.” A tramp on 
 
 one occasion looked up into the kindly face of the late William 
 Pennefather and said, “ You, with heaven in your face, will 
 
 you help a poor fellow.” A farmer said of George Miiller, 
 
 “ I was going up Ashley Hill one morning, when I met George © 
 
 Miiller walking towards the City. Had I not known him, I 
 should have said he was a gentleman of leisure and eithotie a 
 care, so quietly did he walk, and so peaceful and stately was 
 his demeanour. The twenty-third Psalm was written in his 
 
 face.” The inward grace lit up his face. The lack of the 
 
 inward grace is the reason why many have not a shining face. 
 I remember hearing an old Methodist local preacher say 
 once, ‘Sin makes us ugly, but the grace of God makes us 
 good looking.”” Another incident to the same effect. Two boys 
 were playing in a park, when the teacher of one of them 
 
 passed by. Said one of the boys to the other, “ That is my 
 
 teacher, and she is the most beautiful woman I know.” “TI 
 don't admire your taste,’’ replied the other boy ; “ why, she is 
 old, and her face is full of wrinkles!’ ‘‘ Well, but she comes 
 
 to our house and speaks to me of Jesus, and her face shines 
 
 with love and tenderness, and it is beautiful.” Her heart 
 
 had the glory within, and she could not help manifesting it, 
 
 and the boy could not help seeing it. There are a great 
 many Christians who want what the little girl said she took 
 when she was eating her milksop. The sun shone in it when 
 she put the spoon into her mouth, and she exclaimed, ‘‘ Oh, 
 
 -ma! I have eaten a whole spoonful of sunshine.’ Another 
 little girl, being sent to astore in America to get ro cents. worth — 
 
 of chloride of lime, forgot what she was sent for, and startled 
 the man behind the counter by asking for ‘‘ ro cents. worth of 
 glory Divine.’ The glory Divine is the only power that can 
 make us manifest the Divine glory. Sunshine in the counten- 
 ance is the result of the Spirit in the heart. If we are filled with 
 the Spirit our faces will shine, and the poor perishing world, 
 
 deluded by the shams and hypocrisies around them, will see 
 
 beauty and power in us who profess to know the grace of God. 
 
Tas Ou. f ; 105 
 
 ___ _ The way to obtain the transfigured life is plainly stated in 
 
 ul. Corinthians iii. 18, ‘‘ We all with unveiled face reflecting as 
 
 a mirror the glory of the Lord are transformed (or ‘ trans- 
 
 figured,’ the same word is used of the transfiguration of 
 Christ) into the same image from glory to glory, even as 
 from the Lord the Spirit’’ (R.v.) When a covering is over a- 
 mirror, the person cannot see himself who is looking at it, 
 but when it is removed he can. Believers are as mirrors, and — 
 
 - should be as uncovered mirrors, and the Lord is the One Who 
 _ is looking at us, and as the mirror reflects the person so we are 
 
 to reflect Christ. The Remover of the veils which hinder 
 Christ being seen and the Transformer is the Spirit, and as we 
 
 . allow Him to do His work, we shall be like Moses, whose face 
 shone, though he wist it not (Exodus xxxiv. 29); like 
 
 Stephen (Acts vi. 15), and the early disciples, for the 
 Council took knowledge of them that they had been with 
 
 Jesus (Acts iv. 13). 
 
 VII. OIL ON THE EAR. 
 Having first put the blood of the trespass offering upon 
 
 2 the ear of the cleansed leper, then the priest was to put 
 
 Sy Re ts 
 
 upon the blood” the consecrating oil also (Lev. xiv. 17). 
 
 First the blood of atonement then the oil of consecration. 
 That is always God’s order. Christ in His vicarious death 
 answering for our sins to our salvation, then the Spirit in His 
 vital grace enabling us to answer to God’s word in obedience 
 to our blessing. : 
 
 The anointed ear denotes the believer answering to God’s 
 
 voice in His word by the Spirit’s power. The hearkening ear 
 
 of obedience (Exodus xv. 26), the bored ear of love’s willing 
 service (Exodus xxi. 5, 6), the exclusive ear of consecration’s 
 
 : devoted separation (Psalm xlv. 10), the attentive ear of fellow- 
 
 ship’s ardent attention (Psalm Ixxviii. 1), the wakened ear 
 
 De of the disciple’s constant instruction (Isaiah l. 4), the opened 
 
 ear of faith’s progressive walk (Isaiah 1. 5), and the marked 
 ear of the sheep’s following of Christ (John x. 27), are only 
 possible as we are empowered by the Spirit’s consecrating 
 grace. In a beautiful English churchyard is.a small grave 
 
 remarkable for its simplicity. On the simple tombstone are 
 
106 EMBLEMS OF THE HOoLy SPIRIT. 
 
 these words: “‘ Freddy?” .... ‘Yes, Father!’ Oh! to 
 say “‘ yes’’ to everything that the Lord commands, then we 
 shall be what the little girl said constituted a Christian, ‘‘ It 
 is just to do what Jesus would do.”’ | 
 
 VIII. O1L ON THE HAND. 
 
 The cleansed leper had the oil put on the thumb of the 
 right hand as well as the ear (Leviticus xiv. 17). The saintly 
 Andrew A. Bonar, in his commentary on Leviticus, in his 
 own terse and trite way says of the oil upon the leper, “‘ The 
 
 oil is put on the man’s ear—‘ Lord, I will hear for Thee.’ | 
 
 And on his right hand—‘ Lord, I will act for Thee.’ And on 
 his right foot—‘ Lord, I will walk up and down, to and fro, 
 for Thee.’ The priest then pours all that remains of the oil 
 on his head, that as it ran down in copious streams over all 
 
 his person, he might hear every drop say, ‘Thou art His that — 
 
 0 ae Xe 
 
 saves thee. 
 The hand is the symbol of action, hence, again and again 
 the hand of the Lord stands for what He does (Exodus xv. 6 ; 
 Deuteronomy iv. 34; Joshua iv. 24; 1. Kings xviii. 46; 
 Job xu. 9; Matthew vii. 3, 15; Acts iv. 28; Acts xi. 21). 
 Right through the Scripture the hand is the representative of 
 what a man is called upon to do or does, thus we have the 
 privileged hand of Joseph’s responsibility (Genesis xxxix. 
 4, 6, 8, 22; xli. 42), the stretched hand of Moses’ relegated 
 power (Exodus viii. 5 ; ix. 22; xiv. 21), the supervising hand 
 of Ithamar’s priestly service (Exodus xxxviii. 21), the uplifted 
 hands of Aaron’s vicarious blessing (Leviticus ix. 22), the 
 generous hand of loving help (Deuteronomy xv. 7, 8, 11), the 
 persevering hand of Joshua’s prowess (Joshua viii. 26), the 
 used hand of Gideon’s victory (Judges vi. 36, 37 ; vii. 14, 15), 
 the overcoming hand of David’s bravery (1. Chronicles xx. 6), 
 and the communicating hand of the apostles (Acts xi. 30). 
 There are seven “ whatsoevers’’ which cover the whole 
 ground of the believer’s actions. Earnestness should be the 
 spirit of our actions—‘‘ Whatsoever thy hand findeth to do, 
 do it with thy might’ (Ecclesiastes ix. 10). Responsiveness 
 to Christ is the sphere of our actions—‘‘ Whatsoever He saith 
 unto you, do it”’ (John i. 5).. Devotion to Christ proves our 
 
 e +) Nae 
 ra ( S 2 
 5 agate 
 
ee en 
 
 THE OIL. 107 
 
 friendship to Him—“ Ye are My friends, if ye do whatsoever 
 I command you ”’ (John xv. 14). Thoroughness is the extent 
 of our consecration—‘‘ Whatsoever ye do in word or deed, 
 do all in the name of the Lord Jesus” (Colossians iii. 17). 
 
 _Heartiness to the Lord should be the soul of our actions—. 
 
 “ Whatsoever ye do, work heartily as unto the Lord’ (Col. 
 iii. 23, R.V.) Reward is the outcome of sowing “unto the 
 Spirit ’’—‘' Whatsoever a man soweth, that shall he also 
 reap’’ (Galatians vi. 7) ;. and the glory of God is to be the 
 end of all our actions—‘' Whatsoever ye do, do all to the 
 glory of God ”’ (1. Corinthians x. 31). 
 
 It is related of Phidias, the great sculptor, that when 
 
 someone objected to his taking so much pains with the hair 
 of one of the statues in a temple, because no one would see it, 
 
 he replied, ‘‘ The gods will see it!’ When we also labour in 
 the consciousness of the Lord’s presence, we shall do all, seen 
 and unseen, as to Himself and for His glory. “ Are you 
 
 going to China to win souls >” asked a lady of Wm. Burns. 
 
 ” 
 
 “No, madam,” was his reply, ““I am going for the glory of 
 God.’ God’s glory includes our good and others’ blessing. 
 
 Again, we remind ourselves that the possibility of all this is 
 only as the unction of the Holy One is known. Christ acted 
 
 in the power of the Spirit in all His ministry, how much 
 more do we need Him to operate through us, as the apostle 
 says, ‘‘I labour also striving according to His working which 
 
 -_worketh in me mightily ” (Colossians i. 29). 
 
 IX. OIL ON THE FOOT. 
 
 “Oil... . on the great toe of the right foot’ (Leviticus 
 
 xiv, 17). The foot is the symbol of the walk or life, hence, 
 we read the wicked “ speaketh with his feet ’’ (Prov. vi. 13). 
 
 Speaking feet are often referred to by the Holy Spirit, that is, — 
 in many places where feet are mentioned truths are illustrated. 
 We have the shod feet of Israel’s separation from Egypt (Ex. 
 
 _ xii. 11), the cleansed feet of the priest’s holy service (Exodus 
 ' xxx. 19), the claiming feet of Israel’s possession of the land 
 
 (Joshua i. 3), the uncovered feet of Joshua’s humble sub- 
 mission (Joshua v. 15), the victorious feet of Israel’s great 
 
 es triumph (Joshua x. 24), the preserved feet of God’s kept. 
 
“~ 
 
 108 EMBLEMS OF THE “Hoty Serre 
 
 saints (I (1. Samuel ii. 9), the sure fact of God’s S beet Bee 
 (Psalm xviii. 33), the privileged feet of God’s enriched : 
 possessors (Psalm xxxi. 8), the firm feet of the rock-estab- — 
 lished dwellers (Psalm xl. 2), the turned feet of the quickened 
 one’s walk (Psalm cxix. 59), and the beautiful feet of the: 2 
 gospel ambassador’s testimony (Isaiah lii. 7; Rom. x. 15 5 iad 
 Ephesians vi. 15). oS 
 
 “Walk in the Spirit” (Galatians v. 16)-is the Divine 
 injunction as to the sphere and secret of the spiritual life. 
 The wood sorrel, one of England’s beautiful wild flowers, 
 _ grows among the trees in some parts. The plant has shining — 
 green leaves, and its flower is a transparent bell with white 
 veins. When it is gathered roughly, or the evening dew 
 falls, or the rain comes, the flower closes and droops, but — 
 when the air is calm and bright it unfolds itself in all its love. 
 liness. Like this sensitive flower so is the walk in the Spirit. a 
 Let the cold dews of worldliness or the rough hand of sin 
 disturb it then the spiritual life droops, but let the child of ~ : 
 God keep in the warmth of Christ’s love and the atmosphere ~ 
 
 of prayer, then the walk that pleases God is evident. oa 
 X. OIL ON THE HEAD. ~ | ee 4 
 
 After the priest had placed the blood and oil on the ~ 4 
 different members of the cleansed leper, the rest of the oil 
 was poured upon his head (Leviticus xiv. 18) ; Moses did the 
 same with the anointing oil upon the head of Aaron at his 
 consecration to the priesthood (Leviticus viii. 12); and 
 under different circumstances and for different offices we find 
 oil poured upon the head and always with the underlying 
 ~ thought of consecration to some given end (1. Samuel x. 1; 
 xvi. 13; 1. Kings i. 39; u. Kings ix. 6; Psalm xxiii. 5). 
 When we turn to the New Testament we find several 
 references to the pouring forth of the Spirit. The word 
 ‘““cheo,’ to pour, 1s found in several combinations, such as _ 
 ‘“ Katacheo,” which means to pour down, as when the woman 
 anointed Christ (Matthew xxvi. 7) ; again, there is ““ Ekcheo” _ 
 and “‘ Ekchuno,’ which mean to pour out, whichis frequently 
 found in association with the Spirit, and is rendered “ pour 
 
vee THE OI. 3 | 09 
 out” (Acts ii. 17, 18; x. 45), “shed forth” (Acts ii. 33), 
 
 “shed abroad’’ (Romans v. 5), and “ shed”’ (Titus iti: 6) . 
 and there is also “‘ Epicheo,’’ which means to pour upon, as 
 -when the Good Samaritan poured the oil and wine on the 
 wounds of the wounded man (Luke x. 34). When the | 
 pouring out of the Spirit is referred to, it has distinct reference 
 to the gift of the Spirit as the bestowment of power for sanc- 
 tification and service, as the Lord had promised aforetime — 
 (Isaiah xliv. 3; Joel ii. 28, 29; Zechariah xii. ro). But in 
 addition to the above we find the preposition “ ez”? which 
 | only occurs with the accusative case, and signifies one object 
 - coming towards another object with distinct intention, thus 
 God makes His sun “to rise on’’all with the intention to 
 _ bless all (Matthew v. 45). Again and again the Spirit is said 
 ~ to “come upon Christ” with the distinct intention to qualify 
 - Him for service (Matthew iii. 16; xii. 18; Mark i. 10; Luke 
 iv. 18; John i. 32, 33); and the same thing is true of the 
  Lord’s people, thus the Spirit was to come upon Mary to 
 beget within her the humanity of Christ (Luke i. 35), He was 
 upon Simeon enabling him to wait for Christ (Luke ii. 25), 
 - He was to come upon the disciples that they might “ be 
 ~endued with power” (Luke xxiv. 49; Acts i. 8), He came 
 __ upon the disciples at Pentecost and qualified them to witness 
 ~ to Christ (Acts ii. 3, 17, 18), and in the after days it was the 
 same (Acts iv. 33; X. 44; xi. 15; xix. 6), His regenerating 
 - and renewing work is because He comes upon us (Titus 
 iii. 5, 6), and He rests upon us to encourage and strengthen 
 when we are reproached for the sake of Christ (1. Peter iv. 14). 
 Remembering the head is the seat of thought and stands 
 _ for the mind, we can understand how much is suggested by 
 the oil upon the head. The Spirit illuminates our mind that 
 we may understand the spiritual things of His spiritual realm ; 
 He inspires our thoughts that we may think God’s thoughts 
 after Him; He controls our intellect that we may ponder 
 His purposes ; and He cultivates our minds that we may be 
 wise and skilful, like Bezaleel and Aholiab (Exodus xxxvi. 1), 
 in His work. The unenlightened mind cannot see God nor 
 understand His ways, like the dying and philosophic agnostic 
 professor, who confessed, “‘ My researches have revealed to 
 
IIo EMBLEMS OF THE Hoty Spirit. 
 
 me a soulless universe, looked down upon by a godless 
 
 heaven.”’ On the other hand the Spirit-illuminated man can 
 say, as Adolphe Monod declared, ‘“‘ All in Christ, by the Holy 
 Spirit, for the glory of God, all else is nothing.” 
 
 XI. OIL IN, AND ON, THE MEAL-OFFERING. 
 
 Some of the meal-offerings had oil mingled with the flour 
 and also had oil poured upon them (Leviticus ii. 4, &c.) The 
 fine flour is typical of Christ’s perfect humanity, the oil 
 mingled with it is typical of Christ being born of the Spirit 
 
 (Luke i. 35), and the oil being poured upon the offering is 
 typical of Christ being empowered by the Spirit for His life’s 
 
 work (Luke iii. 22; iv. 1, 14, 18). The above have their. 
 
 correspondence in the life of the believer in. Christ. The 
 new life is the product of the Spirit, and that new life is holy 
 (John iii. 5), and yet we need in addition the Spirit as the 
 Spirit of power to qualify for service, that all may be done 
 by Him to God’s glory. Dr. Kellogg, in his book on Leviticus, 
 has reminded us of the possibility of being actively engaged 
 
 in God’s work, and yet not being occupied with the Lord 
 
 Himself and doing all to Him—‘ It is sadly possible to call 
 
 Christ ‘ Lord,’ and, labouring in His field, do in His name 
 many wonderful works, yet not really unto Him. A Christian 
 
 worker may sow continually the undoubted seed of God’s 
 
 Word, and the apparent result of his work may be large, and 
 even real, in the conversion of men to God, and a great increase 
 of Christian zeal and activity. And it is quite possible to 
 do this, and still do it for himself, and not for the Lord ; and 
 
 when success comes, begin to rejoice in his evident skill as a - 
 
 spiritual husbandman, and in the praise of men which this 
 brings him ; and so, while thus rejoicing in the fruit of his 
 labours, neglect to bring of this good corn and wine which 
 
 he has raised for a daily meal-offering in consecration to the 
 
 Lord. Most sad is this, and humiliating.” Is there a cure 
 for such a state of things? Verily, yes. It is for the 
 Christian worker to recognise God can do without him, and 
 then to recognise that the Great Worker is the Holy Spirit. 
 
 He alone can make us shine and serve. Without Him we are — 
 
 like the foolish virgins, lacking the essential thing. 
 
 = S 
 SON a ee a rn a 
 
THE OIL. TTT 
 XII. O1L FROM THE OLIVE. 
 
 The kind of oil is specially mentioned, it was to be ‘‘ Pure 
 oil olive beaten for the light”? (Exodus xxvii. 20; Leviticus 
 Xxiv. 2, R.v.) The process by which this beaten oil was obtained 
 is described by Dr. Cunningham Geikie. He says, ag 
 ancient times the gathered olives were either pressed, or 
 trodden by the feet, in an olive-vat. The finest oil, however, 
 was that which flowed from the berries when they were | 
 merely beaten, not from those that were pressed, and hence 
 it was expressly required for religious services.”’ It is also 
 
 the ‘‘fresh oil”? of which David speaks (Psalm xcii. Io). 
 _ This pure, fresh oil was only obtained by the bruising of the 
 
 olive berries. In describing a further process the same 
 author says, ‘‘ The mills used in obtaining the oil are of two 
 kinds ; the one worked by hand, consisting simply of a heavy 
 
 stone wheel, which is rolled over the berries thrown into a 
 
 stone basin. When crushed, they are taken out as pulp, and 
 put into straw baskets, which are then placed in a screw- 
 press and squeezed. The oil thus obtained is of excellent 
 quality, though inferior to the ‘beaten’; but a third 
 
 oe quality is obtained by subjecting the already pressed pulp 
 
 to a second squeezing. The other mill is a hollow cylinder, 
 with iron rods projecting at its lower end. It stands upright, 
 and turns on a round framework of stone, the iron rods 
 beating the olives to pulp as they are thrown in. After this 
 maceration they are put under a beam heavily weighted at 
 
 - the end, and thus, one would think, the last possible yield of 
 
 oil is obtained. But there is still a little left, and a second 
 pressing, after the already sorely squeezed pulp has been 
 
 _ heated, secures this final portion.” 
 
 The oil of the Spirit’s consecrating grace comes to us 
 because of the Saviour’s atoning sacrifice. As we see the oil 
 
 _ beaten out of the berry, or pressed out of it by the mill, we 
 
 are reminded of Him ‘Who was pressed by awful sorrow in 
 Gethsemane, beaten by wicked hands in Gabbatha, and 
 crushed by Divine wrath on Golgotha. The place of Christ’s 
 
 ~ agony was fitly named Gethsemane, which means olive press, 
 as Hart says :— 
 
means of the beating of affliction, the rod of chastisement, 
 and the fire of trial. ‘In what university were you 
 
 And as we do so we shall find the angel of the Spirit’ s fe i a 
 
 God in a general way.’’ There are too many who believe in 
 generalities, but the Spirit is always definite and particular. 
 
 112 ~~ +EmBLeMS OF THE Hoty Spirit. 
 ‘‘ Gethsemane, the olive press ! k ey 
 (And why so named, let Christians guess.) _ 
 
 - Fit name, fit place, where vengeance strove, 
 And gripped and grappled hard with love.” 
 
 _ We, are reminded that the oil of blessing often comes Bye 
 
 educated ?”? was asked of a coloured man. He replied 
 ae Nae where I was educated was in the School of. 
 Adversity.” 
 
 “When storms of sorrow round us sweep, 
 And scenes of anguish make us weep ; 
 To sad Gethsemane 
 We'll look; and see the Saviour there, ~ 
 And humbly bow, like Him, in Prayers: 
 
 coming to us, to our comfort and triumph. 
 ‘What you need is more oil in your vessel, ty said one 
 
 Christian to another, as they were talking to each other about — ae 
 
 their Christian experience. ‘‘ May-be,” the other replied, 
 “but I do not believe in being too particular, I like to serve 
 
 Mark how this is brought out in the epistles, where in nearly 
 everyone of them the Spirit points His finger on the sore 
 place. Let Him search and save, wound and heal, strip and 
 
 clothe, humble and exalt, empty and fill, and all shall be well. pee 
 
We Sie eee, 
 
 Syllabus of 
 The Fire as an Emblem of the Holy Spirit. 
 
 Fire associated with seven things—Legend of Prometheus. 
 —I. Fire consumes—Bon-fire at Ephesus—Spurgeon and the 
 hot iron—II. Five purifies (Isaiah vi. 7)—Prophet’s lips 
 touched—Unchristian tongues—‘‘ Cleanse her tongue, Lord ” 
 
  —IIl. Fire breaks—Samson’s withs—Bacillus of fear——Man 
 
 in Toronto rushing past the saloon—IV. Fire softens—The - 
 melting mountain—The monk who would not die—Verses 
 which tell a story—V. Five hardens—‘ Everlasting burn- 
 ings ’’—Fixing the colours—Jonathan Edwards’ note in diary 
 —VI. Fire inflames—Eating the sin-offering—The Nun’s 
 disgrace and substitute—VII. Five warms— Aha! I am 
 warm ’’—The Lord’s fire—Two secrets of George Whitfield’s 
 life and labour—The Word an inspiration to prayer—George 
 Miiller’s saying—VIII. Five cheeys—Why is a fire cheerful ? 
 Seven lamps of fire—Collier boy and the light which made 
 him sing—‘‘ Good cheer ’’—IX. Five fuses—What made their 
 hearts, ‘“‘ heart ’’ >—Iron ore and the furnace—The woman 
 who could not love her daughter-in-law—X. Fire assimilates 
 —*“ Cherubim ’’—‘ Blue eyes ’’—“ Let it be done exactly ””— 
 I want to be clean “ within’’—John the Baptist a burning 
 lamp—XI. Fire tests—“ Eyes of fire’’—‘‘ Tried by fire’’— 
 
 Testing of faith—XII. Five tllwminates—Secret source of © 
 _things—Why she saw _ differently—XIII. Fire moves— 
 
 “ Tongues of fire and hearts of love ’’—The schemes to make 
 the factory’s. machinery move—XIV. Fire ascends—‘ Ano” 
 —Michael reel s upward look. 
 
 113 H 
 
TA Ae 
 
 E often find that one symbol may represent two or 
 more things. Lion, for instance, is used as a meta- 
 
 phor of Christ and Satan, and yet with a difference, for while — 
 it is used to express the boldness and achievements of our 
 
 Lord, it symbolizes the cruelty and ferociousness of Satan 
 
 (Revelation v. 5; 1. Peter v. 8). Fire also, is used of several _ 
 
 things. It is a symbol of the Lord’s presence, hence, Jehovah 
 appeared to Moses ‘‘in a flame of fire” (Exodus iii. 2). - Fire 
 is a sign of the Lord’s approval. Thus in connection with the 
 Tabernacle (Leviticus ix. 24), at the dedication of the temple 
 (11. Chronicles vii. 1), and on Mount Carmel, fire came down 
 from heaven and consumed the sacrifice, as a sign of God's 
 approval and acceptance (1. Kings xviii. 38). Fire is 
 associated with the protection of God’s presence, hence, He 
 was as a “pillar of fire”? to the children of Israel for illumina- 
 tion and defence (Exodus xiii. 21), and He promises to be a 
 “wall of fire”? about His people (Zechariah ii. 5). Fire is a 
 simile of His discipline and testing. When the Lord purifies 
 the sons of Levi, He does it as a refiner purifies gold, by the 
 action of fire (Malachi iii. 3) ; and when Christ searched the 
 seven Churches, His eyes are described as “a flame of fire”’ 
 (Revelation i. 14) ; and when believers are tried, they are 
 reminded ‘‘ the trial of your faith’’ is ‘‘ much more precious 
 than of gold that perisheth, though it be tried with fire” 
 (1. Peter i. 7) ; and we are also reminded, “‘ Our God is a Con- 
 suming Fire ’’ (Hebrews xii. 29). Fire is an emblem of God’s 
 Word, igniting and warming. Jehovah’s declaration to 
 Jeremiah was, ‘‘ Behold I will make My words in thy mouth, 
 hie: 
 the Word, he had to confess, ‘‘ Then I said, I will not make 
 mention of Him, nor speak any more in His name. But His 
 
 Word was in mine heart as a burning fire shut up in my bones 
 
 114 
 
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THE FIRE. a ert 5 
 
 . . and I could not stay”’ (Jeremiah v. 14; xx. 9). Fire 
 speaks of God’s judgment. When Aaron’s sons brought the 
 strange fire in their self-willed effrontery, “there went out 
 fire from the Lord, and devoured them ”’ (Leviticus x. 2) ; and 
 fire is also an emblem of the Holy Spirit, for He is compared. . 
 to “‘ seven lamps of fire burning before the throne ”’ (Revelation 
 iv. 5), and His gifts at Pentecost are compared to “ cloven 
 tongues like as of fire’’ (Acts Ii. 3). 
 
 There is an old Greek legend of one Prometheus, hen is 
 said to have climbed up to heaven and stolen fire from thence. 
 Because of his act Jupiter is said to have chained Prometheus 
 to a rock on Mount Caucasus, where he was tormented by an 
 - eagle. Christ is our Prometheus, Who by means of His 
 atoning death has procured for us the fire of the Holy Spirit’s 
 presence and power. The Pascal Lamb of Calvary has 
 secured for us the Pentecost of the Comforter. The opened 
 heaven of the Coming Spirit has been secured by the open 
 side of the crucified Saviour. The smitten Rock sends forth 
 the streams of the Spirit’s grace. 
 
 Directly: and indirectly the Spirit’s might and ministry 
 may be compared to fire. The zeal of service, the flame of 
 love, the fervour of prayer, the earnestness of testimony, the 
 devotion of consecration, the sacrifice of worship, and the 
 _ igniting-power of influence are attributable to the Spirit. 
 
 “‘ Every virtue we possess, 
 And every victory won, 
 
 And every thought of holiness 
 Are His alone.” 
 
 _ As we ponder the action of fire, we shall find how the 
 Spirit is represented by this emblem. 
 
 I. FIRE CONSUMES. 
 
 One of the most searching of the designations applied’ ‘to 
 - God is, ‘A consuming Fire.” As such He has been the 
 Consumer of the enemies of His people (Deuteronomy ix. 3) ; 
 the Destroyer of those who, like Achan, have dared to 
 touch God’s devoted things (Joshua vii. 15-25); and a 
 deterrent to His people to keep them from disobedience 
 (Deut. iv. 24; Hebrews xii. 29). One of the practical 
 
TH EMBLEMS OF THE HOLy SPIRIT. 
 
 outcomes of the ministry of Paul at Ephesus was, “ Many 
 of them also which used curious arts brought their books 
 together, and burned them before all’? (Acts xix. 19). In 
 other words, the things which were associated with their old 
 “Vife were burned. Well for all God’s people if there was a 
 bonfire of all the old things of the Egyptian world and self- 
 life at the commencement of the Christian career, but alas! 
 we often find, as Israel brought some of the dough out of 
 Egypt with them, so the saints often bring some one thing 
 snto the new life. ‘‘ Utterly destroy all,” was God’s command 
 to King Saul (1. Samuel xv. 3) regarding Amalek, but 
 Saul compromised, and received his death-thrust from an 
 Amalekite in consequence (11. Samuel 1. 6-I0). 
 
 - The dross of pride, the rags of self-righteousness, the leaves 
 of an empty profession, the stubble of questioning doubt, the 
 thorns of prickly temper, the filth of unholy desire, the chaff 
 of useless endeavour, the roots of black bitterness, the straw 
 of pretentious unreality, and the refuse of unprofitable talk, 
 need to be consumed. Who can consume these? ‘‘ The 
 Spirit of Burning ” (Isaiah iv. 4). He can, and He will if we 
 will let Him. Mr. Spurgeon says : “ You may write on wax 
 and only make the record fair. Take a hot iron and roll it 
 across the wax, and it is all gone. That seems to be what the 
 Lord did with Paul’s heart. It was all written over with 
 blasphemy and rebellion, and He rolled the hot iron of burning 
 over his soul and the evil inscription was all gone. He ceased 
 to blaspheme, and he began to praise.” Christ will do the 
 
 same for all who will let Him. | 
 
 Il. FIRE PURIFIES. 
 
 When Isaiah confessed his undoneness and his unclean- 
 ness, then the Seraph took a live coal from the altar and 
 placed it to his lips, and said, ‘‘ Lo, this hath touched thy lips ; ~ 
 and thine iniquity is taken away, and thy sin purged ” (Isaiah 
 vi. 7). The sin of which he had been made conscious was 
 undoubtedly some lip-sin. There is no member of the body 
 which sins so readily, and which needs to be purified, as the 
 tongue. There is the thoughtless tongue of hasty speech, 
 like David’s, when he said in his haste, “ Aj] men were liars ”’ 
 
THE Frre. | 117 
 
 (Psalm cxvi. Ir); there is the self-assertive tongue of self- 
 confidence, like Peter’s, when he avowed his fidelity to the 
 Lord and then denied him (Luke xxii. 33) ; there is the proud 
 tongue of self-inflation, which boasts with Nebuchadnezzar, 
 and says, ‘‘ Is not this great Babylon, which I built” (Dan. 
 iv. 30); there is the unguarded tongue of hasty conclusion, 
 like Paul’s, when he called the high priest ‘‘ a whited wall ”’ 
 (Acts xxiii. 3); there is the gossiping tongue of unholy 
 exaggeration, like the widows about whom the apostle wrote 
 to Timothy (1. Timothy v. 13); there is the unclean tongue 
 of suggestive allusion, which we are commanded not to allow— 
 ~ Put off .... all filthy communication out of your mouth” 
 (Colossians iii. 8) ; there is the questioning tongue of crippling 
 doubt, like Gideon’s, when he met the Lord with his 
 vocabulary of unbelief (Judges vi. 13); there is the fiery 
 tongue of unbridled temper, like Jonah’s, when he was angry 
 at the action of God towards Nineveh hens iv. I-4) ; there is 
 the unkind tongue of unjust reflection, like Absalom’s, when 
 he stole the hearts of the people Sean David (u. Samuel 
 Xv. I-g) ; and there is the dumb tongue of unfaithful reserve, 
 like Isaiah’s, for his confession may read, ‘“‘ I have been dumb.” 
 
 As the Seraph touched the lips of the prophet to his 
 purification, so the Spirit of God can cauterize the tongue of 
 the child of God and thus cleanse away the unholiness and 
 uncleanness of the lips. “I confess I have been guilty of 
 gossiping,’ wailed a child of God in humble contrition, ‘ and 
 1 want the Lord to forgive me.” At this, the friend 
 kneeling at her side, said, “Oh! He'll forgive you, He'll 
 forgive you,” and then she prayed, “‘ But cleanse her tongue, 
 Lord.” That’s it, it is not enough to obtain forgiveness, 
 there must be cleansing too, yea, the inner being must be 
 
 right with the Lord, for a foul tongue has its root of evil 
 - in an unclean heart. Let the Spirit purge away the unclean- 
 ness, and make the tongue sweet, because sweetened by His 
 presence within. 
 
 Don’t draw back from the fire of discipline, remember it 
 is a proof of sonship. ‘‘ Everything that may abide the fire, 
 ye shall make it go through the fire, and it shall be clean ” 
 
 (Numbers xxxi. 23). 
 
118 _ EMBLEMS OF THE HOLY SPIRIT. 
 “ For the common wooden vessel, 
 
 ’Tis enough it should 
 
 Simply have the water cleansing, 
 It is only wood ; . 
 
 But for vessels, costly, golden, 
 Used for service higher, 
 
 They are only made the brighter, 
 Passing through the fire. 
 
 Am I tempted in the furnace 
 From my heart to cry, 
 
 “Stay Thine hand! Oh, ’tis enough, Lord ! 
 Still the agony. 
 
 Till Thine image is reflected 
 In the burnished gold, 
 
 Lord, I ask that Thou wilt grant me 
 Patience manifold.’ ”’ 
 
 III. FIRE BREAKS. 
 
 When Samson was endued with the Spirit’s power, through 
 
 the locks of his consecration, he was able, when the Philistines 
 bound him, to snap the withs’“‘ as a thread of tow is broken 
 when it toucheth the fire” (Judges xvi. 9). During a cholera 
 scare, at a meeting of physicians in Berlin, a practitioner in 
 that city, said that all fear of a cholera epidemic in the 
 German metropolis was groundless, adding: ‘‘ But we have 
 much to fear from another source. A bacillus has recently 
 
 been located here which prostrates those whom it attacks, 
 
 increases with alarming rapidity, enters and works havoc 
 despite cleanliness and rational diet, spreads not only by 
 contact, but is communicated through the mail and public 
 press. No class is exempt and no physician has devised a 
 remedy. I refer to the fear bacillus. It embitters the lives 
 of those whom it attacks, for it marks as poison the things 
 that are the most toothsome, it banishes cigars and beer from 
 the homes of men to whom a smoke and drink are essential, 
 
 and it converts the ordinary kitchen into a laboratory. Even — 
 medical students have been attacked, and it is a sad spectacle 
 
 to see these fellows drinking milk while they sing ‘ Gaudeamus 
 igitur.’ os its virulent form there is no disease so difficult to 
 conquer.” 
 
 It goes without the saying we are not prepared to endorse 
 what the physician said, about “ cigars and beer,’”’ but what 
 
THE FIRB 00, 119 
 
 he said about the “‘ fear bacillus”’ is only too true. Many 
 frighten themselves into illnesses. The same is true with 
 some of the Lord’s people, they fear they will fail, and they 
 fail because they fear. A Christian man in Toronto, whose 
 weakness had been indulgence in strong drink, was filled 
 with such fear, after his conversion, when passing a-drinking- 
 saloon, that he would come out in a sweat and rush past the 
 place as if the devil was after him. He felt it was not becom- 
 ing to a child of God, that he should have such a haunting 
 fear pursuing him, he therefore prayed that the Holy Spirit 
 would break the yoke of fear, and He did, and the consequence 
 
 was, as he himself said, “I can now walk past these places 
 
 with all the dignity of a child of God, and without any fear of 
 entering them.”’ 
 
 One feature of the Spirit’s enduement at Pentecost was, 
 the boldness or confidence which characterized the saints 
 (Acts iv. 13). Peter, for instance, before the Spirit’s deliver- 
 ing grace, was afraid of a servant maid, but afterward no fear 
 is seen. The fire of the Spirit had snapped the withs of fear 
 and he was a free man. The fear of man, the fear of failure, 
 the fear of the world’s laughter, the fear of ridicule, the fear 
 _ of loss, and the fear of not having the good opinion of others, 
 will bind us tighter. than ever Samson was bound by the 
 Philistines, and only the Spirit can free us, but He can, to our 
 joy in God and confidence before others. He, who fears God, 
 need fear no one. 
 
 IV. FIRE SOFTENS. 
 
 __. The Psalmist says, “ As wax melteth before the fire, so 
 
 let the wicked perish before Elohim ”’ (Psalm Ixviii. 2). The 
 prophet also prays, “Oh that Thou wouldest rend the heavens, 
 and come down, that the mountains might flow down at Thy — 
 presence, as when the melting fire burneth ”’ (Isaiah Ixiv. r, 2). 
 ~ The wicked that the spiritual mind cries against is the wicked 
 and wilful self. The mountain that needs to be melted by 
 the Spirit’s fiery presence is the mountain of our own will. 
 There is a story told of a monk who was disobedient to the 
 law of his superior in the monastry, and was taken out to be 
 buried alive. He was placed standing in the grave, and the 
 
120 ~~=EMBLEMS OF THE Hoty Spirit. 
 
 earth was filled in so that he could not move his feet. The 
 superior asked him, ‘‘ Are you dead yet ?” and he said, ‘‘ No.” 
 The earth was then filled in, until it rose to his chest, and it 
 was difficult for him to breathe, and when the question was 
 repeated, he said, “‘ No, I will not die.”’ The earth was then. 
 filled in until it was almost impossible for the man to speak, 
 and a few more shovelfuls of earth would have smothered 
 him, and he said, “I will giveup. I will die.’ When we are 
 willing to die to self, then the Lord points to the cross, and 
 says, ‘‘See yourself dead in My death, now believe yourself — 
 is dead, and henceforth let it be, no longer your self-life, but 
 I Myself, your life. 
 
 * Yes, I was living to myself—was dead ;_ 
 Self, with its hopes and dreams, was all I had ; 
 But soon the Lord fulfilled my prayer to know, 
 The power of HIS CROSS—’twas death below, 
 I asked contrition—and He sent me pain ; 
 For purity—but anguish came again ; 
 I asked I might be meek—He broke my heart ; 
 I asked—I knew not what—the better part ; 
 I asked to know what death was to the world, 
 And quickly all my living hopes were spoiled ; 
 I asked to be like Him—His image bear— 
 He placed me in a furnace, sitting there 
 ‘Like one refining silver, till He see 
 The reflex of His image bright in me; 
 I asked that. I the daily Cross might bear, 
 It lacerated me—the wounds I wear ; 
 I blindly prayed, not knowing how nor what— 
 He took me at my word, it mattered not. 
 
 % * * # 
 
 Then I began to shrink from following near, 
 
 And well-nigh prayed Him to depart, through fear ; 
 
 To suffer was not pleasing to the flesh—. 
 
 I feared to pray, lest suffering come afresh. 
 
 But I had gone too far—on I must go— 
 
 The virtues of His Cross had pierced me through ; 
 In me, His promise now fulfilled must be, 
 
 ‘J, lifted up, will draw all men-to me.’ 
 
 Ah! I had only heard of love, but now 
 
 I feel it—oh ! I feel its living glow. 
 
 He fastened on me such a look of love, 
 
 Withering to self, tender all words above— 
 
 Follow I must, whatever may betide ; 
 
THE FIRE. I2I 
 
 I love the Cross, I shelter in His side— 
 
 That riven side, from which the glory beams, 
 
 Whence life and healing flow in living streams. 
 * * * * 
 
 Only by gazing I become like Him— 
 
 His name is all to me—He dwells within ; 
 My calling is to live with Him alone, 
 
 Unlike all others, lacking what they own ; 
 Content to be by all the world despised, 
 Knowing that I by Him am loved and prized ; 
 Content to be like Him, and call HIM mine, 
 In fellowship, ineffable, Divine ; 
 
 Happy to lose the brighter portion here, 
 That I may gain the weight of glory there ; 
 Happy that when I well-nigh turned away, 
 His hand was on me, would not let me stray ; 
 Happy to know that He does all in love— 
 To bear the Cross below, the crown above ; 
 Happy that not my will but Hzs be done ; 
 Happy in prospect of the rest of Home.” 
 
 V. FIRE HARDENS. 
 
 The prophet asks very pertinent questions when he says, 
 ‘Who among us shall dwell with the devouring fire? Who 
 among us shall dwell with everlasting burnings ?”’ Then he 
 gives a sixfold description of the man who will be able to 
 dwell in the fire of God’s holy presence. (1) He is an upright 
 walker—‘‘ He that walketh righteously.” (2) He has a clean 
 tongue—‘‘ And speaketh uprightly.”’ (3) He is a considerate 
 worker—‘‘ He that despiseth the gain of oppressions ’’ (marg., 
 “deceits’’). (4) He is an honest dealer—‘‘ that shaketh his 
 hands from holding of bribes.’’ (5) He is a holy hearer— 
 _“ That stoppeth his ears from hearing of blood.”’ (6) He is an 
 upward looker—‘‘ And shutteth his eyes from seeing evil.” 
 The consequence of these actions, which mark the doer as a 
 man of God, is, ‘‘ He shall dwell on high : his place of defence 
 shall be the munitions of rocks’’ (Isaiah xxxill. 14-16). 
 Being in Christ, our “ Munitions of Rocks,’ we have “a 
 Place of Defence on high,’ and can in Him dwell with ‘ our 
 God, Who is a Consuming Fire,’’ and as we do so “‘ we can 
 offer service well-pleasing to God ”’ (Hebrews xii. 28, 29, R.V.) 
 And thus dwelling in Him, He makes it a holy habit of life to 
 
 66 
 
122  +EMBLEMS OF THE Hoty Spirit. 
 
 do what He wishes, and thus we become hardened in this trend ee 
 
 of life, and do not receive the impressions of evil. Beautiful 
 colours, rich gold-work, exquisite designs, and artistic skill 
 may be seen on the porcelain vase, but a careless touch may 
 
 spoil them, there is a needs-be that the vase should be placed — 2 
 
 in the fire, that the artist’s skill may be burnt in, and then the 
 colours become permanent. The Holy Spirit is the Artist and 
 the Fire. Healone can produce the beautiful colours of a holy 
 life and make the character impervious to the attacks of evil. 
 
 He alone can make us resolve with Jonathan Edwards, who a _ 
 
 wrote in his diary these words, “If I believed that 1 were 
 permitted to one man—and only one—in thts generation, to lead 
 a life of complete consecration to God, I sai live in every — 
 vespect as though I believed myself to be that one.’ The Apostle 
 _ Paul was another one, hence, he made it his ambition to be 
 well-pleasing to his Lord (i. Corinthians v. 9, R.v.) The 
 - result was he was hardened by the Spirit’s grace, Who fired 
 him with such an ambition. The Spirit-fired-believer is 
 hardened against evil, he is not moved away from the 
 principles of the gospel, he is fixed in his purpose to glorify _ 
 God, he presses on to gain the prize of the high calling, and - 
 stands in the grace of the Spirit and says in the face of all 
 opposition, ‘‘ None of these things move me, neither count I 
 my ae dear unto myself, so that I might finish my course with 
 joy” (Acts-xx; 2A); 
 
 VI. FIRE INFLAMES. 
 
 ‘While I was musing,’’ the Psalmist exclaims, “‘ the fire 
 burned” (Psalm xxxix. 3). The word “burned” is a 
 primary one, meaning to kindle, or to consume by fire or 
 
 eating. There were some of the offerings which the priests” 
 were allowed to eat. For instance, the sin-offering could be 
 eaten, if the blood had not been brought into the holy place 
 (Leviticus vi. 25-30 ; x. 16-20). When the blood was brought 
 into the Tabernacle, then the animal was wholly consumed 
 outside the camp by fire; but when the blood was not 
 
 brought into the Tabernacle, then the priests could eat it in 
 
 the holy place. This has a typical significance for us, who a 
 
 know Christ as the One Who was made sin for us. There is 
 
THE FIRE. 123 
 
 - nothing which will so inflame our love to Christ and others, as 
 the remembrance of His love for us. The altar of His sacrifice — 
 is where the being of our love is kindled. Adelaide Proctor 
 
 tells the story of a young girl who lived in a convent in France 
 centuries ago. She was sweet and pure, and admired by all 
 who knew her. Wars swept over France, and a wounded | 
 soldier was brought to the convent and placed under her care. 
 When he recovered he persuaded her to leave the convent. 
 _ She went with him, and lost her good name and everything 
 _ which made life worth living. Years passed, and she came 
 back to die within the sound of the convent bell. She fell 
 
 ae fainting upon the steps, and there came to find her, not such 
 
 an one as she had been, but a pure and noble matron. She 
 picked her up and carried her in and placed her on her bed. 
 All the years the wanderer had been gone, the other had 
 faithfully done her work, and none knew of her disgrace. 
 When the restored one got well, she glided back into her old 
 place, and until the day of her death, none knew of her sin. 
 What a picture this, of all Christ has done for us. We had 
 wandered out into the night of sin, but Christ came and took 
 our place, and suffered for our sin, then in love He took us 
 into His palace of grace, and gave us a better position than we 
 ever had. We may well feed upon Christ our Sin-bearer, and 
 as we do so, we shall find the Spirit igniting a holy flame of 
 ardent passion, moving us to Him in practical love. 
 
 VII. FIRE WARMS. 
 
 “Aha, I am warm, I have seen the fire’”’ (Isaiah xliv. 16). 
 These words are put, by the prophet, into the mouth of one 
 who has warmed himself at the fire. The first thing which 
 greeted the disciples at the Sea of Tiberias when they landed 
 - was, ‘‘a fire of coals there, and fish laid thereon, and bread ”’ 
 (John xxi. 9). The Lord knew the disciples were cold and 
 - hungry. What that meal was to those hungry men, the Word 
 
 -- of the Lord is to the needy soul. It is food to feed us and a 
 
 fire to warm us. I know of nothing which will move and warm, 
 when we feel dark and cold, like the Word, and I have never 
 _ known the Spirit fail to meet me when I have come prayer- 
 - fully to His Word. There are two things which are said to 
 
EOdow so EMBLEMS OF THE HOLy SPIRIT. © 
 
 have been the secret of George Whitfield’s life and labour— 
 ‘“his unusual prayerfulness and his habit of reading the Bible 
 on his knees. The great evangelist had learned that first 
 lesson in service, his own utter nothingness and helplessness ; 
 that he was nothing, and could do nothing without God. He 
 could neither understand the Word for himself, nor translate 
 it into his own life, nor apply it to others with power, unless 
 the Holy Spirit became to him both insight and wnction.” 
 There is no power which is so potent as the Spirit’s 
 
 ministry through the Word as an inspiration to prayer. We 
 
 cannot ponder the words of the Spirit without being led by 
 the Word in the words of the Word to pray. One has well 
 
 said, ‘‘ When the believer uses the Word of God as the guide — 
 to determine both the spirit and the dialect of his prayer, © 
 
 he is inverting the process of Divine revelation and using the 
 
 channel of God’s approach to him as the channel of his — a 
 
 approach to God.’’ Let us remember, as George Miiller said, 
 ‘The Word of God is our only standard and the Holy Spirit 
 
 our only Teacher.” Remembering this practically, we shall — 
 
 always find the Spirit is a Coal of Fire to warm us, and that 
 
 His Word is ever a meal to satisfy us, and we too shall say, © 
 
 ‘““T am warm, I have seen the fire.” 
 
 VIII. FrrE CHEERS. — 
 
 Some one has said, ‘‘ A fire is cheerful because it is a live’ 
 
 thing in a dead room.”’ When John saw the glory of heaven, 
 among other things there were ‘“‘seven lamps burning before 
 the throne,’ which are said to be “ the Seven Spirits of God.” 
 The Spirit is represented in His perfection, hence, the spiritual 
 perfect number ‘‘ seven’”’ ; and He is seen in all His aliveness, 
 for the lamps are ‘‘ burning.” There is a reference to the 
 sevenfold designation of the Spirit in Isaiah xi. As the 
 ‘Spirit of Jehovah,’ He cheers us by His unchanging love ; 
 as the ‘‘ Spirit of Wisdom,’ He cheers us by His unfailing 
 guidance; as the “ Spirit of Understanding,’ He cheers us 
 by His unmistakeable knowledge ; as the “ Spirit of Counsel,”’ 
 He cheers us by His uplifting instruction ; as the “ Spirit of 
 Might,’’ He cheers us by His unctionizing grace; as the 
 “Spirit of Knowledge,’ He cheers us by His unspeakable 
 
 Ce ee 
 
 aS 
 
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 a) DEY te Sp 
 2 atu ers Se 
 ates SE AE 
 
 ny Pee 
 si 
 
THE Fire. 125 
 
 secrets; and as the “‘ Spirit of the Fear of Jehovah,’ He 
 cheers us by crucifying our affections to Himself, for the fear 
 indicated is not the fear of festering dread, but the love: of 
 filial delight. 
 There is a touching story of a collier boy, whose lot it was 
 to sit all day in the dark and to open a trap-door to allow the 
 trains to pass. He told a gentleman one day that he used to 
 beg the candle-ends from the grim colliers as they passed him. 
 _ “ And what do you do then ?” He replied, “‘ When I gets a 
 light I sings.’”’ As the colliers cheered the boy by the candle- 
 ends, which he lighted, so the Spirit comes to us and cheers 
 us by the words of our Lord. For instance, think of the six 
 “eood cheer’s’”’ of Christ. The good cheer of sins forgiven 
 banishes all fear about the past ; the good cheer of His Word 
 assures of His imparted life ; the good cheer of His presence 
 - saves us from all sinking into the depths ; His good cheer of 
 calling beckons on to follow Him ; His good cheer of victory 
 imparts to us His victory ; and His good cheer of direction 
 points out the way of His will (Matthew ix. 2; ix. 22, R.V. ; 
 Biv. 27 <-Mark x. 40, R.V-;. John: xvi. 33 Acts. xxill. 11). 
 And as we know His cheer we are able, as the apostle was, 
 to pass on the cheer to others (Acts xxvii. 22, 25, 36). 
 
 LX. FIRE FUSES. 
 
 ; ‘“‘ Did not our heart burn within us, while He talked with us 
 by the way” (Luke xxiv. 32). Mark it does not say, “ our 
 hearts,” but, ‘ our heart.” They were so completely occupied 
 with Christ that they lost sight of their misery and them- 
 selves, and found their hearts fused into one. Who has not 
 seen a heap of iron ore, cold and mixed with the refuse of 
 earth. How can the precious metal be separated from the 
 stony matrix, and be made one glowing mass ? Only in one 
 way. Fling the ore into the furnace and let the fire, fanned by 
 a powerful draught, play upon it, till the dross and rubbish 
 are parted from the metal, then let the latter run off a golden 
 and fiery stream, and it will be shaped by the mould into which 
 it is directed. The love of God is a fire to soften the hardness 
 of the heart, to separate the precious from the vile, and to 
 
 fuse us into a glowing mass. Many are trying to get the 
 
T3268 EMBLEMS OF THE HoLy Spirit. 
 
 ‘metal of love from the stony matrix of their own heart by 
 the hammer and chisel of their own endeavour, and they 
 never succeed. The baptism of love is the fire to melt and 
 fuse into glowing action and loving act. ‘I cannot love my 
 daughter-in-law,” said a saint to me, as I knelt beside her. 
 She was seeking the fulness of the Spirit’s power in a Con- — 
 vention at Beulah Park, Ohio. ‘No,’ I replied, “ you 
 
 cannot.” ‘‘I have tried again and again.” “Yes, but you © 
 
 - cannot, and will not succeed, and I would therefore give it 
 up.” “But,” she exclaimed, “is it not right to love my 
 daughter-in-law ?” “Yes, but you cannot do it with your 
 love.’ ‘‘ What do you mean?” ‘I mean, you have tried 
 in your effort and with your love to love your daughter-in- 
 law, and upon your own confession have failed. The only 
 thing you can do is to abandon yourself to the love of God, 
 and let the God of love so fill and flood your heart, that the 
 Spirit Himself will love your daughter, and then it will be 
 His love and not yours.” She yielded herself up to that love, 
 and the consequence was the daughter-in-law soon found out 
 the difference in the considerate action, the quiet tongue, and 
 the helpful ministry, and she was attracted to the love in the 
 
 mother, and the latter found what had been an insurmount- — - 
 
 able task became a uniting bond. The same is true in Church 
 life and in every walk in life. Where the Spirit dominates, | 
 He never divides, but always makes an indivisible outcome. 
 
 X. FIRE ASSIMILATES. 
 
 The living creatures in the Book of Ezekiel are said to be 
 in ‘‘ their appearance like burning coals of fire, and like the 
 appearance of lamps: it went up and down among the living 
 creatures ; and the fire was bright, and out of the fire went 
 
 forth lightning ” (Ezekiel i. 13). They were what they were _ os 
 because of the “‘ Spirit’ which was “in them” (Ezekiel x. 17), 
 for He is the ‘IT ”’ which went up and down among them. : 
 
 Matthew Henry says, ‘‘ Fire makes all it seizes like itself.” 
 The Spirit takes hold of what we are and makes us what He 
 is. ‘‘ Why are your eyes so blue ?” said one to a blue-eyed _ 
 child. She replied, ‘“‘ I guess it is because I looks up to the 
 
 blue sky.” The blue of heaven was seen in the eyes of earth. _ “ 
 
~ 
 
 THE FIRE. a 127 
 
 _- “ Whatsoever is commanded by the God of heaven, let it 
 be done exactly’ (Ezra vii. 23, R.v.) ‘“ Exactly” is the | 
 Revised Version, and it expresses more than the “ diligently ” 
 of the ordinary version. Exactly, that is, a perfect corre- 
 spondence. Thus when Moses was commanded to make the 
 
 - Tabernacle, he was definitely enjoined—‘‘See thou make 
 all things according to the pattern shewed to thee in the » 
 mount ”’ (Hebrews viii. 5). The same principle holds good in 
 _ the holy life to which we are called, ‘‘ Like as He Who called 
 you is holy, be ye yourselves also holy in all manner of living ; 
 ~ because it is written, Ye shall be holy; for I am holy ” (1. Pet. 
 i. 15, 16,R.V.) Because we are holy in Christ, we are expected 
 to be holy in all manner of conversation, and this is possible 
 as the unction of the Holy One rests upon us. “I want to 
 ___be clean within,’’ cried a fashionable dressed young woman, 
 
 as she in soul-agony was endeavouring to get back to the 
 Lord. There was a defiling presence which debarred the 
 presence of the Lord. The heart must be cleansed before 
 there can be ‘‘ the incoming Spirit in His fulness.” A man 
 was diligently rubbing at a window-pane, and being short- 
 sighted, did not see that the dirt was on the inside, till someone 
 shouted to him, ‘‘ The window is dirty. inside.’ When the 
 inside—the heart—is cleansed, then the light streams into the 
 room, and makes it luminous. John the Baptist was a bright | 
 and shining lamp—‘‘ He was the lamp that burneth and 
 shineth ”’ (John v. 35, R.V.) The cause of his brightness and 
 _ burning is found in the Holy Spirit, for he was filled with Him 
 from his birth (Luke i. 15). Would that it could be said, that 
 from the spiritual birth of every child of God he is filled with 
 the Spirit. He alone can make us like Himself, and He will 
 if we will let Him. : 
 
 XI. FIRE TESTS. 
 
 When the Lord appeared to the seven Churches His 
 searching eyes are said to be “a flame of fire’”’ (Revelation 
 i. 14); when believers are made manifest at the judgment 
 seat of Christ, their works will go through a baptism of fire, 
 to test their quality (1. Corinthians ii. 13-15); and the 
 Lord tests the faith of His people, that its reliability and 
 
 ~ 
 
See x 
 
 128 EMBLEMS OF THE HoLy SPIRIT. 
 
 strength may be made known (I. Peter i. 7). Work, faith 
 
 and character are the three things which are tested in the 
 above Scriptures. Let us look at the testing of faith and see 
 how the Spirit puts it under pressure. Every cable which is 
 used for the anchor on board British ships is put under great 
 hydraulic strain, and when it stands the standard gauge, it is 
 stamped by the Board of Trade as being fit for service. The 
 Lord qualifies His servants by the fire of trial. He tests our 
 faith to find out its genuineness, whether we are like the 
 children of Ephraim, who “‘ turned back in the day of battle,” 
 and why ? Because they ‘‘ kept not the covenant of God” 
 (Psalm Ixxviii. 9, 10). He tests our faith to manifest its 
 degree, to see if we have “so great faith” like the Centurion’s 
 (Matthew viii. 10), a “ great faith” like the Syro-phenician 
 woman’s (Matthew xv. 28), or only a “‘little faith” like 
 Peter’s (Matthew xiv. 31). And He tests our faith that we 
 may become more fruitful, and that He may reward in the 
 future. 
 
 “Ts not the way to heavenly gain through earthly grief and loss ? 
 Rest must be won by toil and pain. The crown repays the Cross. 
 As woods when shaken by the breeze, take deeper, firmer root, 
 
 As winter’s frosts but: make the trees abound in summer fruit; _ 
 So every Heaven-sent pang and throe, that Christian firmness tries, 
 But nerves us for our work below, and forms us for the skies.”’ 
 
 XII. FrRE ILLUMINATES. 
 
 “He led them... . all the night with a light of fire”’ 
 (Psalm Ixxviii. 14). The luminosity of His presence was their 
 joy and warmth. Very suggestive is the expression “light of 
 fire.’ We must have the luminosity of the Spirit if we would 
 be luminaries for the Lord. The light of a joyful face comes 
 from the kindling communion of the Lord’s presence, as 
 Moses’ face demonstrates (Exodus xxxiv. 35); the light of 
 an intelligent expression, comes from the fire of the Spirit’s 
 illumination as Paul expresses (Eph. i. 17, 18) ; the light of 
 a kindly heart is the outcome of the flame of Christ’s love, as 
 Mary of Bethany illustrates (John xu. 3) ; the light of a 
 beaming hope is resultant from an inspiring revelation, as 
 Abraham unfolds (Hebrews xi. 8-10) ; the light of a shining 
 
 ¢ om 
 > ie 
 a 
 
THE Fire. 129 
 
 countenance comes from the inward feeder of the Spirit’s 
 
 blessing, as Stephen shows (Acts vi. 15); the light of a burn- 
 
 ing zeal has its source in the flame of the glowing Word, as 
 Jeremiah declares (Jeremiah xx. 9) ; and the light of a faithful 
 testimony is ignited at the altar of Christ’s consuming 
 sacrifice, as the early Christians manifest (Acts viii. 4, 5). | 
 One of the outcomes of a Spirit-filled life is a new illu- 
 mination to understand God’s Word. A sister in New York 
 tersely put it, when she said, ‘‘ His Word is a new book now, 
 and what was uninteresting and difficult is easy and soul- 
 absorbing.”. When He shines within by a new revelation, we 
 have eyesight to see the truth of what is already revealed. 
 
 XIII. FrRE MOVES. 
 
 “Who maketh .... His ministers a flaming fire’ (Psalm 
 civ. 4), or a “ kindling ’”’ or “ blazing flame.’ The flaming 
 tongue is the product of the kindling Spirit. He gives— 
 ‘Tongues of fire and hearts of love, 
 To preach the reconciling Word.’’ 
 The following too sadly illustrates what we find in too many 
 Churches. A minister describes his experience in the follow- 
 _ing allegorical language :— 
 
 “A man had a factory! 
 
 “ He walked round the outside and then walked round the 
 inside. There were the shafts, all properly set, the cogs, all 
 sharp and clean, the great engine all complete. The machinery 
 was all there, but it didn’t move a spoke. 
 
 “He was looking disgustedly at the factory when a man_ 
 came up and said, ‘ Your factory >’? ‘ Yes,’ he replied. 
 
 ‘“““ What do you make?’ ‘That’s the trouble: I don’t 
 make anything.’ . 
 
 ©) Doesn't it run 2): *' No,’ 
 
 “““What’s the matter with it >? ‘I don’t know.’ 
 
 ““ Ah,’ said the man, ‘ Pll tell you ; you want to get some 
 hook-nosed oil-cans, and some imported oil,’ and he employed 
 _men to go round and oil the machinery and all the bearings. 
 
 “Then he came down again, walked round inside and 
 outside. Nothing moved. A man came up to him and said, 
 ‘ Your factory ?? ‘ Yes,’ he replied. y 
 
130 EMBLEMS OF THE HOLY SPIRIT. 
 
 “What do you make?’ ‘ Don’t make anything.’ 
 a ON tc 4t TUNG Occ awOs: | 
 ‘“‘¢ What’s the matter ?? ‘I don’t know.’ 
 
 “Tl tell you; you want to fresco it—side walls and 
 
 ceiling—and I would recommend you to put a couple of bare- 
 footed angels with trumpets eternally ready to blow—and do 
 it properly.’ 
 
 ‘“So he put workmen in and frescoed the factory, putting 
 a couple of angels on the ceiling, with trumpets at their lips 
 ready to blow. 
 
 “Then he came down and looked it over again, but still 
 it did not move, and while he was looking a man came up 
 and said, ‘ Your factory ?’ ‘ Yes.’ 
 
 ““* What do you make ?’ ‘ Nothing.’ 
 
 ‘CCWhy 2: Don tit run ?’.- No,’ 
 
 ‘““« What’s the matter ?? ‘I don’t know.’ 
 
 ““« Ah” said he ‘I'll tell you. It has no steeple. You 
 
 want to put up a nice steeple on one of the corners, and Pde: 
 advise you to put in a fine pipe-organ, and get a quartette 
 
 choir at the same time.’ 
 
 ‘So he set men to work, got the steeple up, with a chime 
 - of bells that was marvellous, put in a pipe-organ with lots of 
 pipes, got a quartette choir that would beat anything you 
 ever heard, specially on the ‘ Amen.’ 
 
 ‘Then the man came down, saw the steeple and the 
 
 organ, and heard the choir and the chimes. But not a thing 
 
 moved. 
 ‘“« This your factory ?’ said a man who came up. ‘Yes.’ 
 ““* What do you make ?’ ‘ Nothing.’ <i 
 
 “*« What’s the matter 2’ ‘ Don’t know.’ 
 “© Toes it run ?’ ‘* No.’ 
 
 CAN he said, ‘ you want a eee of the thing taken. 
 
 Get a photographer to take a picture, have a lot of big copies 
 made and framed and hung up all round—in the railway 
 stations, in the hotels, in the barbers’ shops, and so on, telling 
 all about the time the thing is expected to move. Say it will 
 
 move at 11 o’clock in the morning and 7 o’clock at night, and - 
 
 the people will come to see it move.’ 
 
 PS 
 ey, me 
 ey 
 
 “al 
 
 an ” 
 
 5 Oe Sas neg a See Nee 
 gr ER EN ee ae 
 
THE FIRE, “ T3r7- 
 
 “So he got a great big picture taken, and had copies hung 
 up at all the places the man told him about. : 
 
 “ Then he came down, walked round inside and out ; ‘but 
 couldn’t see a hair moving. He was perfectly disgusted. 
 Not a cog trembled ! 
 
 “ Just then a working man came up, a hard-handed man. 
 He took off his hat—he was very polite—and said, ‘ Beg 
 _ pardon, sir, is this your factory 
 ac Who told you to ask me that ?’ grunted the owner of 
 the factory. 
 
 “ “ Beg pardon, but is that your factory ?’ repeated the 
 man. ‘ Yes,’ 
 
 “ “What do you make ?? ‘ Don’t make anything.’ 
 
 “ “Don’t it run?’ ‘Run! No, it don’t run at all—except . 
 into debt !’ 
 
 =), What's the matter, sir 2” .."I don’t know. A°man 
 told me to get. some hook-nosed oil-cans—and there they are. 
 Another man told me to fresco it, and put in a couple of 
 angels. I frescoed it, and if you will come in and have a look 
 you will see two bare-footed angels on the ceiling ready to 
 blow their trumpets. : 
 
 ~ “ Another man told me to put on a steeple, to get a pipe- 
 _ organ, to engage a quartette choir, and I did. Do you hear 
 those chimes ? See that organ ? Listen to that choir chasing 
 that “Amen” up and down! Another man told me to get 
 a photograph taken and hung up. I have hung itup! But 
 the machinery don’t move a spoke, and I am disgusted with 
 the whole business.’ | 
 
 " * Well,’ said the working man, ‘ pardon me, sir. I have 
 never been to school, and I don’t know anything about those - 
 angels ; but I would like to ask you one question: Did you 
 ever put any fire under the boiler ?’ 
 
 “Why, I never thought of that.’ 
 
 “* Well, said the working man, “it you will take the 
 chances—it will scare the choir, likely—I will put some fire 
 under the boiler.’ 
 
132 EMBLEMS OF THE HOLY SPIRIT. 
 
 “<Oh, said the man, ‘go ahead. Move it somehow. 
 Make something of it, if it’s only ashes !’ 
 
 “So the working man went inside, took off his coat, 
 opened the door of the furnace, put in the wood, threw on the 
 petroleum, put in the coal, lighted a match, got the fire going, 
 set on the draughts, shovelled in some more coal, and pulled 
 back the throttle valves. The steam rushed into the cylinder, 
 hit the end of the piston rod, the great wheel began to tremble, 
 it revolved, and the machinery all over the factory began to 
 move. A little more coal—and more—and more—and more, 
 while faster—and faster—and faster went the machinery. 
 The quartette choir got scared, and went out of the back door. 
 The whole machinery was moving. Something had happened. 
 Praise the Lord !’’ . | 
 
 - Some few years ago I related the above in one of the 
 most fashionable places of worship in Philadelphia. At the 
 close of the service, the Secretary of the Church said to me, 
 “Mr. Marsh, without knowing it, you have described the sad 
 condition of the Church here. We are rich financially, but 
 poor spiritually ; as you see we have a palatial building and 
 a fashionable congregation. We have a professional paid 
 quartette and a skilled organist, but none of them are con- 
 verted. Everything about the church building is elaborate 
 and expensive, but there are no conversions, and the majority 
 don’t want them. Your sermon would displease many, but 
 the spiritually-minded would thank God for it. We want the 
 
 fire of the Holy Spirit to burn up the rubbish, and to move 
 
 the machinery of the Church. Pray for us.” 
 
 Not knowing the inner life of the Church I was not in a 
 position to say whether the statements were absolutely cor- 
 rect, although the brother spoke in no fault-finding way, but 
 as one who had a burden on his heart. This one thing we all 
 need to ask ourselves, ‘““AmI right? Is my life adjusted to 
 the Spirit? Is my heart pure? Am I living to God’s 
 glory ? Am I filled with the Spirit ? Does the fire of His 
 love glow in my heart ? Does His grace beautify my char- 
 acter? Has His gentleness made me great ? Am I moved 
 as I look on the great mass of heathendom ? Have I kept 
 back part of the price? Does Christ dwell in my heart ? 
 
THE FIRE. | . 133 
 Do I love my brethren with a pure heart fervently? Am I 
 
 sweet in temper, righteous in business, and loving in the 
 home? Do I lift up the fallen ?” 
 
 XIV. FIRE ASCENDS. 
 
 The burnt-offering is sometimes called ‘‘ the ascending 
 offering,’ because the word “‘ holah’’ means to ascend. There 
 are many words for ‘“‘ burn’’ in the Old Testament. There 
 are two words found in relation to the sin and burnt-offerings. - 
 The word for burn in connection with the sin-offering means 
 to utterly consume as with fiery judgment (Leviticus iv. 12). 
 and is frequently so used (Isaiah i. 7; Genesis xxxvill. 24 ; 
 Joshua vii. 15) ; but the word which is connected with the 
 burnt-offering means to burn as incense and then to ascend 
 as fragrance, hence, the word in its several relations is ren- 
 dered “‘ burn incense’”’ (1. Chronicles xxi. 13), “‘ perfumed ”’ 
 (Canticles iii. 6). The word “ burnt-offering”’ also might be 
 rendered ‘‘ ascending-offering.”’ The word is rendered “ as 
 cent’’ (1. Kings x. 5), and “go up” (Ezekiel xl. 26). The 
 Spirit of God is not only the Spirit of Burning to consume, but 
 He is also the Spirit of worship to make our priestly service 
 well-pleasing to the Lord. The Apostle Paul was attracted by 
 the ‘‘ prize of the high calling’ without, and was fired by the 
 holy impulse of the Spirit within, hence, he was the man he 
 was. ‘‘ The high calling of God in Christ ’”’ might be rendered 
 ‘the upward calling’ (Philippians ii. 14). The Greek word 
 ‘ano,’ rendered ‘‘ high,’ means upward or that which is on 
 the top. The word is translated “‘ bvim”’ in speaking of the 
 water-pots filled to the top (John ii. 7), “ above’ where Christ 
 says, ‘‘I am from above” (John viii. 23), and “ up’’ when 
 Christ is said to lift ‘‘ up His eyes’’ (John xi. 41). Paul also 
 uses the word twice in his letters to the Colossians, when he 
 exhorts the saints to ‘‘ seek those things which are above,”’ and 
 to set their “‘ affection on things above’’ (Colossians ili. I, 2). 
 ' This upward life is the result of the ascending grace of the 
 Spirit. He fixes our affection Christward, and causes the 
 mind to have communion with Him. It is said that Michael 
 Angelo, after painting the Sistine ceiling, found the habit of 
 looking upward so natural that he could not read a book ‘or 
 
pt 
 
 Snag apiiraeclia 
 Adeeb 
 
 et 
 
 sy 
 
 ee 3 Thon: “Who as ear icon above, 
 The pure celestial fire to impart, 
 lRinale a flame of sacred love | 
 On the mean altar of my heart. 
 
 hee “ There let it for Thy glory burn 
 With inextinguishable blaze, 
 And trembling to its source return _ 
 ‘In humble prayer and fervent praise.” 
 
| Syllabus of ee 
 The Rain as an Emblem of the Holy Spirit. 
 
 The three rains of Palestine: winter, latter, and former. 
 
 rains (Hosea vi. 3)—The threefold work of the Spirit—The 
 
 coloured man’s prayer—I. The rain as a minster of judgment 
 —The Lord’s dealing in chastisement—‘‘ Weak”: a sevenfold 
 loss—“‘ Sickly”’: sickness often caused by sin—‘‘ Sleep” : 
 cases in point—Why the woman thrashed the boy—II. The 
 vain a bringer of blessing—A wonderful promise (Leviticus 
 XXvi. 3-12)—A bunch of “I will’s’”—Rain: a hand which 
 proclaimed its coming—“ The vision was upon him ’’—Rain 
 
 is timely in its arrival: “in His season ’’ (Deut. xxviii. 12)— 
 “In due time” and “fully come’’—Seven alls—Rain is 
 nourishing in its ministry: “the rain doth nourish”’ (Isaiah 
 
 xliv. 14)—Use of the word “ nourish ”’—Rain is refreshing in 
 its blessing (Isaiah lv. 10)—Brainerd on a life of fellow- 
 ship—Rain is plentiful in its supply (Psalm Ixviii. 9)—The 
 two women and their different sized jugs. 
 
 THE RAIN. 
 
 E shall come unto us as the rain, as the latter and 
 , H former rain upon the earth”’ (Hosea vi. 3). Rother- 
 ham’s translation is, ““ That He may come upon us like a 
 downpour, like the harvest rain and the seed rain of the 
 land.” There is a similar verse in Joel ii. 23: ‘‘ He hath 
 given you the former rain moderately, and He will cause to - 
 “come down for you the rain, the former rain, and the latter 
 rain in the first month.” There are three Hebrew words for | 
 the rains, as Dr. Geikie remarks, ‘‘ of different seasons, and 
 these, very strikingly, are all found in one verse in Hosea. 
 
 _ He will come unto us as the heavy winter rain (Geshem), as 
 
 135 
 
136 EMBLEMS OF THE HoLry Spirit. 
 
 the latter rain (Malkosh), and the former rain (Yoreh) upon — 
 the earth—come, that is, in fulness of blessing, like the triple 
 rainfall that covers the earth with corn. In Joel, also, the 
 three occur together. ‘‘ He will cause to come down for you 
 the heavy winter rain (Geshem), the early rain (Moreh), and 
 the latter rain (Malkosh) as in former times, and the floors 
 shall be full of wheat.’’ The translation of the beautiful 
 description of spring in Canticles 1. II is not true to nature, 
 for the flowers appear on the earth, and the time of the 
 singing of birds comes, at least six weeks before the rain is 
 over and gone. It is when the heavy winter rain ceases, and 
 the warm spring weather begins, that the flowers appear, 
 but it is precisely during this time that, at intervals, the latter 
 rain falls. ... The first, or early rain, moistens the land, fitting A 
 it for the reception of seed, and is thus the signal for the a 
 commencement of ploughing. It generally begins in October . 
 or November, falling at intervals till December. The plentiful — 
 winter tains which soak the earth, fill the cisterns and pools, 
 and replenish the springs, come, also at intervals, from the : 
 
 middle of December to March. The latter, or spring rain, . 
 which fills out the ears of corn, enables it to withstand the 
 drought before harvest, lasts, with light rains between, 
 
 from the middle of March till the rains finally cease in April =. 
 or May.” Be 
 i There are four Sedna words for rain. First, a general a 
 one, as found in Deuteronomy xxxii. 2: “ My doctrine shall x 
 
 drop as the rain.” Second, ‘“ Yoreh’”’ and “ Moreh,” which 
 are used to express the former rain, which is necessary to 
 prepare the ground for ploughing and seed-planting. “ Yoreh” 
 is rendered “‘ first rain’ in Deuteronomy xi. 14, and “‘ former” 
 in Jeremiah v. 24; “ Moreh”’ is translated “the rain” in 
 Psalm Ixxxiv. 6, and “ former rain” in Joel il. 23. 
 
 ‘““Geshem”’ is the word used of the heavy winter rains, 
 and is rendered ‘‘ great rain” and “much rain” in Ezra 
 x. 9, 13, and is used to describe the rain of the flood, and is Re 
 translated ‘‘ shower”? in Ezekiel xiii. II, 13 ; xxxiv. 26. ABs 
 word signifies an abundance. a 
 
 ‘“‘ Malkosh’’ is always rendered “latter vain” in all the 
 eight places where it occurs (Deuteronomy xi. 14; Job 
 
THE RAIN. | 139- 
 
 xxix. 23; Proverbs xvi. 15 ; Jeremiah iii. 3; v. 24; Hosea 
 vi. 3; Joel ii. 23; Zechariah x. I). 
 
 The three rains are very suggestive in their spiritual 
 application, as we think of them in their natural setting. 
 The former rain finds its correspondence in the Spirit’s initial 
 work of conviction. He must prepare the heart for the 
 plough of God’s Word to break up the fallow ground of a 
 degenerate condition, and plant within it the life-producing © 
 seed of the truth; then there is the requisite supply of the 
 abundance of the Spirit’s mighty power, that every want in 
 the life may be filled up ; and then there is the essential work 
 of the quiet operation of the Spirit in bringing to perfection 
 - the full character of a consecrated life in the Spirit, that the 
 full fruit of Himself may be seen. 
 
 How many there are who fail to have the latter rain 
 which is productive of a full Christian life, because they have 
 not had the abundant supply of the overflowing shower of 
 the Spirit’s inundating grace. Do we not need to pray for 
 the abundant and latter rain ? A coloured man in a prayer 
 meeting, which had been convened to pray for rain, prayed 
 the following prayer: ‘‘ We pray for rain, Lord, for rain we 
 pray. We don’t pray for a drizzling, fizzling rain, but for a 
 regular down-comer, gully-washer, and ground-soaker !” 
 When we are willing for the Lord to fulfil His promise to send 
 the abundant rain of His power, and the fructifying shower 
 of His grace, He always soaks us with His love, There are 
 no half measures with God, because our God is no God of 
 half measures. 
 
 In calling attention to rain as an emblem of the Holy 
 _ Spirit, we shall note its association in God’s Word. 
 
 I. RAIN IS A MINISTER OF JUDGMENT. 
 
 Sometimes the absence of rain is a sign of God’s judgment 
 _ against sin, hence, in the time of Ahab’s wicked reign, there 
 was no rain for three and a half years (1. Kings xvii. 1), and 
 Solomon recognized in his prayer that the absence of rain 
 might be “ because they have sinned” (I. Kings vill. 35 ; 
 11. Chronicles vi. 26; vii. 13). On the other hand a 
 devastating rain causing disaster and dismay was a sign of 
 
138 EMBLEMS OF THE HOLy Spirit. 
 
 God’s judgment, as in the case of the F lood, when “ the rain 
 (the ee rain) was upon the earth forty days and. forty 
 
 nights’ (Genesis vii. 12). Of the rain of hail which came 
 
 down upon Egypt in judgment, it is said, ‘‘ There was none 
 like it in all the land of Egypt since it became a nation” 
 (Exodus ix. 23, 24, 34). In the days of Samuel the prophet 
 _ he called for the great rain, which did not usually come in the 
 time of harvest, because of the people’s “‘ wickedness,” and 
 the consequence was, “ the people greatly feared the Lord of 
 Samuel” (1. Samuel xii. 17, 18). Against Israel’s great 
 
 enemy, Gog, in the latter times, the Lord declares, ““I will 
 rain upon him, and upon his bands, and upon the many people 
 
 that are with him, an overflowing rain, and great hailstones, 
 
 fire, and brimstone ”’ (Ezekiel xxxviiil. 22) ; and of the man 
 
 who in his self-confidence will not build upon the Rock of 
 
 Christ and His Word, but in his self-confidence builds upon 
 the sand of his self-sufficiency, we read: “ Everyone that 
 heareth these sayings of Mine, and doeth them not, he shall — 
 be likened unto a foolish man, who built his house upon the © 
 
 sand: and the rain descended, and the floods came, and the 
 winds blew, and beat upon that house; and it fell: and great 
 was the fall of it’’ (Matthew vii. 26, 27). 
 
 The Holy Spirit often has to deal in judgment with God’s 
 
 children. He does not deal in judgment with us to our — 
 condemnation as sinners, but He does deal with us in chastise-. 
 ment to our cleansing as saints. We have an impressive 
 
 example in His dealing with “many’’ in the Church at 
 Corinth, of whom we read: “ For this cause many are weak 
 and sickly among you, and many sleep. For af we would 
 judge ourselves, we should not be judged. But when we are 
 judged, we are chastened of the Lord, that we should not be 
 condemned with the world.’ (1. Corinthians xi. 30-32). Mark 
 
 the three words which describe the condition of the capsnegat . 
 
 dd 66 
 
 saints—‘‘ weak,” “sickly,” “sleep.” 
 
 ““ Weak’ denotes loss of power, spiritual weakness. There 
 is always a cause for spiritual weakness. There are many 
 kinds of power which may be lost. The power of consecration 
 will be lost by compromise, as Abram found when he went 
 
 down to Egypt, instead of staying with God in Bethel (Gen. — 
 
 a) 
 
 Re Rhcaiech ays Roach eat falar 
 
 f 
 te iene rita Sa 
 
 a 
 ce 
 pie 
 Bs 
 aa 
 Bs 
 at 
 peat 
 nN 
 2 
 ri 
 = 
 
 s 
 
 x 
 
 5 
 
 sins 
 te ae 
 Ss eine a 
 
 5 
 oot 
 
 ERSTE Ss Bat a tee Saat 
 
 Pe ae ee PE eee oe 
 
 x Soe Se 
 
Tue Rar. | | 139 
 
 xii. 10; xiii. 1-4); the power of testimony will be lost by 
 worldly association, as Lot discovered in Sodom, when he was 
 rebuked by the Sodomites (Genesis xix. 9, 14) ; the power of 
 a clear conscience will be lost by self-scheming, as Jacob 
 found, when he was haunted by his wrong against his brother 
 Esau (Genesis xxxii. 6-8) ; the power of victory will be lost by 
 fleshly indulgence, as Samson experienced when he lost his 
 locks of power, through lying in the lap of Delilah (Judges 
 “xvi. 16-21) ; the power of faith will be lost by trusting in the 
 human instead of the Divine, as Jehoshaphat illustrates when 
 he joined affinity with Ahab (t. Chronicles xviii.) ; how 
 
 _ different was the case when he trusted the Lord and got the 
 
 victory over Ammon and Moab (11. Chronicles xx.) ; the power 
 of joy will be lost by sin, as David discovered when he lost the 
 joy of God’s salvation through his wrong doing with Bath- 
 sheba (Psalm li. 12. See title of Psalm) ; and the fower of 
 unity will leak out, as is demonstrated in the case of the 
 Church at Corinth, by their sectional action, their party 
 spirit, the big head of pride, allowance of evil, quarrelsome 
 contentions, and carnality of disposition (1. Cor. i. II-13 ; 
 Soil. I-45 Vv. 630 Vi. 1-7). 
 
 The many at Corinth were not only “ weak’ in spiritual 
 power, but some were “sickly.” The sickness was un- 
 
 -_ doubtedly bodily sickness. Sickness may arise from consti- 
 
 - tutional causes, from contact with infection or contagion, 
 but in many instances with God’s children, I do not say ail, 
 the cause may be permissable in discipline. There are many 
 promises of protection from sickness and disease to God’s 
 children, such as the gist Psalm; and He promised Israel 
 none of the diseases of Egypt should come upon them if they 
 obeyed Him, which implied on the other hand, they would 
 come upon them if they failed to obey Him (Exodus xv. 26). 
 It may be said believers in Christ are not under law, but 
 under grace ; but we are under the Lord, and therefore have 
 greater responsibility, because we have greater privileges. 
 There are two things we are not to do with His judicial act in 
  chastisement, we are not to despise it by self-assertiveness 
 and non-recognition, and we are not to faint under it through 
 _ discouragement and fear, but to remember the end in view, 
 
I40 EMBLEMS OF THE HOLY SPIRIT. 
 
 “namely, to prevent the cause and to yield the peaceable fruits 
 of righteousness (Hebrews xii. 5-II). i 
 Yet another act in the discipline is stated in the case of 
 
 the Corinthians, ‘‘ Many sleep.” The sleep here is the sleep of 
 death. The earthly life of usefulness was cut short. Parallel 
 
 cases may be those of Ananias and Sapphira, and the brother 
 mentioned ini. John v. 16. Many a Christian worker has had 
 the candlestick of his testimony removed or put out because 
 of disloyalty to his Lord. 
 
 The Lord often seems to deal in a hard manner with His 
 children, while He leaves the worldling to his sin and folly. 
 Two boys on one occasion were splashing themselves with 
 mud, as they jumped up and down in some pools of filthy 
 water. Their clothes were being spoiled, and they made them- 
 selves liable to take cold by being wet. Suddenly a woman 
 rushed out of a house near by, and took hold of one of the 
 boys, and commenced to trounce him severely, to his pain 
 and distress. When she finished, and the boy was sobbing 
 off to bed to think over the situation, she was asked, 
 
 ‘“Why did you not thrash the other boy?’ “Oh! he is_ ‘ ay 
 
 nothing to me. He is not my boy, the other was.” The 
 mother’s love expressed itself vigorously in the needed 
 personal application, although it made her heart bleed sorely, 
 because the boy was her own. So the Lord in the love of 
 His heart’s care, often has to give us the rod’s share. It 
 hurts Him to hurt us, but we should be more hurt if we 
 were not hurt. He hurts to heal and not to harm. He 
 sifts to winnow away the chaff, and to conserve the wheat. 
 He frowns to make us smile. He takes away to give us more. 
 He burns to bless.. He kills to make alive. He chastens to 
 make us chaste. 
 
 II. RAIN, A BRINGER OF BLESSING. 
 
 One of the promises of God to Israel, upon their obedience 
 to His Word, was: ‘‘ If ye walk in My statutes, and keep My 
 commandments, and do them; then I will give you rain in 
 due season, and the land shall yield her increase, and the 
 trees of the field shall yield their fruit. And your threshing 
 
 shall reach unto the vintage, and the vintage shall reach unto © 
 
” 
 
 THE RAIN. I4I 
 
 the sowing time: and ye shall eat your bread to the full, and 
 dwell in your land safely. And I will give peace in the land, 
 and ye shall lie down, and none shall make you afraid: and 
 _ y will rid evil beasts out of the land, neither shall the sword. 
 go through your land. And ye shall chase your enemies, and 
 they shall fall before you by the sword. And five of you shall 
 chase an hundred, and an hundred of you shall put ten 
 thousand to flight : and your enemies shall fall before you by. 
 the sword. For I will have respect unto you, and make you 3 
 fruitful, and multiply you, and establish My covenant with 
 you. And ye shall eat old store, and bring forth the old 
 because of the new. And I will set My tabernacle among 
 you: and My soul shall not abhor you. And I will walk 
 among you, and will be your God, and ye shall be My people ” 
 (Leviticus xxvi. 3-12). Here are seven “ T will’s’”’ of precious 
 and pregnant promises, which are fulfilled in the life of 
 obedience. 
 
 The ‘I will” of Abundance— I will give you rain in due 
 season, and the land shall yield her increase.” The produc- 
 tiveness of the Spirit is always secured when there is the 
 | practice of God’s commands. Precepts fulfilled will command 
 the promises to be filled to the full. 
 
 The “I will” of Peace—‘‘ I will give peace in the land.” 
 Encircled in the peace of God, and garrisoned by the God of 
 Peace, no disturbing foe can alarm us and no distressing care 
 
 can harm us, for they must pass Him before they can reach 
 us. 
 
 The “I will” of Extermination—“ I will rid evil beasts 
 out of the land.” The evil beasts of pride, impurity and 
 selfishness cannot be allowed to prowl around in the land of 
 the Spirit-possessed heart. taht 
 
 The ‘I will” of Love— I will have respect unto VOU: 
 
 The “I will” of Presence—‘I will set My tabernacle — 
 among you.” : 
 
 The “I will” of Power—‘ I will walk among you.” 
 
 The “I will” of Fellowship—‘ And will be a God unto 
 you,” &c, ; 
 
 Rain: a hand which proclaimed tts coming. “There: is 
 the sound of abundance of rain,” said the man of faith to the 
 
142 | EMBLEMS OF THE Hoty Spirir. 
 
 wicked Ahab, when there was no visible sign of it. Then with — 
 
 head bowed between his knees, he prayed in the intensity 
 of earnest supplication (James vy. 18) till the answer came. 
 Seven times he told his servant to go and look and see if 
 
 there were any rain clouds visible. At last he came and said, — 
 
 " There was the sign of a cloud like a man’s hand,” which 
 was the precursor of the “great rain” which followed 
 (1. Kings xviii. 41-45). The cloud like a man’s hand, and the 
 prophetic word of Elijah coupled itself in my mind with a 
 ‘greater blessing and other hands. I refer to the uplifted 
 hands, the pierced hands of Calvary, which were held over 
 His disciples as Christ told them of the coming of the Holy 
 Spirit. Those pierced and raised hands of Calvary’s Lord, 
 were the guarantee of the shower of the Spirit’s rain of 
 
 blessing. The Calvary of Christ’s atonement brought the . 
 
 Pentecost of the Spirit’s bestowment. The pierced hands 
 of Jesus secured for us the powerful hands of the Spirit’s 
 equipment. 
 
 Ralph Connor describes one of his characters, having a 
 
 PI ae tol 
 
 ‘ 
 ote 
 
 . 4s eer 
 * ye SN a re er RATS 
 Ke Ms) aes ee a ee aS 2c in 
 
 = 
 
 > 
 COR WP ahaa 
 a ert SF 
 
 = rs ey 
 Raia! hen 2 
 
 2 ‘ pe . = 
 De EO tee TE 
 = nt Cn Oysct . he “ bates = ae 
 
 terrible conflict with himself as he pleaded in prayer that he _ a 
 
 might avenge himself against one who had done his brother 
 a grievous injury, and upon whom he wanted vengeance. 
 
 “Let me go, O Lord! Let me go!” He pleaded now © 
 
 in Gaelic and again in English. ‘Let not this man be 
 escaping his just punishment. Grant me this, O Lord! 
 Let me smite him but once!’ Then after a pause came the 
 words, ‘ Vengeance is Mine, saith the Lord! Vengeance is 
 Mine!’ Ay, it is the true word! But, let not this man of 
 Belial, this Papist, escape!’ Then again, like a refrain, 
 would come the words, “ Vengeance is Mine, Vengeance is 
 Mine ”’ in ever-deeper agony, till throwing himself on his face, 
 he lay a long time. 
 
 Suddenly he arose to his knees and so remained, looking - 
 
 steadfastly before him into the woods. The wind came 
 sighing through the pines with a wail and a sob. Macdonald 
 fell on his face again. The Vision was upon him. “ Ah, 
 Lord, it is the bloody hands and feet I see. It is enough. ... 
 It is not forme. The Lord will do His own work.” 
 As the Lord Jesus ever reminded His own of the necessity 
 
Tue Raw. 143 
 
 of His death to secure the Spirit’s blessing (John iii. 14, 15 : 
 vii. 37-39) ; so the Spirit ever leads us back to that death 
 
 for inspiration and-incentive, for that death is not only the 
 killer of all hate, as illustrated in Macdonald Bhain, it is the 
 securer of all blessing, the igniter of all holiness, the essence 
 of all love, the soul of all sacrifice, and the bliss of all joy. 
 Rain ts tmely in tts arrival. “ The Lord shall open unto 
 thee His good treasure, the heaven to give the rain unto thy 
 land in His season, and to bless all the work of thy hand” 
 (Deuteronomy xxviii. 12; Leviticus xxvi. 4; Deuteronomy 
 xi, 14). “In his season,” or as in other places, ‘‘in due 
 season,’ that is, at the appointed time. The Lord’s blessings 
 are always on time and timely. This is true in nature, for 
 He gives to all “ their meat in due season”’ (Psalm civ. 27) ; 
 at the appointed time Christ, as the provision of God’s grace, 
 died to atone for sin, for we read, ‘‘ In due time Christ died for 
 
 _the ungodly ’’ (Romans v. 6) ; and of the day of Pentecost we 
 
 read, ‘“‘ When ‘it’ was fully come’”’ (Acts ii. 1), the disciples 
 were “‘ all filled with the Holy Ghost.’ We do not need now 
 to wait for a Pentecost, for Pentecost is waiting on us. The 
 
 Spirit is ready with His grace to bless, waiting with His 
 
 power to equip, efficient in His strength to overcome, and 
 standing to supply every need. One of the most remarkable 
 passages of God’s Word is 11. Corinthians ix. 8, II (verses 9 
 and 10 are a parenthesis): ‘‘ It is the passages of the seven 
 alls.’ It might be paraphrased as follows :—‘‘ God is able 
 to make—- 
 
 “ All grace to abound towards you, that ye having at 
 ne all. times, 
 all-sufficiency, in 
 all emergencies, may abound in- 
 all good work. Being enriched in 
 all things to | 
 all bountifulness.”’ 
 
 Rain 1s nourishing in tts minisivy. “ He planteth an ash 
 and the rain doth nourish it” (Isaiah xliv. 14). The ministry 
 of heaven’s rain maketh the trees of earth to grow by its 
 
 nourishment. The Hebrew word ‘“ nourish’? means to 
 
144 EMBLEMS OF THE Hoty Spirit. 
 
 become great. It is rendered ‘“‘ make great” in Genesis xii. 2 : 
 “ magnified” in 1. Chronicles xxix. 25, and Psalm lxix. 30; 
 “grow’’ in Numbers vi. 5; “advanced” in Esther x. 2; 
 “ excellent’’ in Isaiah xxviii. 29, and “‘ increased ”’ in Isaiah 
 ix. 3. The Spirit alone, by means of His Word, is the One 
 Who can make us great in spiritual things. He can “ make 
 us great’ in faith as He did Abraham; He can cause us to 
 be “magnified” by a consecrated life, as He magnified 
 Solomon with “ royal majesty,” for there is no royalty to be 
 compared to a holy character ; He can develop the graces of 
 His grace, which shall make us powerful in influence, even as 
 the locks of the Nazarite’s hair were allowed to “ grow’ to 
 his empowerment ; He will surely enable us to advance to 
 the higher ground of a waiting prayer-life, even as King 
 Ahasuerus “‘ advanced ”’ Mordecai to the place of nearness to 
 himself ; He will by His working lead us to the place of 
 Christian perfection, and thus bring our character into the 
 “excellent ’’ description of His own ideal, which is corre- 
 spondence to the truth ; and He will minister to us His joy, 
 so that we shall be “increased”’ with the gladness of His 
 ennobling joy. p 
 
 Rain ws refreshing in its coming. “In the light of the 
 King’s countenance is life; and his favour is as.a cloud of 
 
 the latter rain’’ (Proverbs xvi. 15). The word “favour” f 
 
 means to delight in, and to be well-pleased with. God loves 
 all men with the love of compassion, but He only loves His 
 obedient children with the love of complacency. The rain of 
 the Spirit’s favour can only make us answer to the desire of 
 God’s heart. One of His desires is to see the clean face of a 
 holy life, and hear the true voice of believing prayer. He 
 says : “ Let me see Thy countenance, let me hear Thy voice ; 
 for sweet is Thy voice, and Thy countenance is comely ” 
 
 (Song of Solomon ii. 14). Brainerd knew what this life of © 
 
 fellowship was. He writes in his diary: ‘‘ Feeling somewhat 
 of the sweetness of communion with God, and the constraining 
 force of His love, and how admirably it captivates the soul 
 and makes all the desires and affections to centre in God, I 
 set apart this day for secret fasting and prayer, to entreat 
 God to direct and bless me with regard to the great work 
 
 : eo s 
 < Loe he Oe See ae te te. os AY Ss 0. Fh tue ye Se we oP Lng ha ONE bie eas 
 Cie OE SM Behe SS oid at pei tee Re as 1s hl in eh edi eeM. 2 Sole oie 2 
 
 pee ate pe aaD iA Fa ee a toe! ¥ a * be, 7 OT rt 
 
 ay Be Sea tete in <r 
 
O05) HE Ran. oe 145 
 
 - which I have in view of preaching the Gospel. I had little 
 
 life and power in the forenoon. Near the middle of the after- 
 noon God enabled me to wrestle ardently in intercession for 
 my absent friends, but fust at night the Lord visited mar- 
 vellously in prayer. I think my soul was never in such an 
 _agony before. I felt no restraint for the treasures of Divine 
 grace were opened to me.’ Mark the words I have put in 
 italics, for they give the clue to soul refreshment. When the 
 Spirit unctionizes with His grace, we are supple in His hands, 
 and suppliants to purpose at His throne. | 
 Rain ws plentiful in its supply. The Psalmist says: 
 * Thou, O God, didst send a plentiful rain, whereby Thou 
 _ didst confirm Thine inheritance, when it was weary” (Psalm 
 Ixvili. 9). The word “ Alentiful” means copious, and is 
 rendered “willing offering” in Exodus xxxv. 29, 
 “ voluntary’ in Leviticus vii. 16, and “freely”? in Hosea 
 xiv. 4. The Lord is ever ready to give us His blessing freely. 
 If we were as willing to be blessed as the Lord is willing to 
 bless us we should be blessed indeed. We often grieve the 
 Lord by the meanness of our thought about Him, and the 
 consequence is there is leanness in our experience. If we 
 judge Him according to our conceptions, instead of believing 
 the promises of His Word, we shall have an empty larder 
 instead of a full cupboard. Two women in the East End of 
 London, during a time of great distress, were told to bring 
 jugs to receive some nourishing soup. One took a small jug 
 and the other a large one. The woman with a small jug said 
 to the woman with a large jug, ‘‘ You don’t expect to get that 
 jug filled, do you ?” 
 
 ~ Yes,’’ was the reply, “ we were told to bring a jug, the 
 size was not mentioned.” 3 
 
 ‘The women met outside of the soup kitchen and both of 
 the jugs were filled. Whereupon the woman with the small 
 jug exclaimed, ‘“ Well, well, to think you should have got 
 that big jug filled, if I had known it I would have brought a 
 big jug too !” | 
 
 “Ah?” replied the other, “ you have to suffer, you see, 
 
 because of your unbelief.” 
 : K 
 
> 
 tay of 
 * 
 
 L463 EMBLEMS OF THE Hoty Spirit. 
 
 He Who loves us freely (Hosea xiv. 4), and Who has 
 
 | forgiven us frankly (Luke vii. 42), and Who has justified us 
 
 freely (Romans iii. 24), bids us take the Water of Life freely 
 (Revelation xxi. 6); therefore let us take freely, for then we 
 shall have much to give, for as He says, ‘‘ Freely ye have 
 
 received,’ therefore “ freely give’’ (Matthew x. 8). Let us. 
 
 not doubt His willingness to give, but let us ever remember 
 the language of faith. ‘‘ He that spared not His own Son, 
 but delivered Him up for us all, how shall He not with Him 
 
 - freely give us all things >?” (Romans Vili. 32). 
 
 “Oh! Spirit of God, Whose voice I hear, 
 Sweeter than sweetest music, appealing 
 In tones of tenderness and love ; 
 Whose comforts delight my soul, and 
 Fills the temple of my heart with joy beyond compare. 
 I need Thee day by day, and each moment, LORD. 
 I sigh for greater likeness _ 
 To Him Who loved me unto death, and loves me still. 
 ’Tis Thine to lead me to Him; ’tis Thine to ope the eye, 
 To manifest His royal glories to my longing heart ; 
 *Tis Thine the slumbering saint to waken 
 And discipline this blood-touched ear 
 To hearken to my Heavenly Lover’s voice, 
 And quickly speed His summons to obey. 
 Oh! Spirit of the mighty God, uplift my faith 
 Till Heaven’s precious light shall flood my soul, 
 And the shining of my face declare 
 That I have seen the face of God.” 
 
 \ 
 
 ee 
 Cry 
 
 Oy CE 
 Or ANE ial Ae 4 
 
 Y if 
 
 pce Dae dee 
 Le ee ey Og ee eee 
 
 ~% 
 
 PERE IS ee ey eT ee AP Eee rarn Ce Rit es 
 
3 Syllabus of - 
 ‘The Atmosphere as an Emblem of the Holy Spirit. 
 
 ~ In the Spirit »—I. The Atmosphere sustains—The water 
 spider—Dr. Moffat’s question to the African—II. The Atmo- 
 sphere presses—The three times the Spirit is said to “ fall » 
 upon ’—Pressing in and pressing out—Question put to 
 Christian in House Beautiful—III. The Atmosphere protects— 
 The meteor—Works of the flesh and fruit of the Spirit—. 
 What the monks did with the endangered organ—IV. The 
 atmosphere transmits—Blessing transmitted—Saint who lost 
 her peace—Prayers transmitted—Bunyan on prayer—Gospel 
 transmitted—How the Spirit performs His work—V. The 
 atmosphere reflects—“ He shall show ”—VI.. The atmosphere 
 reveals—Seven things the Spirit reveals—How F. R. Havergal 
 saw what was needed—Simeon’s, Stephen’s and John’s 
 experiences—Boy trying to read sundial by the light of a . 
 lantern—VII. The atmosphere revives—Three important tenses 
 —Dr. Moule on Ephesians v. 18—Why the supply of water 
 ceased. 
 
 THE ATMOSPHERE. 
 
 HAT is the highest form of expression which covers 
 all the work of the Holy Spirit ? It is the sentence 
 
 “IN THE SPIRIT.” 
 
 The Holy Spirit as the Spirit of Adoption is in every believer, 
 but it is not every believer who is in the Spirit. Paul said 
 
 _ of the saints at Ephesus, that in Christ they were sealed with 
 
 the Holy Spirit (Ephesians i. 13), and yet he urges them to be 
 “filled with the Spirit,” or more correctly, “ be, being filled 
 in the Spirit.” The Spirit is here viewed, not as filling to the 
 full, as the water from the jug fills the glass, but as an element 
 in which the saints were to move, as the fish in the sea, Or as 
 the bird in the air. As the air fills the lungs because we are 
 in the air,so the Holy Spirit, as we are environed by Him, not 
 
 only fills the lungs of our spiritual being, but He environs to 
 : 147 
 
_ did it. The native replied, ‘““I love Him, Whom missionary 
 
 148. + EMBLEMS OF THE Hoty Spirit. 
 
 our protection. The atmosphere which surrounds our earth 
 is a beautiful and suggestive emblem of the Spirit’s protection 
 and grace. Let us think of what the atmosphere is and does — 
 as portraying the person and work of the Spirit. : 
 
 "eH THE ATMOSPHERE SUSTAINS. :) 
 
 The atmosphere is absolutely essential for the Sicten ee 
 of natural life. The breathing of the air yields us three- 
 - quarters of our nourishment, while the other quarter is sup- 
 plied by the food, solid and liquid. The atmosphere is the 
 
 great fund and storehouse of life to plants and animals: its 
 
 carbonic acid is the food of the former and its oxygen is the _ 
 nourishment of the latter. Without the carbonic acid the 
 whole vegetable kingdom would wither and die, and without — 
 the oxygen the blood of the animals would only be serum and 
 water. 
 
 What the atmosphere is in the natural world, the Spirit — 
 is in the spiritual realm of grace. In the highest sense of the 
 word, ‘‘ In Him we live and move and have our being.” The 
 water spider makes its nest in the water, but it cannot live 
 
 in the water and yet it does. The spider comes to the surface 5 
 
 of the pond, and with a quick movement captures a globule 
 of air, and then puts it in his nest and lives in the air, which 
 is in the nest, which is in the water. The child of God, while 
 he is in the world, lives in the inner circle of the Spirit. 
 There is an incident in the life of the African missionary, 
 Dr. Moffat, which illustrates how the saint lives in the Spirit. 
 
 The natives had refused food to Moffat, but in the eveninga _ oe 
 
 Christian native brought him food, and he asked her why she 
 
 serve.” Dr. Moffat asked this Christian how she sustained — a 
 
 the life of God in her spirit, amid such uncongenial surround-. 
 ings. She pulled out from her dress a Dutch Testament, and» 
 replied, “‘ This is the fountain from which I drink, this is the 
 oil which makes my lamp burn, and the food which sustains 
 my life.” The word of the Spirit 3 is the saints’ food. As we 
 
 walk in the truth of the Spirit, we walk in the Spirit of Truth, = 
 
 The Word of God is God-breathed (the word “ inspired of 
 
 God” as descriptive of the nature of inspiration means God- “8 4 
 
THe ATMOSPHERE. wer 149 
 
 breathed, 1. Timothy ii. 16), that is, it is the breath of God. 
 So if we want the breath of God, all we have to do is to : 
 2 eee ip receive the Word of God. 
 
 II. THE ATMOSPHERE PRESSES. 
 
 If it were not for the pressure of the atmosphere we should 
 not be able to keep our position on the earth. The weight of . 
 the atmosphere is about one millionth part of the entire 
 weight of the earth, and extends about fifty miles above the 
 earth’s surface, and it presses upon the earth with a force 
 proportionate to its height and density. Itis estimated that the 
 atmosphere presses with a weight of 15 Ibs. to every square 
 inch of the earth’s surface; therefore its pressure upon the 
 body of a middle-sized man is about 32,000 pounds, or 14 
 . tons: a pressure which would be intolerable and even fatal 
 were it not equal in every part and counterbalanced by the 
 spring of the air within. The pressure on the surface of the 
 earth of the whole atmosphere, is computed to be equivalent 
 to a globe of lead sixty miles in diameter, or about five 
 thousand millions of millions of tons. 
 
 There is one expression which only occurs three times in 
 
 connection with the Holy Spirit, which suggests the pressure 
 
 _ of His prevailing presence, and that is, where He is said to 
 fall upon individuals. Of the Samaritan believers it is said 
 the Spirit had not “ fallen upon”’ them before the apostles 
 went down to Samaria (Acts viii. 16) ; of the household of 
 Cornelius, while Peter was preaching the Word, ‘“‘ the Holy 
 Ghost fe// on them ’’-(Acts x. 44) ; and Peter, in recommending 
 what God had done to the household of Cornelius, says: ‘‘ The 
 Holy Ghost fell on them, as on us at the beginning ’’ (Acts 
 x1, 15). The word rendered “‘ fell on’ is translated in Mark 
 il. 10, “ pressed upon,’ where the multitude is said to have 
 _“ pressed upon” Christ to touch Him. 
 
 Studying the context of the above three Scriptures it 
 will be noticed, the Holy Spirit came upon those who believed 
 in Samaria, but in the case of the household of Cornelius it 
 was before they believed. With the disciples at Pentecost, 
 they definitely tarried for the enduement of power, but with 
 the others there was no such specific waiting. While Peter 
 
150 _ Empiems or THE Hory Sprrir. 
 
 spake the word He fell upon the household of eoenetn. 
 while the apostles prayed for the Samaritans they were 
 baptized with the Spirit, and while the disciples tarried, He 
 came upon them (Acts vili. 15 ; xi. 15). This goes to show 
 the Spirit is an absolute Sovereign, and that we cannot 
 command Him as we will, but He will command us as He 
 desires. When we submit to the sovereignty of His grace, we 
 
 get the grace of His sovereignty. When He determines upon 
 _ the terms of His visitation, it is well for us that we have no 
 terms to dictate. 
 
 “He gives the very best to those 
 Who leave the choice with Him.’’ 
 
 When the Spirit presses upon us in the grace of His power, 
 then self is pressed out of the way and Christ is enthroned in 
 the heart ; He presses upon us with the compassion of His 
 love, and loves others through us to God ; He presses us into 
 the realm of His truth, and conforms us to the make of its 
 life ; He presses us with a holy ambition to please God, and 
 makes us careless about the pleasing of men; He presses us 
 towards the mark of the high calling and fires us with a holy 
 determination to obtain its prize; He presses upon us the 
 privilege of prayer, and causes us to travail in birth for souls ; 
 and He presses us close up to the heart of Christ, and makes 
 us satisfied with naught but His complacent love. 
 
 One of the questions which was put to Christian in House 
 
 Beautiful, as represented in Bunyan’s Pilgrim’s Progress, 
 was, “Can you tell me by what means your annoyances 
 vanished ?” Christian replied, ‘‘ When I think of what I saw 
 at the cross, that will do it ; when I look upon my broidered 
 coat, that will do it ; when I look upon the roll I carry in my 
 hand, that will do it; and when my thoughts wax warm 
 about whither I am going, that will do it.” ’Tis the office of 
 the Spirit, as Bunyan suggests, to remind us what we owe to 
 the Christ of Calvary, for all our blessings are blood-purchased 
 and blood-hued ; He brings to our remembrance what God 
 has done for us, in clothing us with the perfection of Christ ; 
 
 He stimulates us by the promises of His Word ; and He 
 
 attracts to the coming of Christ, be makes us one to see. 
 
 Him Whom we love. 
 
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 III. THE ATMOSPHERE PROTECTS. 
 
 The meteor as it flashes across the sky, leaving its trail of 
 
 light behind, might fill the ignorant with dismay, but to those 
 
 who know, its flash of light is a signal of safety. The meteoric- 
 stone as it falls towards the earth comes in contact with the 
 atmosphere, the consequence is, there is friction set up by 
 the resistance of the atmosphere, and the meteor instead of 
 falling to the earth in its compact form, is frittered away into 
 dust, which is intimated by the flash of light. 
 
 As the inhabitants of the earth are protected from the 
 meteors by the atmosphere, so ‘“ walking in the Spirit we 
 shall not fulfil the lusts of the flesh.” It is with Divine 
 
 - intention that the works of the flesh and the fruit of the 
 
 Spirit are found in vivid contrast in Galatians v. 19-23. There 
 is the trinity of hell’s unholy alliance, and the Spirit’s three- 
 
 fold unique production. 
 
 WORKS OF THE FLESH. 
 
 1. Sims against God and Hts 
 commandments. 
 
 _ “ Adultery.” Defilement of the 
 marriage bed and unholy inten- 
 tion (Matthew v. 28). 
 
 “ Fornication.”’ Sins of un- 
 cleanness committed by persons 
 in the single state. 
 
 ‘“* Uncleanness.’’ General name 
 for everything that is unchaste 
 in thought, word, or deed: such 
 as the unclean heart, self-abuse, 
 sodomy, and filthy literature. 
 
 “* Lasciviousness.” Wanton- 
 ness, impure words, suggestive 
 gestures, and unholy sights. 
 
 “ Idolatry.” The worship of 
 
 -anything or anyone other than 
 
 the true God. 
 
 “ Witchcraft.” Prying into the 
 unseen, enquiring from the dead, 
 spiritism, theosophy, and any real 
 or pretended league with the 
 devil. 
 
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 Let us briefly note the contrast :— 
 
 FRUIT OF THE SPERIR 
 
 1. Fruit of the Spirit in its 
 Godward application. 
 
 ‘‘ Love.’ True love has its 
 source, sphere and end in God 
 Himself. Love is Heaven-born, 
 Christ-centralized and  Spirit- 
 produced. 
 
 *€ Joy.’ Joy is a plant which 
 grows in the soil of holiness, and 
 is planted by the best of gar- 
 deners, the Spirit. 
 
 ‘* Peace.’ Peace is the calm 
 of God stilling the spirit of man 
 to its rest and refreshment. 
 
 All these are the product of 
 the Spirit, and find their life and 
 nourishment in the Lord Him- 
 self, 
 
152 
 
 2. Sins against others, as ex- 
 pressed in malice and social dis- 
 order. 
 
 ‘ Hatred.” A smouldering fire 
 of bitterness against another. 
 
 “ Variance.’ Contentions, fac- 
 tions, and parties. 7 
 
 “ Emulations.”’ Jealousies. 
 Seeking to get what another has 
 got for one’s self. 
 
 “ Wrath.’ Bursts of passion. 
 “Unholy anger. 
 * Strife.” Perpetual contra- 
 
 dictions and cavillings. 
 “ Seditions.”’ Plots against 
 others to their damage and hurt. 
 “‘ Heresies.’ Bad principles, 
 etror, Opposing the truth, and 
 seeking to undermine it. 
 
 “ Envyings.”’ Grieving at the 
 good of others. A sour spirit. 
 “ Murders.” The intent or act 
 
 of taking another’s life. 
 
 3. Sins of personal excess. 
 
 “ demeesses.”’- All 
 especially drunkenness. 
 _ citing of the passions. 
 
 “‘ Revellings.”” Lascivious 
 songs. Sinful boisterousness. 
 The madness of pleasure and its 
 sinful associations. 
 
 extremes, 
 The ex- 
 
 EMBLEMS OF THE HOLy Sprrit. 
 
 2. Fruit of the Spirit, in its 
 outworking towards others. 
 
 ““ Longsuffering.” Suffering 
 long without retaliation or re- 
 crimination. Enduring under 
 provocation and loss. ; | 
 
 “ Gentleness.’ A right and 
 true spirit, which is unruffled by 
 opposition and keeps sweet in 
 all circumstances. Like Him, 
 Who is meek and lowly in heart. 
 
 ““ Goodness.”’ 
 helping others for Love’s sake. 
 Finding in other’s need the op- 
 portunity to meet it. 
 
 3. Fruit of the Spivit as identi- — 
 
 fied with the individual believer in 
 his relation to the Lord. 
 
 “ Fatth.’ The heart’s confi- 
 dence and rest in God, as ex- 
 pressed in obedience to Him. 
 
 ‘“ Meekness.”’ A spirit which 
 
 is satisfied with whatever comes 
 
 and does not complain. 
 “ Temperance.” A spirit under 
 
 control, which is sober in all 
 
 things. 
 
 The way to keep from the works of the flesh is to be away - 
 from the flesh which works, by living in the circle of the Holy 
 Spirit. There is a legend which speaks of a golden organ 
 in a monastery which was in danger of being stolen, so the 
 monks cast the organ into a deep river, where it is said it 
 
 still poured out its sweet music. 
 spirit-nature is in the river of the Spirit’s environment, we — 
 
 When the organ of our 
 
 are kept from the ruthless hands of the flesh, and the music 
 of the Spirit’s life is heard to the pleasure of our Lord. 
 
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 Living in the Spirit there is no vain and self-effort to 
 overcome the flesh and to keep from its works, the flesh 
 - cannot touch us any more than the sea-gull can get at the 
 
 deep-sea fish. It is also an easy matter to love others as the 
 Lord wishes. I remember a brother who always irritated me 
 by his idiosyncrasies when I looked at him apart from the 
 Lord, but when I saw him in the Spirit then the things which | 
 irritated me as I looked at the man were lost as I saw the man 
 _ in the Spirit. Being in the Divine, we shall be able to divine © 
 the Divine in our brethren. 
 
 IV. THE ATMOSPHERE TRANSMITS. 
 
 The atmosphere is the transmitter of all sound. It is 
 essential and indispensable for all the practical purposes of 
 life. If by some miraculous intervention it would be possible 
 to live without air, it would be useless and vain. Without the 
 air the choir could not be heard, sang the voices ever so — 
 sweetly; and the preacher could not communicate his 
 thoughts in language, no matter how eloquently he might speak. 
 
 How true this is in the spiritual realm! It was when 
 John was “in the Spirit ” that he “ heard a voice” speaking 
 _to him (Revelation i. 10). The voice of the Lord is heard by 
 His sheep as they are in the Spirit. One of the most wonderful 
 of modern discoveries is the wireless telegraphy, but there are 
 two things which are absolutely essential to it, and these are, 
 a transmitter and a receiver. 
 
 Being in the Spirit, the Lord can transmit His blessing to us. 
 “ I have lost my peace,” said an aged child of God to me, as 
 she was feeling the infirmities of old age. I replied, ‘‘ Have 
 you lost your Saviour ?”’ “No,” was her quick response. 
 In the moment of her doubt, as she relied on the sense of 
 feeling, the ear of her receiver had got out of communication 
 with the transmitter of God’s Word. But as soon as she 
 adjusted her spirit to the Lord Himself, the interrupted 
 
 communication was restored, and peace filled her heart. ba 
 
 Being in the Spirit we can transmit our prayers to God. 
 “ Praying in the Holy Ghost” is the injunction of the Word. 
 All other prayer is useless, but thus praying we know 
 experimentally the truth of Bunyan’s words, “ Prayer is a 
 
154 EMBLEMS OF THE Hoty Spirit. 
 
 shield to the soul, a sacrifice to God, and a scourge to Satan.” 
 There is no power so great as prayer in the Spirit, for the 
 Spirit-environed and the Spirit-inspired prayer, for this kind 
 of prayer opens the larder of Heaven to our supply, it admits 
 the fresh air of God’s love to our spiritual health, it plants in 
 the soil of God’s Word to our growth in grace ; it puts us in 
 communication with God’s dynamo to our strengthening ; it 
 leads beside the Shepherd of the green pastures, His promises 
 and the still waters of His peace ; it sharpens the senses of the 
 new man, to his consciousness and discernment of Divine 
 things ; and it enables him to rest in the Lord with humble 
 contentment and joy. 
 Being in the Spirit we can transmit spiritual blessings to 
 others tf they are receptive. Christ undoubtedly intimates this 
 in His teaching about the Holy Spirit and His disciples. The 
 Spirit is to convince the world of sin, of righteousness and 
 judgment, not apart from believers but by means of them. For 
 instance, by our faith in Christ we are to convict the world 
 of its sin of unbelief ; by our evidencing that Christ is alive in 
 His living in us and operating through us in practical righteous- 
 ness of life, we are to convict the world of its wrong in refusing 
 to be saved and sanctified by Him ; and by our victory over 
 the powers of evil we are to show to the world that the evil 
 one has already been judged, and his power overthrown in the 
 death of Christ. 
 
 V. THE ATMOSPHERE REFLECTS. 
 
 The atmosphere is a reflector of light, hence its mysterious 
 and beautiful blue, which contrasts and yet harmonizes so 
 well with the green mantle of the earth. Were the atmosphere 
 deprived of its reflective powers, the sun would appear in one 
 part of the sky with dazzling brightness, while all around 
 would be dark as midnight and the stars would be seen at 
 noonday. 
 
 As we are in the Spirit we shall know experimentally the 
 meaning of Christ’s word, ‘‘ He shall receive of Mine and show 
 it unto you.” The word “ skow’’ which Christ uses three 
 times in John xvi. 14, 15, is “‘ anangello.”’ It is a compound 
 word. ‘‘ Ana,” as a prefix, signifies repetition and intensity, 
 
and “ angelos ’ 
 
 THE ATMOSPHERE. : 155 
 ’ signifies an angel, a messenger, a bringer of 
 good tidings. Thus “‘ anangello’”’ means to announce in detail, 
 to rehearse. It is rendered “ rehearsed’ in Acts xi. 4. It is 
 the office of the Holy Spirit to rehearse to us the things of 
 Christ and to unfold to us in detail their wondrous glory. 
 The Spirit delights to rehearse the truth respecting the person 
 and glory of our Lord. Take any one of the epistles by way 
 
 ‘of illustration; for instance, in the Epistle of Christian 
 
 Experience, the Epistle to the Philippians, the Spirit unfolds 
 in wonderful harmony and diversity, the pathway and glory 
 
 of the Man Jesus in the sevenfold progress of His downward 
 course from the glory to the death of the cross, and then the 
 
 corresponding steps from the cross to the height of majestic 
 glory (Philippians ii. 5-8). Another form of truth the Spirit 
 rehearses in the Epistle to the Philippians is the reference to 
 the Lordship of Christ, found in relation to the expression 
 “in the Lord.” To be “‘in the Lord” is to be fearless of the 
 hate of man (i. 14), to act in the consciousness of His presence 
 
 (ii. 24), to fulfil our obligations to our brethren (ii. 29), to~ 
 
 have a secret feeder of joy (iil. 1), to be kept steady amid 
 
 things which would otherwise disturb (iv. 1), to be independent 
 
 of our surroundings (iv. 4), and to be content with whatever 
 comes (iv. 10-12). There is no truth so necessary to emphasize 
 as Christ’s Lordship, for when we rightly enthrone Him in the 
 heart of our affection, He will equip us with the might of His 
 presence. 
 
 Vl. THE ATMOSPHERE REVEALS. 
 
 By means of the atmosphere we can see. But the seeing 
 eye is essential to appreciate the beautiful light. Being “ in 
 the Spirit ’’ aged Simeon was able to see and recognize the 
 Lord’s Christ, hence he exclaimed, ‘‘ Mine eyes have seen 
 Thy salvation”’ (Luke ii. 27-29). Stephen, being ‘‘ full of 
 the Holy Ghost,” said, ‘I see... . the Son of Man standing 
 on the right hand of God ” (Acts vii. 55, 56) ; and of John at 
 Patmos we read, being “‘ in the Spirit’ he ‘‘ saw ”’ Christ in 
 the midst of the seven lampstands (Revelation i. 10-20). Man 
 cannot see and understand the things of God any more than 
 
 _. alad could tell the time by looking at a sundial with a lighted 
 
156 EMBLEMS OF THE HOoLy SPIRIT. 
 
 lantern at night. Men are trying to understand the things ; 
 
 of God by the aid of the lantern of their own reason, whereas 
 they can only be apprehended by means of the-Holy Spirit. 
 We are explicitly told, ‘‘ Eye hath not seen, nor ear heard, 
 neither have entered into the heart of man, the things which 
 God hath prepared for them that love Him, but God hath 
 
 revealed them unto us in the Spirit ”’ (1. Cornithians ii. 9, 10). 
 
 The Holy Spirit is called ‘‘ The *Spirit of Wisdom and 
 Revelation’ (Ephesians i. 17), and as such enlightens the 
 understanding so that it can discern spiritual things. We 
 find all three persons at this work of revelation, the Son 
 reveals the Father (Matthew xi. 27), the Father reveals the 
 Son (Matthew xvi. 17 ; Galatians i. 16), and the Spirit reveals 
 God in the person of the Son, hence the Spirit of Revelation 
 is to give the “ knowledge of Him.’ Again and again we 
 
 find spiritual things are made known by the Spirit. There 
 
 are at least seven things He makes known. By the Spirit 
 through Christ ‘‘ the thoughts of many hearts are revealed” 
 
 (Luke ii. 35), even as the light in a dark cave will reveal | 
 
 creeping things ; the Spirit in the Gospel has ‘‘ vevealed’”’ the 
 righteousness of God (Romans i. 17), even as the light in the 
 holy place revealed the glory of the veil; the Spirit “‘ hath 
 revealed’ the secret of God’s grace in this dispensation, in 
 
 making all who believe in Christ one in Him (Ephesians iii. 5), | 
 
 even as Abraham rejoiced to see the day of Jesus and was 
 _ glad ; the Spirit hath “ revealed’ by means of the Scriptures 
 
 the sum total of revelation, namely, Christ’s sufferings and — 
 
 glory (1. Peter i. 12), even as the flaming coal makes known 
 
 the heat of the sun received long ago; the Spirit reveals. 
 
 Christ in us, as Paul confessed, when he said, it pleased God 
 to “‘ reveal His Son in me,” that he might make Him known 
 to others, even as the moon reveals and reflects the light of 
 the sun (Galatians i. 16) ; the ‘‘ revelation’ of Jesus Christ is 
 given to us, that we may understand, being in the Spirit, the 
 things which are to come to pass in the future (Rev. i. 1I.); 
 and the Spirit is the Teacher given to the Church to com- 
 
 * There is no article, as the Revised Version indicates, but as with 
 
 ‘“‘ Theos’? (God) and “ Kurios”’ (Lord) the article is often omitted, so 
 with ‘“ Pneuma’’ (Spirit). = 
 
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THE ATMOSPHERE. 157 
 
 - municate the spiritual things of God’s grace and glory (1. Cor. 
 xiv. 6, 26, 30). 
 
 Frances Ridley Havergal illustrates how the Spirit makes 
 known His requirements in the spiritual life. She says in 
 her diary, ‘It was Advent Sunday, December, 1873, that I 
 first saw clearly the blessedness of true consecration. I saw 
 - it as a flash of electric light ; and what you see, you cannot 
 unsee. There must be full surrender before there can be true 
 blessedness. God admits you by the one into the other. He 
 Himself showed me this. First, I was shown the blood of 
 Jesus Christ, His Son, cleanseth from all sin ; and then it 
 was made plain to me that He Who had cleansed me, had 
 power to keep clean ; so I utterly yielded myself to Him, and 
 utterly trusted Him to keep me.” 
 
 VII. THE ATMOSPHERE REVIVES. 
 
 By the heat of the sun an immense quantity of water in 
 the form of vapour is daily carried up from earth, rivers and 
 seas. If there were no atmosphere this circulation could not 
 exist. There would be no rain nor dew. The air causes the 
 fire to burn brightly when it is stirred. The Holy Spirit is 
 the great Reviver to keep the fire of love continually burning ; 
 the Oil to cause the light of holiness always to shine; the 
 Dew to refresh and keep the grass of humility ever green ; 
 the Spring to cause the heart to be perennially answering to 
 the Lord ; and the Element to keep us ever fresh in the truth. 
 
 The grammar regarding the Holy Spirit is full of grace. 
 The tenses which are used in relation to the Spirit are 
 expressive of His definite and continuous work. First, there 
 is the aorist tense, which denotes a past and definite act, this is 
 used of the disciples on the Day of Pentecost, who “ were all 
 filled with the Holy Spirit” (Acts ii. 4) ; second, there is the 
 present tense, which is generally expressed by the sentence, 
 “full of the Holy Spirit,” as in the cases of Jesus, Stephen 
 and Barnabas (Luke iv. 1 ; Acts vii. 55 ; xi. 24)-; and, third, 
 there is the imperfect tense, hence, “ the disciples were being 
 - filled with the Holy Ghost” (Newberry, Acts. xili. 52), and 
 
 Bee PR i PS Pe Sha ERE SS a ere a 
 
 * The words ‘ Apokalupto’”’ and “ A pokalupsis,” rendered ‘‘ veveal’”’ 
 and “‘ vevelation,” mean to take off the cover, hence, a disclosure. 
 
158 EMBLEMS OF THE Hoty Spirit. 
 
 the same again in Eph. v. 18, which should read, “‘ Being filled 
 in the Spirit.” Dr. Moule says on this last sentence, ‘“‘ Be 
 filled with a fulness, habitual, normal, always supplied and 
 always received, in the Spirit. Let that Holy One, your 
 Sealer and Sanctifier, so surround and possess you that you 
 shall be as vessels immersed in this pure flood.” 
 
 A question is often asked, is the filling of the Holy Spirit 
 once for all? There is a crisis in the experience of the 
 believer which corresponds to the disciples being filled on the 
 Day of Pentecost. This crisis should lead to the process of 
 being continually filled that we may know the meaning of 
 being “ full of the Spirit,” so that we may have the “ full 
 corn in the ear” of a developed Christian character (Mark 
 iv. 28), that we may be full of faith, grace and power as 
 Stephen was (Acts vi. 5, 8, R.v.), that we may be “ full of good 
 
 works ’’ as Dorcas was (Acts ix. 36), that we may make full — 
 
 proof of our ministry as Timothy was enjoined to do (uz. Tim. 
 iv. 5), that we may have the full assurance of understanding 
 in Divine things (Colossians ii. 2), that we may have the full 
 assurance of faith and never doubt (Hebrews x. 22), that we 
 may have the full assurance of hope in expecting Christ’s 
 
 return (Hebrews vi. 11), that our joy may be full through © 
 abiding in Christ and Christ abiding in us (John xv. II), and 
 
 that God may “‘ fulfil,” or fill to the full, ‘‘ all the good pleasure 
 
 of His goodness and the work of faith with power ” (11. Thess. © 
 
 i, Ir). But in addition to this crisis and process, there may be 
 _ additional epochs as the occasion demands, hence we find in 
 the experience of Peter, Peter was filled on the day of Pente- 
 cost, but yet on two subsequent occasions Peter was “ filled 
 
 with the Spirit ’’ (Acts iv. 8, 31). The same holds good in > 
 
 the experience of Paul: in Acts ix. 17 he is told to “ be filled 
 with the Holy Ghost,” and yet when a fresh emergency arose 
 he is said again to be “filled with the Holy Ghost ” (Acts 
 xili. 9). I am inclined to think, as impressed by the Word, 
 that the crisis leads to the process, but that there may be 
 many a crisis for special need and service. The wrong teach- 
 
 ing is, that the process leads to the crisis, whereas the crisis _ 
 
 leads to the process. The crisis is the definite reception of 
 the Spirit as Lord, Power, and Sanctifier ; the process is the 
 
en ne 
 
 -THEe ATMOSPHERE. 159 | 
 
 continual ministry of the Spirit, so that we may answer to 
 the normal condition of “ full” ; but should that supply be 
 - intercepted, or special service demand, there is another crisis. 
 
 Some few years ago, when living on Nyack Heights on the 
 River Hudson, the water supply was found to be cut off. 
 There were two theories as to the cause of the cessation of 
 the supply of water. One was, that the supply in the well 
 was insufficient ; and another theory was there was something 
 choking the pipes. It was found there was a plentiful supply, . 
 then some of the pipes were taken up, still nothing wrong 
 could be found. I knew there was a stop-valve between the — 
 2 supply and the house, and suggested that perhaps it had been 
 turned, shutting off the supply. The man assured me it was 
 not so. None the less when he was not about I went and 
 got the long key, for the valve was some distance in the 
 ground, and amused myself by turning the tap round and 
 round. When all of a sudden my wife called from the house, 
 ‘“The water is coming in!” What had been the matter ? 
 Doubtless some mischievous person had turned the tap and 
 shut off the supply. As there was a crisis when the water 
 was turned into the cistern of the house, and then a 
 process by the continual supply so that the vessels in the 
 house were supplied, and yet there was another crisis when 
 the supply was cut off; so the Spirit comes definitely to the 
 child of God as he surrenders to Him, and continues to 
 minister as the believer abides in Christ, and yet should any- 
 thing intercept His working another crisis of surrender and 
 blessing occurs. There is no third party who can turn off 
 the supply of the Spirit from us. The only danger is lest we 
 should keep back the supply by coldness and prayerlessness, 
 and thus run dry. The reviving of the Spirit shall ever be 
 ours if we continually live in the sphere of the atmosphere 
 - of His presence and power. 
 
 ‘My bark is wafted to the strand, by Breath Divine ; 
 And on the helm there rests a hand, other than mine. 
 One Who has known in storms to sail I have on board ; 
 Above the raging of the gale I hear my Lord. 
 
 Safe to the land—safe to the land, the end is this ; 
 And then with Him go hand in hand, far into bliss.” 
 
Syllabus of 
 The Wind as an Emblem of the Holy Spirit. 
 
 Wind emblematic of the Spirit’s activities—I. Wind, 
 invisible in tts essence— Ruach ” and ‘‘ Pneuma”’ : Hebrew 
 
 and Greek words for wind—Unseen colours of the Spectrum— _ 
 
 Hidden bar in Tabernacle—What the world cannot see and 
 know, and what the saint knows—F eeling a pain—II. Wind 
 as confined in its operations—We know whence and whither 
 and how the wind goes, so John iii. 8 cannot refer to wind as 
 such—Quotation from Dr. Archibald ve wind—The Spirit’s 
 
 special service and encircling presence—II1. Wind is mysterious 
 
 am action—Exegesis of John iii. 8—“ How”? A Fool’s 
 
 Question—Those who hear the bell the angel rings—IV. ~ 
 
 Wind is powerful in its movements—What a hurricane did in 
 London in 1703—‘‘ Wind” (‘“ Pnoe ”) to breathe—The 
 three persons breathing, namely, at Creation, Resurrection and 
 Pentecost—" Mighty” ; vital activity—“ Rushing” : carry- 
 
 ing or bearing—Acts i. 8 illustrated in Acts ii.—What the 
 
 Spirit did in New York—V. Wind is cleansing in its service— 
 Three words rendered “pure” in N.T.—‘<N othing but 
 
 Almighty God to trust in”—El-Shaddai—VI, Wind is — 
 
 withering in its work—What the Spirit disperses—Seven 
 things humility is—Bunyan on the Valley of Humiliation— 
 
 Fénelon on false and true humility—‘ Thine own meek Self. 
 
 to me impart”—VII. Wind is varied in its direction—The 
 east wind of devastation—The lady who wanted patience but 
 not trial—The west wind of deliverance—The boy and the 
 bed-quilt versus the Comforter—The north wind of clearing— 
 Words found in Horace Bushnell’s Bible—The south wind of 
 pleasantness—The odours which delight our Beloved. 
 
 160 
 
 Fis —=_ = ~~ 
 
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THE WIND. 
 
 HE wind as an emblem of the Spirit suggests His active’ 
 
 operations. He is the Begetter of the new life, He is 
 
 the Sustainer of the life He begets, He is the Purifier of the 
 
 - heart, He is the Active Opponent of the flesh, He is the 
 
 Sanctifier of the saint, He is the Worker in service, He is the. 
 
 Leader in worship, and the Producer of the fruit of love and 
 the fruits of Righteousness. 
 
 I. WIND IS INVISIBLE IN ITS ESSENCE. 
 
 _ The invisibility of any given thing does not do away with 
 its actuality. Men may deny its substantiality, but the 
 effects of the wind are none the less substantial. It is easy 
 
 to say that wind is “ air in activity,” and that “ the principal 
 
 component parts of air are oxygen and nitrogen,’ but what 
 
 - is the essence of these gases? Our questions only lead us 
 
 into agnosticism, whereas faith in God’s revelation leads us 
 to rest in Him Who knows. The Hebrew and Greek words - 
 which are used of the Spirit, namely, “ Ruach”’ and 
 ‘“ Pneuma,’ in their crude meaning, signify wind. In the 
 New Testament, as used by us, “‘ Pueuma”’ occurs 385 times. 
 Two hundred and eighty-six times the word is rendered 
 “ shivit”’ alone, ninety-three times the word is associated 
 with the adjective “holy” (four times with “spirit” and 
 eighty-nine times with “‘ ghost’’), twice the word is rendered 
 ‘‘ chost,’ once ‘life,’ once “ wind,” once ‘‘ spiritual,” and 
 once ‘‘ spiritually.” Wind cannot express all the Spirit is, 
 for before there was any wind we read, “ The Spirit of God | 
 moved upon: the waters.” Although the Spirit cannot be 
 _ diagnosed or seen, He is none the less real. _ The fact is, as in 
 Nature, so in Grace, the unseen forces, such as electricity and - 
 
 life, are the vitalities.. These are undefinable and unseen, 
 “LOI L 
 
 ce c¢ 
 
162: EMBLEMS OF THE HOLy SPIRIT. 
 
 but they are none the less real. The Spectrum, which is 
 
 formed by the sun passing through a triangular glass prism — 
 
 and falling on a screen, is the phenomenon of the seven rainbow 
 colours. The red colour is at one end and the violet at the 
 other. Photography has demonstrated that there is an invisible 
 spectrum below the red and one above the violet. Thus as 
 there are many things in Nature which cannot be seen, the — 
 wind among them, so the Holy Spirit is the Unseen Worker, 
 but none the less the Potential One. As the unseen bar 
 went through the boards of the Tabernacle and kept 
 them steady on the foundation, so the Spirit is the One Who 
 unites believers to Christ and makes them to partake of His 
 fulness, for in One Spirit have all been vara into one = body 
 (1. Corinthians xii. 13). 
 
 Christ tells us “the world cannot receive’ the Holy 
 Spirit as the Spirit of Truth, ‘“‘ because it seeth Him not, 
 neither knoweth Him ”’ ; but contrast this with what He says 
 to His own, “ But ye know Him” (John xiv. 17). The word 
 “know” signifies a true and personal relation between the 
 
 person knowing and the person known, hence, itis more than 
 
 knowing about, it is a personal acquaintance with. When 
 - the Spirit is received, He is perceived. To know Him is to 
 be swayed by His truth, inspired in His love, kept by His 
 - grace, led by His hand, sustained by His presence, cheered by 
 His promises, and used in His service. 
 
 Although we cannot see the Spirit, believers know His 
 working in them. A man once said to a Christian that he 
 did not believe there was a Holy Spirit, simply because he 
 had never seen Him. He did not believe in anything he had — 
 not seen ; and he put the following questions to the Christian : 
 
 ‘‘Have you ever seen the Holy Spirit ?’—“ No.” “ Have 
 you ever tasted the Holy Spirit ?’—‘‘ No.” ‘“ Have you 
 ever smelt the Holy Spirit ?’—‘‘ No.” “ Have you ever felt 
 
 the Holy) Spitit 2: -S oaes.27 0 Aa said the Christian, 
 “Jet me ask you a question or two. Have you ever seen a 
 
 pain ?’—‘‘ No,” ‘Have you ever tasted a pain ?’’—‘‘ No.” ‘a 
 “Have you ever smelt a pain ?’’—‘‘ No.” “‘ Have youever 
 felt a pain ?”’—‘‘ Yes.”’ ‘‘So,” said the Christian, “I have 
 
 felt the power of the Holy Spirit.” 
 
THE WIND. 163 
 
 II. WIND IS CONFINED IN ITS OPERATIONS. 
 
 The wind is governed in its movements. The passage in 
 John iii. 8, where Christ says of the wind, “ We know not 
 whence it cone nor whither it goeth,”’ is not a correct — 
 
 reading, as we shall see later, for we know where the wind 
 - goeth and from whence it comes. In Ecclesiastes i. 6 we are 
 told, ‘‘ The wind goeth toward the south, and turneth about 
 unto the north ; it whirleth about continually, and the wind 
 returneth again according to his circuits.” Job 1. 19 states 
 that the wind which smote the house came “ from the wilder- 
 ness’; and Ecclesiastes tells us that observations may be 
 taken of the wind. Science can tell us why the wind comes, 
 - where the trade winds operate, what causes the monsoon, the 
 hurricane and the cyclone, and how winds generally work ; 
 it has even a general definition of wind, for it speaks of it “ as 
 a sensible current in the atmosphere.” The Inspired Word 
 says, ‘‘ The wind returneth again according to his circuits.” 
 This is confirmed by the observations of those who have 
 studied the subject. Ina popular volume on the Atmosphere, 
 by D. Archibald, he says: ‘“ We know that there exists an 
 independent dominating scheme of general circulation between 
 the poles and the equator.’ Mark, he speaks of a “ general 
 circulation,” and further says: “In general, if a mass of air 
 initially tends to move on a rotating sphere towards a certain 
 “point, impelled in the first instance by a difference of density 
 or pressure, it tends to move continually to the right when 
 looked at from a point above the N. pole of rotation, and 
 unless prevented from doing so by any extra force resisting 
 such motion, would continue to deviate until it had turned 
 
 - through a complete circle.” 
 
 The statement of Ecclesiastes i. 6 is a play upon a word. 
 The root word is rendered ‘‘turneth about” and “ whirleth 
 about,’ and the derived word is rendered “‘ circuits.’ Rother- 
 ham translates the verse : ‘‘ Going unto the south, and circling 
 unto the north, circling continually is the wind, and over its 
 own circuits returneth the wind.”’ Whether it be verb, 
 adverb or noun, there is the thought of revolution. The 
 words are used of jewels set in gold (Exodus xxvii. 11), of a 
 
individual (Psalm xxii. 16), of a person walking round a city ie : 
 (Psalm xlvii. 12), of the hem of a garment (Exodus xxviii. 33), oe 
 of the walls surrounding a house (1. Kings vi. 5), and of the i. 
 
 ip 
 $ 
 ay 
 
 turning round of the cart wheel (Isaiah xxviii. 27). “ 
 
 The Holy Spirit has a special circuit of service in relation _ 
 to the redeemed. Christ implies this when He says of Him, 
 ‘He shall be with you and in you.’”’ With us and in us As iaee a 
 special privilege and prerogative, in contrast to the world Re 
 who do not receive Him, nor see, nor know Him. Thereisno 
 need that He cannot meet and no service too hard for His — 
 
 environs us through His Word. Something of the circuit of Sg 
 His encompassing protectorate may be gathered from the | 
 use of the words, given above, and associated with the action __ 
 of the wind. In the following Scriptures the words are 
 
 rendered ‘‘ compassed,”’ “on every side,” ‘‘ round about.” 
 
 On ‘every side’? we are protected by the “hedge” of — 
 His care (Job i. 10); we are ‘‘ compassed”’ with the eyelid 
 of His protection (Deuteronomy xxxii. 10, margin) ; we are 
 surrounded by the encampment of His skill, for He is ““ round — 
 about”’ us as a vigilant army (Psalm xxxiv. 7); we are 
 environed by the mountains of His power, even as the 
 mountains are-“vound about” Jerusalem (Psalm cxxv. 2) : 
 we are encircled with the assurances of His prowess, so that 
 we can say in anticipation of His victories, ‘Thou shalt 
 compass me about with songs of deliverance’ (Psalm xxxii. 7); 
 we are guided on “ every side’ by the directions of His Word 
 and the skill of His knowledge (11. Chronicles xxxil. 22); we 
 have the inness of His calming presence, no matter how fierce 
 the storm, nor how great the stress, for He gives “rest on z 
 every side” (1. Kings v. 4; 1. Chronicles xxii. 18; 0. Chron. — 
 xiv. 7) ; we are confident, amid all the sorrow of life, we shall 
 be able to say, “ Thou shalt .... comfort me on every side,” 
 or “go about and comfort me’ (Psalm Ixxi. 21); and we 
 shall find the Lord ever true to His promise—‘‘I will bea 
 Wall of Fire vownd about, and will be the Glory in the midst” 
 
 _— 
 
THE WIND. rg /165 
 
 (Zechariah ii. 5). With sucha centre of Inspiration and such 
 
 a circle of Protection, who can touch us ? 
 
 Til. WIND IS MYSTERIOUS IN ACTION. 
 
 While there are many things known about the wind, yet. 
 like most unseen and yet vital things, it is mysterious in 
 itself. This is specially true of the Holy Spirit. The wise 
 man said long ago, ‘‘ Thou knowest not the way of the Spirit ”’ 
 (Ecclesiastes xi. 5), and Christ says, ‘‘ The wind bloweth 
 _ where-it listeth,’’ or, as Rotherham renders John i. 8, “ The 
 Spirit where it pleaseth doth breathe, and the sound thereof 
 thou hearest; but knowest not whence it cometh and 
 
 _- whither it goeth, thus is every one born of the Spirit.” The 
 
 Holy Spirit acts in the sovereignty of His grace, hence, Christ 
 says, “He goeth where He listeth.” The Greek word for 
 “‘listeth”’ (‘‘ Thelo”) would be better rendered ‘‘ willeth,”’ 
 and is frequently used of the Lord in His willing, for instance, 
 “Tf the Lord wild” (1. Corinthians iv. 19 ; James iv. 15), and ~ 
 of the Spirit Who works in the believer ‘“‘ to will and to do 
 of His good pleasure ”’ (Philippians ii. 13). The Spirit in His 
 administration in the Church bestows His gifts’ severally as 
 He will,’ and places the members as it ‘“‘ hath pleased Him ”’ 
 (1. Corinthians xii. 11, 18). The sovereignty of the Spirit is 
 not an arbitrary act which rides roughshod over us, but is an 
 _ exclusive power which alone can bless us. 
 
 Nicodemus was puzzled by Christ’s declaration about 
 _ being “‘ born from above,”’ and said, ‘‘ How can these things — 
 be ?” He was perplexed with the ‘‘ How.’ “How” is a 
 fool’s question says the apostle. ‘‘ How are the dead raised ? 
 And with what body do they come? Thou fool!” (1. Cor. 
 
 Xv. 35, 36). We might ask another puzzler which we find in 
 
 the Bible, “As thou knowest not what is the way of the 
 spirit, nor how the bones do grow in the womb of her that is 
 - with child : even so thou knowest not the works of God Who 
 maketh all” (Ecclesiastes xi. 5). We can no more explain 
 the mystery of the new birth, than we can fathom the process 
 - of natural conception, growth and birth. Both are mysteries, 
 but none the less real. 
 There is a legend of a wonderful bell which rings in heaven, 
 
1 EMBLEMS OF THE HOLY SPIRIT. a 
 
 and whose sweet notes can only be heard by those whose 
 hearts are pure and gentle. , oe 
 ‘“‘It is said, somewhere, at twilight 
 A great bell softly swings, 
 And a man may listen and hearken 
 To the wondrous music that rings. 
 If he put from his heart’s inner chamber aa 
 All the passion, pain and strife, ie 
 Heartache and weary longing, a i 
 That throb in the pulses of life ; ay 
 If he thrusts from his heart all hatred, Bs, 
 All thoughts of wicked things, ‘y 
 He can hear in the holy twilight oi 
 How the bell of the angel rings.”’ 
 
 This is only another way of saying, only it does not say so 
 much, ‘‘ Blessed are the pure in heart for they shall see God.” 
 What is mysterious to the uninitiated, is plain to those who 
 are initiated. To know God is the key to all knowledge. 
 
 IV. WIND IS POWERFUL IN ITS MOVEMENTS. » 
 
 Many are the incidents which could be related of the 
 violence of the wind in its velocity. One of the most remark- 
 able hurricanes which visited London, was that of November 
 26th, 1703. Over two thousand stacks of chimneys were 
 blown down, many houses were levelled with the ground, and 
 many persons were killed. In the Thames 400 wherries were 
 lost, and many barges sunk. At sea the destruction was still 
 greater, twelve ships of war, with upwards of 1,800 men on 
 board, were totally lost. 
 
 The results of the wind’s action, like that described above, 
 only bring devastation and death, but the working of the 
 Spirit in a spiritual sense brings deliverance and life. On the — 
 Day of Pentecost He came as a “ rushing mighty wind.” Each 
 word of the sentence—“ rushing mighty wind ’’—is significant. 
 ‘Wind.’ The Greek word “ pnoe”’ denotes respiration, or a 
 breeze, It is rendered “‘ breath” in Acts xvii. 25, where God 
 is said to give ‘life and breath” to all. ‘‘ Poe” is derived 
 from ‘‘ pneo,” which means to breathe hard and then to blow. a 
 It is rendered “blew” in Matthew vii. 27 and ‘‘ bloweth”’ in i 
 John iii. 8. Does not this express the act of a living Person ? BS 
 
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 A ae 
 
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 Fae ah 
 
 x P oaks - cag by 
 eerie a pita Ay qr bine Seo 
 
THE WINDe oe 167 
 
 God in creation breathed into the former body of man, 
 uniting spirit with body, and he became a living soul. Christ 
 in resurrection breathed upon His disciples the Holy Spirit, 
 commissioning them to be His representatives in the world. 
 And the Spirit breathed upon the gathered and praying 
 company in the upper room, and they received what Christ — 
 had promised, namely, ‘‘ power”’ (Acts 1. 8, margin). When 
 God breathed upon man in creation he became a living soul, 
 capable of fellowship with God ; when Christ breathed upon 
 His disciples they were commissioned as His representatives 
 to proclaim Him in the world ; and when the Spirit breathed 
 upon the waiting saints at Pentecost, they became empowered 
 believers to accomplish His will. 
 
 ““ Mighty.” The coming of the Spirit is said to be as a 
 “syshing mighty wind.” The word “mighty” means 
 violence, and suggests vital activity ; and the word “ rush- 
 ing” denotes that which carries or bears. Thus there is 
 power suggested in each of the three words, namely, power to 
 ‘breathe, power to move, and power to bring. The coming of 
 ‘the Spirit in power is strikingly demonstrated and suggested 
 in Acts ii. There was power in utterance, for they “ all began 
 to speak.” Cowardice fled before the incoming tide of the 
 Spirit’s courage. There was power of vision, tor the promise 
 contained that the ‘‘ young men should see visions.” The 
 vision of the Eternal enables us to fill the Divine vocation 
 in time. There was power of conviction, for the hearers who 
 listened to the Spirit were “ pricked in their heart.” The 
 consciences of the people were pierced through and through 
 to their awakening and consciousness of the need of salvation. 
 There was power of addition, for the Lord ‘‘ added” many to 
 Himself that day. The additions which are the product of 
 the Spirit’s working are always a spiritual increase and a 
 lasting benefit. There was power of continuance, for the 
 disciples “‘ continued steadfastly in the apostles’ doctrine,’ 
 which means, the preached Word was a practised commentary. 
 There was power of love, for the saints had “ all things com- 
 mon.” They were true communists. They did not grab 
 what they could not get, but they shared what they had got. 
 There was power of consecration, for they parted with their 
 
ecealal 
 
 168 EMBLEMS OF THE Hoty SPIRIT. 
 
 worldly possessions to meet the need of their brethren. a 
 
 Pocket-ology is a practical one. The giving Saviour expects 
 His saints to give. There was power of unity, for they “ were ”’ 
 not only “ together,” but of “one accord.” The concord 
 
 of the Spirit always leads to the one accord of the saints, 
 There was power of contentment, for they ate “their meat with 
 
 gladness and singleness of heart.” They took what they 
 received from the hand of the Lord, and had a feast with the 
 
 Lord in consequence. There was power of worship, for they 
 praising God.” The trinity of worship is—praising - 
 
 6 
 
 were 
 Him for what He has done, blessing Him for what He gives, 
 and thanksgiving for what He is; and there was the power 
 
 of salvation, for they were not only saved from sin’s penalty — a 
 
 and pollution, but they were “ being saved ”’ to what the Lord 
 wished (Acts il. 47, R.V.) 
 
 The coming of the Spirit is described, not only as a 
 “mighty wind,” but a “rushing’’ one. The word signifies 
 to bear one’s self along as the wind, and then to bear every- 
 thing before it. The ship as it is “ dviven’’ before the wind 
 is the very illustration which the Spirit uses in speaking of 
 the prophecy which “came” to the holy men who were 
 “moved ’”’ by the Spirit in the giving of the Scriptures (Acts 
 XXvii. 15 ; u. Peter i. 21). When He comes in the rushing of 
 
 His power, who can stand before His sway. Saints are 
 
 ‘melted, consciences are quickened, feelings are stirred, bitter- 
 nesses are expelled, wrongs are righted, restitutions are made, 
 love is alert, faith is great, hope is buoyant, prayer is real, 
 zeal is fervent, service is willing, humility is patent, temper is 
 
 sweet, holiness is seen, testimony is effectual, and God is 
 glorified. 
 
 A concrete illustration may not be out of place. Some 
 
 _ few years ago, when the writer was co-Pastor with Dr. A. B. 
 Simpson, of New York, he asked me one Sunday morning to 
 
 give account of a very gracious and definite outpouring of — 
 the Holy Spirit upon 200 students in the Missionary Institute 
 at Nyack-on-the-Hudson. I began to tell how the Spirit. 
 
 had come in the searching of His Word, in the holiness of 
 
 His presence, and in the intensity of His humbling power, 
 
 when suddenly the Spirit gave me such a sight of the con- 
 
THe Winn. 169 
 dition of the people before me that I fell over the pulpit 
 Bible and began to sob as if my heart would break. When I 
 
 recovered myself somewhat, I began, like Daniel in the ninth 
 
 of Daniel, to confess the sins that came before me. Not 
 confessing for the people, but confessing with them and as 
 one of them. With brokenness of heart, with quivering | 
 voice, and with the tears streaming down my face, I confessed 
 the impurity of heart, the roots of bitterness, the self-com- 
 
 placency of pride, the gossiping about others, the sin of taking | 
 
 the things of God for the glory of self, the prayerlessness of 
 the inner life, the sin of worldliness, the neglect of the Bible, 
 the self-ease in not going out of our way to save the lost, the 
 want of faith, the unholy ambition to get rich quickly at the 
 expense of others, the want of righteousness in not paying 
 others what was their due, and so on. When I finished and 
 opened my eyes I found the whole congregation was in tears, 
 and many sobbing audibly. Then began a scene which cannot 
 be described on cold paper. A young Jewess rose in the 
 gallery and cried out in anguish of soul, “‘ Please pray for me. 
 This is the first time I have been in a Christian place of 
 worship. I have been mistress to a rich Jew, who has sur- 
 
 - — rounded me with every luxury, but who kept me imprisoned 
 
 in Chinatown, and paid two Chinamen ten dollars a week 
 -each to see that I did not escape. Pray for me, I want to 
 be saved. I escaped from my prison this morning, and now 
 I want to be freed from the life I have been living.’’ Then 
 she began to sob and pray that the Lord would have mercy 
 upon her. Then a Church member rose and confessed she 
 had been gossiping about another member and reflecting on 
 her character ; then another asked us to pray that he might 
 have grace to make restitution to a former employer, which 
 
 ~ _ he did, although it cost him a hundred and fifty dollars ; then 
 
 another confessed he had made unjust charges against a. 
 Christian worker ; then another confessed to living in secret 
 sin ; then another confessed to unjust criticism of one of the. 
 Lord’s servants; and so we went on to nearly midnight, 
 from half-past ten in the morning, with two short breaks for 
 food. And not only SO, but for a fortnight, night after night, 
 
 ' from three to four hours at a time the Lord worked in a 
 
170 ~+EMBLEMS OF THE Hoty Spirit. 
 
 similar way. There was very little set ministry, but there 
 
 was a mighty concert of prayer and faith. Sometimes we | 
 did not know what the Lord was doing. We were on our 
 faces before God, but the Spirit was manifestly working. One 
 brother asked one day if I knew how many were seeking the 
 Lord on one particular night. I replied, “No.” He said, 
 “There were forty who came out to the front and sought and 
 found the Lord.” | 
 
 All this came in answer to prayer. For weeks before 
 ‘there had been an agony of prayer. Pentecostal blessing is 
 always preceded by Pentecostal praying. The working of 
 the Spirit in power is in response to the cry of the saints in _ 
 the one accord of prayer. Sometimes He comes in the still © 
 small voice in the closet of personal character, sometimes He 
 comes in the earthquake of the heart-quake of convulsive 
 feeling, sometimes He comes in the fire of His consuming 
 holiness, and at other times He comes in the winnowing and 
 withering wind of His effective power, convincing sinners of 
 their need of the Saviour and saints of their need to be 
 wholly consecrated to Him. 
 
 V. WIND IS CLEANSING IN ITS SERVICE. 
 
 Elihu said to Job, “‘ And now men see not the bright light — 
 which is in the clouds ; but the wind passeth, and cleanseth 
 _them”’ (Job xxxvii. 21). There is a golden glory which is 
 obscured by the clouds, but when the wind dispels them, then — 
 the glory is seen. Does not the above verse remind us of 
 one in the New Testament, namely, ‘‘ Blessed are the ass in 
 heart, for they shall see God ”’ ? | 
 
 There are three* words in the New Testament that are 
 
 * There are four other words which are synonymous, which are not 
 rendered ‘“‘ pure.”’ ‘‘ Hagios,’’ which is rendered “ saints’ and “ holy” 
 (Romans i. 2, 7), and means that which is set apart for a sacred use ; 
 ““ Amiantos,’’ which is translated “‘ undefiled’ in the four places where 
 it occurs, and means that which is unstained, unsoiled (Heb. vii. 26 ; 
 xiii. 4; James i. 27; 1. Peter i. 4); ‘‘ Htevos,”’ which is given “‘ holy ’”’ 
 in the two places where it is found, means that which is sacred for 
 God (1. Corinthians ix. 13; 1. Timothy iii. 15) ; and ‘‘ Hoszos,’’ which 
 signifies that which is free from crime or impious deed, and is rendered 
 ““holy”’ (Acts ii. 27) and “‘ mercies ’’ (Acts xiii. 35). 
 
~~ 
 
 THE Winp. Bey 171 
 
 rendered “‘ pure.” (x) Hagnos is rendered “clearing” (u. Cor. 
 
 vii. 11), “ chaste” (11. Corinthians xi. 2), ‘‘ pure” (Philippians 
 
 iv. 8), and means that which is free from defilement. The 
 
 word occurs in three practical connections. The command 
 as to the heart-life is, “ Keep thyself pure’ (I. Timothy 
 v. 22); the injunction regarding the outer-life, not only to 
 the wife in relation to her husband but to all, is, that the 
 world may be won to the Lord by our ‘chaste behaviour ”’ 
 (1. Peter iii. 2, R.v.) ; and in reference to the model it is to 
 be “even as He is pure” (1. John iui. 3). Christ is the 
 standard. (2) “ Eilikrines”’ 1s rendered “‘ sincere’? (Philip. 
 
 4. ro), and “ pure” (tt. Peter iii. 1), and means that which 
 
 has been tested and found to be genuine. (3) “ Katharos”’ is 
 translated “clean”? (John xv. 3), and “ pure ” (Revelation 
 xxi. 18, 21), and signifies that which is clean. The word is 
 frequently used in relation to the inward and outward life of 
 the believer. The “ pure in heart” are those who see God 
 (Matthew v. 8); the sum total of the Christian life is “‘ love 
 out of a pure heart” (1. Timothy i. 5, R.v.) ; the prerequisite 
 for faithfulness in ministry is to hold “ the mystery of the 
 faith in a pure conscience” (I. Timothy iii. 9), the cause 
 of a cloudless sky Godward, is to serve Him ‘in a pure con- 
 science” (11. Timothy i. 3, R-V-) ; the secret of prevailing 
 prayer is to ‘‘ call on the Lord out of a pure heart” (u. Tim. 
 
 - ii. 22); the badge of a “ pure religion ”’ is a compassionate 
 
 ministry to the needy and a life free from worldliness (James 
 i. 27); and the garment which Heaven commands is made 
 “ clean and white” by the “righteous acts of the saints ”’ 
 (Revelation xix. 8). 
 
 Who is sufficient for such holiness and purity ? Only the 
 Holy One. Only the Pure One. ‘Now I have nothing but 
 Almighty God to trust in,” exclaimed a simple Roman 
 Catholic woman when her crucifix was broken. She did not 
 
 ‘recognize the broken crucifix was a gain rather than a loss. 
 
 As long as we have any sufficiency, God is not sufficient ; 
 but when we are broken and all we trusted in is smashed, then 
 we are shut up to the Lord Himself. As long as Abram was 
 walking before Sarah and obeying her instructions, the 
 promised seed did not arrive, but when he found Jehovah was 
 
172 ~~: EwBLeMs or tHE Hoty SprRr. Yemen 
 
 El- Shaddai (which means the many- -breasted God, for Shad 
 is the word for a woman’s breast, hence God is enough or | 
 sufficient), then his hopes were realized, because he walked 
 before Him Who was efficient and euffclent. The Spirit of 
 God can cleanse the heart and keep the life pure. Let Him 
 do it, and let Him keep the heart and life pure. 
 
 VY. WIND IS WITHERING IN ITS WORK. 
 
 5; “ The voice said, Cry. And he said, What shall I ery? 
 All flesh is grass, and all the goodliness thereof is as the 
 flower of the field: The grass withereth . . . because the Spirit 
 of the Lord bloweth upon it ”’ (Isaiah xl. 6, a). The: Spirit © 
 bloweth”: the word “ bloweth” is a primary one and means 
 to disperse. Oh! how many things He disperses when He 
 begins to work. He dispersed the self-stvength of David and 
 made him cry out, “I am a worm” (Psalm xxii. 6); He 
 dispersed the self-righteousness of Paul, and made him exclaim, 
 “I am carnal” (Romans vii. 14); He dispersed the self- 
 excellency of Job, and made him confess, ‘‘I am vile’’ (Job 
 
 xi. 4), or “I am of small account.” (R.v.) ; He dispersed the 
 
 _ Séelf-satisfaction of Isaiah, and made him own, ‘‘ I am a man of 
 
 unclean lips” (Isaiah vi. 5) ; He dispersed the se/f-acting of : 
 
 Peter, and made him to say, ‘I am a sinful man” (Luke 
 
 v. 8) ; He dispersed the self-effort of Jacob, when He put his’ 
 
 thigh out of joint, and made him cling in the helplessness of 
 
 faith (Genesis xxxii. 25, 26); and He dispersed the sedf- 
 comeliness of Daniel, and caused him to say, “‘ My comeliness 
 
 was turned into corruption and I retained no strength” 
 
 (Daniel x. 8). 
 
 The Spirit blights and withers that He may bless and 
 ennoble us. The withered grass cut up by the cutting wind - 
 is an illustration of His stripping work. The goodliness of 
 _ the creature gives place to the grace of the Creator. The 
 word rendered “‘ withereth”’ means to dry up as a brook is dried. 
 __ up, and is also used of herbage when it is withered up, hence 
 
 _ we find the Psalmist saying, ‘‘I am withered like grass”’ (Psalm. 
 Cll. 4, II), and “ my strength is dried up” (Psalm xxii. 15). 
 The Spirit dries up our earthly resources and withers our 
 creature strength, that He may give greater and lasting 
 
‘Tue Winp. : ; 173 
 
 blessing. He humbles that He may exalt. He brings low 
 
 that He may lift high. God appreciates humility more than. 
 
 any other grace. It is the queen of graces and the home of 
 Deity. Humility is the soul of contentment (Philippians* 
 iv. 12), the secret of service (Acts xx. 19), the livery of heaven 
 
 (1. Peter v. 5), the spirit of love (Ephesians* iv. 2), the lesson 
 of grace (Matthew* xi. 29), the reflector of Christ (Philippians e 
 
 aie 8), and the home of God (Isaiah lvii. 15). 
 
 _Bunyan’s description of the Valley of Humiliation is very | 
 
 happy. He describes it, ““ As the best and most useful piece 
 of ground. ... It.is a fat ground and consisteth much in 
 
 _ meadows.”’ 
 
 ‘* He that is down need fear no fall, 
 He that is low no pride ; 
 He that is humble ever shall 
 Have God to be his Guide.”’ 
 
 _ The end of the Spirit’s withering work is that He may winnow 
 away the chaff, and lead to the positive grace of humility. 
 
 He casts down to lift up. He strips to clothe. He breaks up 
 
 to plant in. He overturns to reconstruct. 
 
 Fénelon voices the humility which is heaven-born and 
 contrasts it with the article which is man-made. He says, 
 ‘“ He who seeks not his own interest, but solely God’s interest 
 
 ‘in time and eternity, he is humble... . Many study exterior — 
 
 humility, but humility which does not flow from love is 
 spurious. The more this exterior humility stoops, the 
 loftier it inwardly feels itself; but he who is conscious of 
 
 stooping does not really feel himself to be so low that he can © 
 
 go no further. People who think much of their humility are 
 very proud. ... Many men seeking to be humble by an effort 
 of their will, and failing in perfect resignation and self- 
 renunciation, sin against the Divine love without which 
 there is no humility. Fuller light would enable them to see 
 that they are exalting themselves by that which they mean 
 for humility ; their supposed setting aside of self is self- 
 - seeking; they are puffed up with the pride of humility, and 
 glory in the humble acts they perform. But the really 
 
 * The words for ‘‘ humble’’ and “ humility’ are rendered in these 
 passages “‘ abased,”’ “ lowliness,”’ ‘‘ lowly.” 
 
 Ri 
 
174. ~~ ‘EMBLEMS oF THE Hoty Spirit. aS 
 
 humble man does not do anything of the sort ; he lets himself 
 be carried hither and thither ; he is satisfied that God should 
 do as He will with him, as the wind with the straw; and 
 there is more real humility in accepting greatness in such a 
 spirit, than thwarting God’s plans beneath a pretext of 
 humility. He who chooses abasement rather than elevation 
 is not necessarily humble, though he may wish to be; but he 
 who lets himself go—up or down—heedless whether to be 
 praised or blamed, unmindful of what is said of him, is really 
 humble, whatever men may think, if it be because he waits 
 solely on God’s pleasure.”’ For this we pray with Keble— 
 
 ‘Thou, Lord of Meekness, write it there, 
 Thine own meek Self to me impart.” 
 
 VII. WIND IS VARIED IN ITS DIRECTION. 
 
 There is distinct teaching in relation to the four winds. 
 We might designate them—the east wind of devastation, the 
 west wind of deliverance, the north wind of clearing, and the 
 south wind of pleasantness. 
 
 The east wind of devastation. Many are the references to 
 disaster brought and wrought by the east wind.* It was an 
 
 east wind that blasted the ears of corn in Pharaoh’s dream | 
 (Genesis xli. 6, 23, 27) ; it was an east wind that brought the — 
 
 locusts upon the land of Egypt (Exodus x. 13) ; it is an east 
 wind which, according to Job’s prediction, carries the 
 
 wicked away (Job xxvii. 21) ; it is by an east wind that the | 
 
 ships of Tarshish are broken (Psalm xlviii. 7) ; God’s wither- 
 
 ing work of judgment is compared to an east wind withering 
 
 the fruit trees (Ezek. xvii. 10 ; xix. 12) ; the east wind was the 
 
 * Dr. Geikie in his book The Holy Land and the Bible has an 
 interesting account of the east winds. He says, ‘‘In the summer 
 they are known as the sirocco, which, when intense, is a veritable 
 calamity. It dries the throat, bringing on catarrh and other bronchial 
 affections ; while its lack of ozone makes one unwilling to work with 
 either mind or body: it creates violent headache and oppression of 
 the chest, causes general restlessness and depression of spirits, etc. . . 
 The east wind in winter brings with it a cold so penetrating that the 
 thinly dressed natives sometimes die from its effects. In spring it 
 frequently shrivels up the young vegetation so that the people of 
 Lebanon call it ‘The poison wind.’”’ 
 
THE WIND. | 175 
 
 cause of Tyre’s rowers being broken in the midst of the seas 
 (Ezekiel xxvii. 26) ; and it was an east wind which discomfited 
 Jonah till he fainted (Jonah iv. 8). The Spirit of God comes 
 sometimes as an east wind, breaking and discomforting, till 
 like Jonah we faint with despair. A Christian woman went 
 to a friend of mine in Pittsburg and said, ‘‘ Will you pray for 
 me, Mr. Whiteside?” ‘‘ Yes, my sister,’’ was the reply, 
 ‘‘ what shall I ask the Lord for ?”’ ‘I want more patience,” 
 was the response. My friend began to pray somewhat as 
 follows, ‘‘ Lord, send this sister a lot of trial, and persecution 
 and tribulation.” ‘‘ Stop,’ exclaimed the sister, “1 don’t 
 want trial and tribulation, I want patience.’’ The servant of 
 God calmly replied, “Tribulation worketh patience, and 
 patience experience.” We want the Christ of blessing, but 
 ‘we don’t want the John of baptismal judgment. Before 
 - Christ got the brooding Dove of the Spirit, He had gone down 
 into the waters of Jordan’s death. 
 
 The west wind of deliverance. It was a west wind that 
 took the locusts away from Egypt (Exodus x. 19), and Christ 
 tells us it is from the west that the refreshing shower comes 
 (Luke xii. 54). The Spirit of God comes in the effectiveness 
 of His power and drives away the locusts of evil, and in the 
 _ shower of His grace to refresh the weariness of the saints. A 
 
 - poor woman in New York who could not get out to the 
 
 church service as she was wont, sent her little boy with the 
 instruction, he was to bring home as much of the sermon as 
 he could. When the boy got home he had forgotten all he 
 had heard. ‘‘Do you remember the text,” queried the 
 mother. ‘‘ Yes, God says, ‘ He is going to send us another 
 bed-quilt.’”” An additional bed-quilt was sorely needed, 
 - for the only one the mother had was worn and thin, and it 
 was not sufficient to keep them warm. The mother could 
 -not remember such a text, so she asked a friend, who was 
 present at the service, what the text was. The friend replied, 
 “J will send you another Comforter.” The bed-quilt was 
 called a comforter, and he knew they needed one, so when he 
 heard that God was going to send the Comforter he concluded 
 it was a bed-quilt. Do we not all need, and always need, 
 
 _ this additional Comforter ? Verily, we do, and when He is 
 
Pu ica EMBLEMS OF THE HoLy SPIRIT. 
 
 received, obeyed and honoured we find Him a Helper indeed, 
 Beer oni a Comforter to warm and gladden. 
 
 - 
 
 The north wind of clearing. Three things are said about 
 _ the north, ‘‘ Cold cometh out of the north ” (Job xxxvii. 9), - 
 but so does “‘ fair weather ”’ (Job xxxvii. 22), for the “north 
 wind driveth away rain ”’ (Proverbs XXV. 23): acharacteristic _ — 
 tae recognized in its native name, “ the heavenly,” apparently 
 from the glorious blue sky which marks it. Who isit that can — 
 2 a3 as _ bring us under the sky of hallowed communion and give us to 
 ees enjoy the fair weather of God’s love? No one but the — 
 Spirit. He alone can clear away the cloudy weather and give 
 _ us the bracing of His invigorating presence. What a difference 
 ; TS it makes when we know the cheer and comfort of the Divine. 
 ie : _ In the Bible of Horace Bushnell, after his death, were found 
 >. these words pencilled on a sheet of paper, ““My mother’s == 
 loving instinct was from God, and God was in her love tome __ 
 first—which love was deeper than hers and more protracted. ae 
 Long years ago she vanished, but God stays by me still, 
 
 embracing me in my grey hairs as tenderly and carefully as 
 
 corse she did in my infancy, and giving to me as my joy and the 
 ee “principal glory of my life, that He lets me know Him, and 
 eet helps me, with real confidence, to call Him my Father.’”’ His. 
 ate love clears our sky and cheers our spirit, and the Spirit. 
 “Himself comforts us in all the tenderness of His motherhood. — 
 
 “No word of all the Scripture thrills a-sweeter chord than this, 
 Stirs a richer retrospection of the soul’s experienced bliss, 
 Than this promise, where the Spirit strengthens weak and timid 
 faith, ; 
 With Beatie of His comfort, ‘As a mother comforteth.’ ”’ 
 
 The south wind of pleasantness. Elihu says, ‘How thy ~ 
 garments are warm, when He quieteth the earth by the south - + 
 wind ?” (Job xxxvil.. 17); and the bride in the Song of ~ 
 
 _ Solomon says, ‘Awake, O north wind; and come thou — 
 south ; blow upon my garden, till the spices thereof may 
 
 - flow out” (Song of Solomon iv. 16). Dr. Geikie says upon 
 
 up this verse, ‘‘ The north-west or south-west is meant, since it — 3 3 
 
 : rarely blows directly from the north or the south. This wind 
 
 is felt at Joppa as early as nine or ten in the morning, but as 
 
 becomes the. east, it travels leisurely, reaching Jerusalem 
 
THE WIND. _ 7 7 
 
 generally about two or three in the afternoon ; sometimes 
 indeed not till much later. Subsiding after sunset, it soon > 
 _ rises again, and continues for most of the night, bathing and 
 renewing the parched face of nature with the refreshing 
 - vapours it has brought from the ocean, and constitutes ‘ the 
 dew’ of the sacred writings. Should it net reach the hills, 
 as sometimes happens, Jerusalem suffers greatly, but near 
 the sea its moist coolness is a daily visitor.”’ 
 
 As the bride appeals to the wind to bring out the aroma 
 of the spices, so the Spirit brings out the implanted graces of | 
 His love. There are spices, fragrant odours, which delight 
 
 the heart of our Beloved, such as the odour of intercession 
 - (Revelation v. 8), the frankincense of a consecrated life 
 (Matthew ii. 11), the spikenard of love’s devotion (Mark 
 xiv. 3), the incense of grateful worship (11. Chronicles xxix. 11), 
 the fragrance of lowly adoration (Song of Solomon i. 12), the 
 aroma of a holy character (Psalm xlv. 8), the sweet smell of 
 
 _ generous help (Philippians iv. 18), the savour of prayer 
 
 (Psalm cxli. 2), the perfume of a faithful ministry (1. Cor. 
 ii. 14-16), and the redolence of a forgiving and loving spirit 
 (Ephesians iv. 32; v. I, 2). How pleasant such a redolent 
 - life must be to our Lord. Here again, we are cast upon the 
 Spirit, and we pray in the intensity of earnest longing, 
 ‘““ Awake, O Spirit, blow upon the garden of my heart and 
 _ life, till the spices of Thy graces and gifts flow out in adoring 
 praise and agreeable appreciation to God.” 
 ‘Lord, let Thy love, 
 Fresh from above, 
 Soft as the south wind blow ; 
 Call forth its bloom, 
 
 | Wake its perfume, 
 And bid its spices flow !” » 
 
Syllabus of 
 Rivers as Emblems of the Holy Spirit. 
 
 Rivers of the Bible—I. Sowrce—Professor’s question to 
 student—Ten things ‘of God’’—Four Edenic rivers— 
 Cowper’s verse on love—Canon Liddon on “ supersensuous ” 
 —Il. The course—Stier’s reading on John vii. 37, 38 and 
 paraphrase—Hebrew word for “‘ fountain ’?—One of the last 
 sayings of Robert Chapman—The inexpressible things—III. 
 Mission—Bacteria—Rivers fructify—Hampton Court vine— 
 Rivers pacify—A robin’s nest at Nyack—Rivers gladden— 
 Samuel Rutherford’s letter—Rivers vivify—Fountain and 
 cistern—Ezekiel’s river—Measured waters—Deep waters—_ a 
 Productive waters—Directed waters—Healing waters—Food- ~ 5 
 providing waters—Sacrificial waters—‘.A Cruce salus”’— 
 Rivers  satisfy—Spirit-drenched—Rivers magnify—Paul’s 
 three “yet not I’s”—What George Miiller did—Rivers 
 glorify—Legend of Brittany—IV. The terminal—‘ Men ! it 
 must be done !”—Puritan on personal pronoun. 
 
 RIVERS. — 
 ‘HE rivers of the Bible are significantly suggestive in 
 their association and meaning. A stream of con-_ 
 nected thought could be profitably followed in tracing their 
 mention and setting in the pages of the Holy Writ. Take 
 seven rivers by way of illustration. The four Edenic rivers 
 are associated with man’s primeval state in Paradise (Gen. — a 
 
 ii. 10) ; the River Euphrates is connected with God’s promise 
 178 3 
 
RIVERS. 179 
 
 in grace to Abraham and his seed regarding the land of 
 Palestine as Israel’s inheritance (Genesis xv. 18; Deut. 
 xl. 24; Joshua i. 4; Revelation xvi. 12); Jordan ple anh: 2 
 important part in God’s redemptive programme, being 
 identified with the rolling away of the reproach of Egypt from 
 Israel (Joshua iv. and v.), and the coming of Christ as the One 
 Who was plunged beneath the waters of judgment for us 
 (Mark i. 5); the river of Egypt is the proclaimer of God’s © 
 judgment against sin and Israel’s deliverance from bondage 
 (Exodus vii. 17-25) ; the River Chebar is the river of Israel’s 
 Babylonish captivity, beside which the prophet saw the 
 vision of God’s glory (Ezekiel i. 1-3 ; xliii. 3 ; Psa. cxxxvii. 1) ; 
 Ezekiel’s river of vision is suggestive of many symbolical 
 _ blessings (Ezekiel xlvii.) ; and the river of Acts xvi. 13 is the 
 place of fellowship in prayer. 
 
 There are four points suggested by a river, namely, source, 
 course, mission, and terminal. 
 
 T. SOURCE. 
 
 A professor asked a student one day, “‘ How does the 
 Bible begin ?” 
 
 “With creation,” was the reply. 
 
 “Mine does not,” was the rejoinder, ‘‘it begins with God 
 —‘ In the beginning Gop.’ ”’ 
 
 Everything is wrong if we do not begin with God. He is 
 the explanation of creation, the Sustainer of life, the Ruler 
 in providence, the Author of Scripture, the Giver of Christ, 
 the Source of spiritual life, and the Originator of every blessing 
 of the Gospel. Turn where we will in the sacred page, the 
 Spirit emphasizes one great fact, viz., God is the Source of all 
 things. Take Romans i. by way of illustration, where we 
 read of ten things of God. ‘Gospel of God” (verse 1). 
 “Son of God ” (verse 4), ‘‘ Beloved of God’? (verse 7), ‘ Will 
 of God” (verse 10), ‘‘ Power of God’’ (verse 16), ‘‘ Right- 
 eousness of God”’ (verse 17), ‘‘ Wrath of God” (verse 18), 
 “Glory of the uncorruptible God” (verse 23), ‘Truth of 
 _ God” (verse 25), “ Judgment of God ” (verse 32). 
 
180 EMBLEMS OF THE HOoLy Spirit. 
 
 In Genesis ii. 10, II, we read of a river divided into four 
 heads. This river of Eden in its fourfold flow cannot definitely 
 be identified to-day. The names of the rivers were Pison, 
 Gihon, Hiddekel, and Euphrates. According to Newberry — " 
 the names mean spreading, stream, swift, and fruitfulness. __ 
 
 The meaning given to these names by Farrer is more sugges- 
 
 tive. He says, Pison means changing, doubling, extended ; 
 
 Gihon signifies valley of grace, or impetuous; Hiddekel — a 
 denotes a sharp voice, and Euphrates indicates, That makes 
 
 fruitful. 
 
 Let us take these rivers as illustrating the Spirit’s person 
 and work. There are four things God is said to be: “God © 
 is Spirit”? (John iv. 24); ‘God is Light” (1. John i. 5) ; 
 “God is a Consuming Fire’ (Hebrews xii. 29) ; and “ God is 
 Love” (1. John iv. 8). All this the Spirit is. 
 
 As Pison means changing or doubling, so the Spirit, as 
 the Spirit, is the Source and the Cause of that change, or 
 additional work, called ‘‘ the new birth.’ As natural life is 
 the union of the spirit and body by means of the soul, so _ 
 
 spiritual life is the union of man with God through Christ 4 
 
 _ by the operation of the Holy Ghost. 
 
 As Gihon signifies Valley of Grace, or impetuous, so the 
 Spirit is the One Who causes us to know the light of the 
 
 knowledge of God’s grace as revealed in the face of Jesus — 
 Christ. No darkness of hell, sin, or death, can stay before the - 
 
 impetuous sway of God’s grace. The Spirit in His ministra- 
 tion of the Gospel accomplishes this. - 
 
 As Hiddekel denotes a sharp voice, so the Spirit is a 
 Consuming Fire to purify away the dross of sin and make us _ 
 beautiful with the cleansing of His Word. His Word is a 
 sharp voice and a fire, as is clearly stated in the opening of 
 the Book of the Revelation, where Christ’s eyes are said to be 
 as a flame of fire to burn, and the Churches are exhorted to 
 hear what “‘ the Spirit saith.” 
 
 As Euphrates indicates that which makes fruitful, so the 
 Spirit as Love is the begetter of that which is called ‘‘ The 
 
 fruit of the Spirit.” That love is expressed in self-forget- ‘ae 
 
RIVERS. 18r 
 
 fulness and self-sacrifice. Cowper finely puts it when he 
 says :— 
 
 ‘* All selfish souls, what’er they feign, have still a selfish lot ; 
 _ They boast of liberty in vain, of love, and have it not ; 
 He, whose bosom glows with Thee, he, and he alone is free ; 
 
 Whether we name thee Charity or Love, 
 
 Chief grace below, and all in all above ; 
 
 Who seeks to praise Thee, and to make Thee known 
 To other hearts, must have Thee in his own. 
 
 Love speaks of Him, her Author, Guardian, Friend, 
 Whose love knew no beginning, knows no end. 
 
 She flies to save some, and feels a pang for all. 
 And from a knowledge of her own disease, 
 Learns to compassionate the sick she sees. 
 
 She makes excuses, where she might condemn, 
 Revil’d by those that hate her, prays for them ; 
 The worst suggested, she believes the best ; 
 
 Such was the portrait an Apostle drew ; 
 The bright original was One he knew ; 
 Heav’n held his hand, the likeness must be true.’’ 
 
 The only One Who can make this likeness true in us is 
 the Spirit Himself. Canon Liddon once said what is true in 
 its profound simplicity. He said: “ It may seem a poor and 
 trite thing to say, but real belief in the Holy Ghost implies 
 an habitual sense of the reality of a spiritual and supersensuous 
 world. There is in fallen human nature a constant and pro- 
 found tendency to sink under the dominion of materialistic 
 habits of thought, that is to say, to surrender ourselves to the 
 fascination and empire of the bodily senses.’’ As the law of 
 life can only overcome the law of gravitation, so the law of 
 the Spirit of Life in Christ Jesus is the only power that can 
 free us from the law of sin and death. 
 
 _II, THE COURSE. 
 
 At the Feast of Tabernacles Christ said, to give Stier’s 
 reading, ‘If any thirst, let him come unto Me; and let 
 him drink who believeth in Me! Even as Scripture (con- 
 - cerning Me) hath said, Rivers out of Him shall flow, of living © 
 - water” (John vii. 37, 38). The general interpretation of this 
 
182 EMBLEMS OF THE Hoty Spirit. 
 
 passage is to make the living water flow out of the believer, ‘ 
 
 but we are inclined to agree with Stier’s paraphrasing, for the 
 following reasons :— 2 
 
 1. Nowhere in the Old Testament do we find that men of 
 God are said to be a source of blessing, whereas, the Lord is 
 frequently said to be “‘ the Fountain of living waters” (Jer. 
 il. I3; xvii. 13). The Hebrew word “ fountain” in these 
 Scriptures means “‘ a perpetual spring of water.’ The Lord 
 promises “to pour water upon him that is thirsty” (Isaiah 
 _ -xliv. 3), and also bids those who are thirsty to come to the 
 waters (Isaiah lv. 1), and in the glory, Christ is the One from 
 Whom the river of life proceedeth and from Whom the needy 
 are directed “ to take’ (Revelation xxii. 17). 
 
 2. The preposition “ek” rendered ‘out of” with the 
 genitive signifies out of as from a source—a starting point. 
 “ Out of Him shall flow rivers of living water,” even as the 
 “river of water of life’”’ is said to be “ proceeding out of the 
 
 throne of God and the Lamb.” Stier paraphrases the whole ~ 
 
 passage as follows :— 
 
 “Are there not then among you joyous guests at this 
 feast, any thirsting souls who are not satisfied with all this 
 ceremonial and typical procedure, commemoration of ancient 
 
 facts and wonders (the true meaning of which prophesied, 
 however, of a great futurity), who long for righteousness, for _ 
 
 Spirit and life? Whosoever feels this true thirst, let him 
 come now—as long as I am with you this is My invitation— 
 unto Me! With Me alone is the true water of life, soon will 
 I give it. Then shall everyone who has become a believer in 
 
 Me, drink to his full satisfaction, in a sense very different — 
 
 from your present beholding merely the water poured out. 
 For if the Scripture speaks of streams of living water issuing 
 forth from Jerusalem and the Temple—quite different from 
 our well-meaning though petty drawing water from the 
 valley, by which, however, ye are reminded of the prophetic 
 word—that is spoken of Me and My body, My entire Person, 
 and specially My humanity. In all those passages Messiah 
 was referred to, Who is Myself, and it is as if it were said— 
 The streams will flow out of Him to water the earth and to 
 give the people a drink.” 
 
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same word is used of the “ eye, 
 
 _ RIVERS. : 183 
 
 There is another Hebrew word rendered ‘fountain ’’* 
 which refers to a spring breaking through the ground. The 
 ” and signifies an_ orifice 
 through which water comes; or a well, like an eye in the 
 
 ground. The water of life comes from the broken humanity. 
 
 of the Christ of Calvary and the glorified Lord of ascension 
 
 glory. The waters that satisfied Israel in the wilderness came _ 
 
 from the smitten rock of Horeb (Exodus xvii. 6) ; the waters: 
 
 of Ezekiel’s prophetic vision flow “ from under the threshold 
 
 of the house... . at the south side of the altar” (Ezekiel 
 
 xlvii. 1) ; and with Divine intent the water of the river of life 
 is said not only to proceed from the throne of God, but also 
 
 from the Lamb. From the glorified Man of Calvary, Who 
 
 is the Giver of the Spirit because of what He gave Himself to 
 on the cross, comes the streams of the Spirit’s floods. Only 
 
 _ through Him does the Spirit come. Those who will not come 
 
 by the channel bed of the cross, will never obtain the floods 
 of the Spirit’s power and ministry. They will only find a dry 
 bed of stony discomfort and the reptiles of unbelief. The 
 riven side is the channel from whence comes the water of life. 
 
 One of the last sayings of saintly Robert Chapman, of 
 Barnstaple, was, ‘‘ I often think the thought: the members 
 
 -_ of Christ will never come to the end of ‘It is finished.’ 
 _ We shall be learning from day to day more and more, but 
 
 what we shall come to will be the unsearchableness of the 
 work.” Is not this suggested by ‘“‘ the rivers’? The word 
 
 is “‘ floods,” and is so rendered in Matthew vii. 25, 27, hence 
 
 all He has to give is beyond human expression and definition. 
 Think only of the following inexpressible things. His peace 
 ‘“‘passeth understanding’’ (Philippians iv. 7); His love is 
 
 -unquenchable (Song of Solomon vii. 7); His ways are — 
 
 untrackable (Romans xi. 33, R.V.) ; His riches are unsearch- 
 
 able (Ephesians ili. 8); His gift is unspeakable (uu. Cor. 
 
 ix. 15) ; His joy is inexpressible (1. Peter i. 8) ; His words are 
 unutterable (11. Corinthians xii. 4) ; His love is unknowable 
 (Ephesians iii. 19) ; He is undefinable (Song of Solomon v. 16) ; 
 
 -and He cannot be numbered (Psalm cxlvii. 5, margin). 
 
 * Rendered ‘“‘ fountain”’ in Gen. xvi. 7; ‘‘ well’’ in Gen. xxiv. 13; 
 ‘“face”’ in Num. xiv. 14; ‘‘éyes”’ in Ezekiel i. 18, 
 
184 EMBLEMS OF THE HOLy Spirit. 
 
 Il. MISSION. 
 
 Everything in life has its mission. The bacteria which is 
 such a terrible scourge in one direction, by its scavenger 
 work in the decomposition of dead bodies is a benefactor in 
 another direction. There is a blessing in every curse, a bow 
 in every cloud, a sweet in every bitter, and a joy in every 
 sadness. Rivers and floods have been great devastators, but 
 they have also been great benefactors. In the land of 
 _ Palestine where a river was such a boon, we are not surprised 
 that it is frequently used to illustrate the beneficent work of 
 the Spirit. Let us briefly ponder a few things rivers are said 
 to do. 
 
 Rivers Fructify. The Blessed Man is compared to a tree 
 _ planted by the rivers of water, and who in consequence brings 
 forth fruit in his season (Psalm i. 3). Rootage in the Word 
 and in the Spirit is the secret of fruitage in the life. The ~ 
 reason why the grapes at Hampton Court are so fine is because 
 the roots of the vine find their feeding ground in the bed of 
 
 the River Thames. The Christian life is not a negation, itis 
 
 a production; nor is it an attainment merely, it is an 
 obtainment. The attainment of what the Lord desires is — 
 only possible as we obtain the Spirit’s enduement. When 
 - we obtain Him He can obtain His purpose in us. That 
 purpose is love even as He loved. We may have the clanging 
 cymbals of gift and not the consecrated music of love. We 
 may be busy in the Lord’s service, and not be beautiful in 
 His life. 
 
 Rivers Pactfy. The lives of many are like a shallow 
 stream, noisy and restless; but a true life in the Spirit is 
 deep and true. God’s chiding to His people long ago has a 
 promise wrapped up in it for us. He said, ‘‘ Oh that thou 
 hadst hearkened to My commandments! then had thy peace 
 been as a river, and thy righteousness as the waves of the 
 sea’’ (Isaiah xlviii. 18). Peaceful as a deep river and 
 powerful as the waves of the sea. But the peace and power 
 of the Spirit only come one way, and that is by hearkening to 
 His commandments. Naught can disturb the one who rests 
 in the will of God. A robin had built its nest in a small 
 
RIVERS. ue 185 
 
 garden bush at Nyack-on-the-Hudson. Cats were about and 
 
 ee pedestrians were continually passing, but the master of the 
 
 garden knew the bird was there, and he kept a watchful eye 
 on the mother bird and her nestlings. So when we rest in the 
 will of God by our obedience to His Word, the Spirit sees that 
 nothing disturbs, and He makes us sing : 
 
 Like a river glorious, 
 Is God’s perfect peace, 
 Over all victorious, 
 
 In its bright increase ; 
 Perfect yet it floweth, 
 Fuller ev’ry day, 
 Perfect, yet it groweth 
 
 Deeper all the way.” 
 
 Rivers Gladden. ‘‘ There is a river, the streams whereof 
 shall make glad the city of God”’ (Psalm xlvi. 4). ‘ Glad” 
 is the prominent word here. To be affected to merriment by 
 - joy and delight is the meaning. The believer, who is Spirit- 
 filled, has a right to be “ merry” with the prodigal, for he is 
 saved in the grace of the Father ; he can shout with Gideon 
 and his three hundred, ‘“‘ The sword of the Lord and of 
 Gideon,” and be victorious over his foes; he can sing with 
 Miriam and her maidens, “The Lord hath triumphed | 
 gloriously,” as he beholds the achievements of Jehovah ; he 
 can say in the face of trial with Paul as encouraged by the 
 Lord, ‘‘ None of these things move me ”. he can glory in 
 His infirmities as he is buffeted by Satan, for he knows the 
 power of Christ protects him; he can sleep calmly with 
 - Peter in the face of persecution, for he knows the Lord can 
 deliver him ; and he can have a praise meeting, although his 
 back is smarting, his feet fast in the stocks, and he is in the 
 dark dungeon of an inner prison, even as Paul and Silas did. 
 All this is only possible as we keep in fellowship with Christ 
 ‘and make Him everything, for it is ever the Spirit’s mission to 
 keep us occupied with Him. Samuel Rutherford, in his 
 letters, emphasizes this. He says, ‘ I see that in communion 
 with Christ we may make more gods than one,” meaning 
 that we may make the enjoyment itself our god. “I would 
 be farther in upon Christ than at His joys.... let the Holy 
 
cog 
 
 186 EMBLEMS OF THE HOoLy Spirit. 
 
 Spirit lead to this Person, and surely his experience will be, 
 none ever came away dry from David’s well.’ 
 
 Rivers Vivify. Of Christ it is said, “A man... . shall | 
 
 _ be as rivers of water in a dry place” (Isaiah xxxii. 2). What 
 a dry place the world is, and how dry we are in ourselves ! 
 Yet a consciousness of need makes us appreciate the Saviour. 
 Rutherford aptly says in writing to one who suffered much 
 
 for conscience sake: “I approve of your going to the — 
 
 Fountain, when your own cistern is dry. A difference there 
 must be betwixt Christ’s well and your borrowed water, but 
 ye have need of emptiness and drying up, as well as ye have 
 need of the well? Want and a hole there must be in our 
 vessel to leave room for Christ’s art. His well hath its own 
 need of thirsty drinkers, to commend infinite love which, 
 from eternity, did brew such a cellar of living waters for us. 
 
 The constant, vivifying and renewing work of the Spirit 
 may be iNustrated by the descriptions given of the river in 
 Ezekiel xlvii. Let us briefly note the details : (1) Measured 
 Waters—“ He measured,” &c. (verses 3-5). There is nothing 
 haphazard about the Spirit. Everything is exact. He ever 
 
 keeps to the measure of the truth. (2) Deep Waters. At 
 
 first the waters were only to the ankles, then to the knees, 
 then to the loins, and then a river to swim in. Four grades 
 of Christian experience may be indicated here. To walk in 
 _ the Spirit is good, to have a prayer-life in the Spirit is better, 
 
 to be strengthened in the loins of a Spirit-empowered experl- 
 
 ence is best, but better than the best is to be lifted off our feet 
 
 entirely, and rest in God Himself, even as an expert swimmer 
 
 trusts to the water. (3) Productive Waters. There were 
 trees on either side of the river, and many of them (verse yh 
 These were the product of the productive waters. The pro- 
 ductiveness of the waters is further seen in the increase in the 
 fish. ‘* There shall be a very great multitude of fish, because 
 these waters shall come thither ” (verse 9). A Spirit environed 
 life always produces that which is a blessing and a protection 
 to others, and there is also a great multitude saved when 
 the Spirit works in power. After Pentecost it is said, “‘ Be- 
 lievers were the more added unto the Lord, multitudes both 
 of men and women” (Acts v.14). (4) Directed Waters. The 
 
 pia 
 a 
 
RIVERS. 187 
 
 course of the river was towards the East and towards the 
 desert (verse 8). The Spirit leads us towards the desert of 
 the world to proclaim God’s love to a thirsty world, as He did 
 Philip the Evangelist, to meet the Ethiopian (Acts viii. 26, 27) ; 
 and He also leads us to look out toward the East of Christ’s 
 return. (5) Healing Waters. Wherever the river flowed 
 healing followed—‘ the water shall be healed ” (verse 8). . 
 
 “ the waters of the sea shall be healed ” (verse Q, R.V.), ad 
 further, the leaves of the fruit trees produced by the waters 
 are ‘‘ for healing” (verse 12, R.V.) The Spirit makes alive 
 our “‘ death-doomed’”’ body, as well as vivifying the inner 
 life of the spirit. (6) Food-providing Waters. Every kind of 
 fish is caught (verse 10) by the fisherman. Besides the supply 
 _ from the waters, there is the supply produced by the waters. 
 The fruit from the trees “‘ shall be for meat” (verse 12). So 
 those who are under the Spirit’s direction not only have 
 ‘enough ”’ but to “spare.”” Enough in the Spirit for one’s. 
 own need, and abundance for others. (7) Sacrificial Waters. 
 We are not only told the waters came from the “ south side 
 of the altar ”’ (verse r), but we are also told that all the blessing 
 that came was “‘ because the waters thereof issue out of the 
 _ sanctuary ”’ (verse 12, R.V.) The motto of the Earl of Mayo 
 is ‘‘ A Cruce salus”’ (salvation by means of the cross). We 
 may say the same of the Spirit. The Spirit by means of the 
 cross. He comes by no other way, and as we keep near the 
 cross we find the vivifying ministry of the Spirit. 
 
 Rivers satisfy. ‘1 will open rivers on the bare heights, 
 and fountains in the midst of the valleys: I will make the 
 wilderness a pool of water, and the dry land springs of water ”’ 
 (Isaiah xli. 18). ‘‘ They shall be abundantly satisfied with 
 the fatness of Thy house; and Thou shalt make them drink 
 of the river of Thy pleasure ”’ (Psalm xxxvi. 8). The word 
 rendered ‘‘ abundantly satisfied ”’ means to give satisfaction, 
 ‘to satiate, and is variously used. The word is used of ground 
 “soaked ”’ with blood (Isaiah xxxiv. 7); of a mother who 
 feeds to “‘ satisfy ’’ her child with the breast (Proverbs v. 109) ; 
 of the rain which “ watereth”’ the earth (Isaiah lv. 10) ; of 
 God Who is said to have “satiated the weary soul” (Jer. 
 XxXxi. 25), and of one made “‘ drunken ”’ (Lam. 11. 15). Thus 
 
188 EMBLEMS OF THE Hoty Sea 
 
 eis the Lord promises to “ abundantly satisfy,” it means 
 to soak and drench the soul. What a commentary we have 
 upon as in what was said of the early disciples ; they 
 said, “ These men are filled with new wine.” Surely, too, 
 there is some correspondence in the Lord’s Word, when He 
 commands and says, ‘“‘ Be not drunk with Wine, wherein is 
 excess, but be filled (drunk) with the Spirit.’ As a man 
 filled with spirits will do things he would never otherwise 
 think of doing, so the Spirit-drenched believer is moved into 
 
 the supernatural and accomplishes things beyond the human 
 
 and is wonderfully and enthusiastically satisfied with Christ, 
 so that sin and worldly pleasures have no charm and attraction. 
 
 Rivers magnify. “‘ The waters made him great, the deep 
 set him on high with her rivers running about his plants, and 
 sent out her little rivers unto all the trees of the field. There- 
 fore his height was exalted above all the trees of the field, and 
 his boughs were multiplied,” &c. (Ezekiel xxxi. 4-9). These 
 words are wonderful in their descriptiveness, explaining the 
 indebtedness of the Assyrian to God’s national blessing. 
 Many a city and country have been enriched by noble rivers. 
 America owes a great deal to its lakes and rivers; and the 
 _ lochs and lakes of Great Britain and Ireland are waterways 
 of history and beauty. There are names which are illustrious 
 in the annals of grace, which would never have been known — 
 but for the grace which made them luminous. David felt . 
 this when he said, “ Thy gentleness hath made me great,” 
 and Paul in his three ‘“ yet not I’s”’ tells us that the secret 
 _of his life was Christ, the cause of his labour was the grace 
 of God, and that the Lord Who spoke in his testimony was _ 
 the cause of all he said. 
 
 Of the late George Miiller it is Eve ‘He brought every- 
 thing to God, and he brought God into everything.’ No 
 wonder he was the man he was, since he was possessed by the 
 God he had. : ; 
 
 Rivers Glorify.. “ The glorious Lord will be unto us a 
 place of broad rivers and streams”’ (Isaiah xxxiii. 21), so 
 says Isaiah in anticipation of what the Lord will be to His 
 people in Zion. The glorious Lord will make His people 
 glorious in the days to come. And it seems to me, the moral 
 
RIVERS. | | 189 
 
 and spiritual glory which the Spirit hath wrought in us, will 
 ‘then be made manifest through us, when Christ comes to be 
 admired in His saints. } 
 There is a legend of Brittany, which speaks of a fair city 
 called Is, which long was engulfed by the ocean, and vanished 
 out of human ken. The city, according to the lore, still 
 exists, and the people go about its streets, and sometimes the 
 bells are heard pealing from the church turret, with celestial 
 music. So with the submerged life in the Spirit. There 
 comes forth the celestial music of a chastened spirit, of a 
 willing heart, of a Christ-possessed life, and a sympathetic 
 - ministry. 
 
 TV. THE TERMINAL. 
 
 “ All the rivers run into the sea; yet the sea is not full , 
 unto the place from whence the rivers come, thither they 
 return again” (Ecclesiastes i. 7). The sea in Scripture 
 imagery stands for unorganized humanity, hence, the four 
 great world powers are said to come up “from the sea”’ 
 (Daniel vii. 3), and the last great world-power heading up in 
 the Antichrist is said to “ rise up out of the sea” (Revelation 
 xiii. x). Ezekiel’s river is also said to go ‘into the sea”’ 
 (Ezekiel xlvii. 8). We also speak of “ the sea of nations.” 
 The purpose and end of the Spirit’s bestowment is as 
 Christ Himself says—‘‘ Ye shall be witnesses unto Me.” The 
 hungry, dying world needs the Lord Jesus, and we have 
 orders to give to it the Bread of Life. During the American 
 war, an order was given to plant some heavy guns on the 
 top of a hill. The soldiers dragged the guns to the bottom 
 - of the hill and could get them no farther. An officer seeing 
 the situation, cried, ‘‘Men! It must be done! I have the 
 orders in my pocket.” So we have our orders to be witnesses 
 unto Christ. Not witnesses to ourselves, but to Him,.and 
 - remember what a witness is, he is one who knows experi- 
 Pe mentally what he tells to others. One of the later Puritans 
 Saas, was one day catechising a number of young disciples, when _ 
 as they had answered.the question on effectual calling, he said, 
 Pt ‘Stop, can anyone say this using the personal pronoun all 
 through ?” Then with broken, sobbing breath, a man stood - 
 
190 EMBLEMS OF THE Hoty Sprrir. 
 
 up and said, “ Effectual calling is the word of God’s own 
 Spirit, whereby convincing me of my sin and misery, en- 
 lightening my mind in the knowledge of Christ, and renewing 
 my will, He doth enable me and persuade me to embrace 
 Jesus Christ freely offered me in the Gospel.” . 
 When such a personal testimony is given in the Spirit, it 
 
 will be effective in blessing others. This makes us cry 2 
 
 continually. 
 
 “Oh, for a passionate passion for souls ! 
 
 Oh, for a pity that yearns ! 
 
 Oh, for a love which loves unto death ! 
 Oh, for a fire that burns ! 
 
 Oh, for a prayer-power that prevails ! 
 That pours itself out for the lost . 
 
 Victorious prayer in the Conqueror’s name, 
 Oh, for a Pentecost !” 
 
a 
 
 Syllabus of 
 The Dew as an Emblem of the Holy Spit. 
 Dew-drops—Dr. Geikie on the dew of Palestine—I. Dew 
 
 is Divine in its Source—‘‘ The Promise ’’’—‘‘ Grace be unto 
 
 God for His unspeakable grace ’’—II. Dew 1s refreshing in its 
 favour—His delight—Three classes of Christians re God’s 
 
  will—Ill. Dew is beneficial in its service—Canon Tristram on 
 
 the dew of Hermon—Occupied with the Lord—Dionysius and 
 Plato—Occupied for the Lord—Nelson’s advice to Colling- 
 wood and Rotherham—Occupied by the Lord—Fable of 
 earthen pots—‘‘ One Spirit’”—IV. Dew 1s precious m ts 
 
 —benefit—The beggar and Paganini on London Bridge—V. 
 
 Dew is saturating in its contact—Gideon’s action re the fleece— 
 “ Pressed” and “ wringed’’—‘‘ Tighten your grips’’—VI. 
 Dew is produced according to law—Quotation as to how dew 
 
 is produced—Four laws—VII. Dew is silent in tts coming— 
 
 “He certainly do recommen’ hisself mos’ highly ”—VIII. 
 Dew is refreshing in its ministry—Sarah Smiley on early com- 
 munings with God—New things ever made new—IX. Dew is 
 hiding in its enclosure—‘‘ The Gory dew ”—X. Dew 1s veflec- 
 tive in its mirroring—‘ 1 know mister, he lives in our street # 
 —XI. Dew is rich in its contents—What is found in the dew— 
 The road surveyor and his Christianity—XII. Dew 1s 
 emblematic of strength—Pulsford on “ The dew of his youth ” 
 —The instruments God uses—XIII. Dew is glorified in tts 
 
 _association—‘1 will be as the dew ’’_McCheyne on the 
 
 dew—‘ Reproached”” and ‘‘resteth’’—Dr. Henry Wilson’s 
 hand on the dynamo—XIV. Dew ts identified with Christ— 
 Christ out in the cold—Ullysses and the sirens versus Orpheus. 
 
 19! 
 
THE DEW. 
 
 Mx have spoken of the glory and aes ji the dews! 
 
 drops, Milton calls them 
 
 “Stars of morning, dew-drops, which the sun 
 Impearls on every leaf and flower.” 
 Tennyson follows in similar strain—‘‘ Every dew-drop paints 
 a bow.” Coleridge calls them “ gems of the morning,” a nd 
 George Eliot declares 
 “ The dew-bead 
 Gem of earth and sky-begotten.”’ 
 
 _ The dew of the east is not the same as in the west. Dr. 
 
 Geikie says: ‘There is no dew, properly so-called, in — 
 
 Palestine, for there is no moisture in the hot summer air to 
 be chilled into dewdrops by the coolness of the night, as in a 
 climate like our’s. From May to October rain is unknown, 
 the sun shining with unclouded brightness day after day. 
 The heat becomes intense, the ground hard; and vegetation 
 would perish but for the moist west ence that come each 
 night from the sea. The bright skies cause the heat to 
 radiate very quickly into space, so that the nights are as 
 cold as the day is the reverse. To this coldness of the night- 
 air the indispensable watering of all plant life is due. The 
 winds, loaded with moisture, are robbed of it as they pass 
 over the land, the cold air condensing it into drops of water, 
 which fall in a gracious rain of mist on every thirsty blade.” 
 
 I. DEw 1s DIVINE IN ITS SOURCE. 
 
 A part of Isaac’s blessing upon Jacob was, ‘“‘ God give 
 
 thee of the dew of Heaven”’ (Genesis xxvii. 28). The dew is 
 here said to be one of the gifts of God. As the dew is one of 
 the good gifts of God’s providence, so the Spirit is the perfect 
 gift of His grace. 
 “ Dews fall apace, 
 The dews of grace, 
 Upon this soul of sin ; 
 And Love Divine 
 Delights to shine 
 Upon the waste within.” 
 192 
 
Tne Dew. 2% 193 
 
 One of the sentences which expresses what the Spirit is, is 
 
 “The Promise of the Father.’ Someone has said, “ There 
 are 31,000 promises in God’s Word,” but there is only one 
 which is called ‘‘ the promise”? (Luke xxiv. 49; Acts i 4: 
 ‘ii. 33, 39; Galatians iii. 14), and only One Who is “ the Holy 
 Spirit of Promise”? (Ephesians i. 13). He is ‘‘ the Promise” 
 because He was promised to Christ as the result of His work 
 
 Bae, upon the Cross, and Christ promised Him to us as so 
 
 ascension gift ; and the Spirit is “ the Holy Spirit of Pr omise ’ 
 because He promises we shall have the inheritance of which 
 
 ie He is the Earnest. 
 
 a The bestowal of the Spirit is the gift of grace. Yea, He 
 ~ is called ‘‘ The Spirit of Grace.’’ But for God’s giving there 
 would be no having, so we say, ‘“‘ Grace” (“ thanks” is the 
 “same word as “ grace’’) ‘‘ be unto God for His unspeakable 
 grace’’ (11. Corinthians ix. 15), for the “ gift’ spoken of is 
 the grace referred to in the context. Unless we bottom our | 
 
 blessings on God’s grace, we have no foundation on which to 
 
 rest. Giving is His glory, giving is His enrichment, for as in 
 the feeding of the 5,000 there was more food to give out after 
 the feeding of the multitude,* so the Lord’s enrichment of us 
 js the enrichment of Himself. Let us keep on the ground of 
 - grace, for there we are not only on sure ground for ourselves, 
 _ but we are on pleasing terms with Him. He delights to bestow 
 upon us the dew of His Spirit, and we give Him double delight 
 when we receive the givings of His grace. 
 
 JI. DEW IS REFRESHING IN ITS FAVOUR. 
 
 “The king’s favour is as the dew upon the grass ’’ (Prov. 
 xix. 12). The word ‘‘ favour’? comes from a root which 
 
 means to be pleased with, to satisfy. Its use in the Psalms 
 
 will illustrate its meaning; it is rendered “acceptable,” 
 “will” “ good pleasure,” ‘‘desire’’ (Psalm xix. 14; xl. 8; 
 li. x8; cxlv. 16). There is no thought so stimulating as the 
 consciousness of the Lord’s delight in us. The joy of giving 
 
 -* The “ fragments '’ mentioned in John vi. 13 do not mean pieces 
 the people had handled, but broken pieces ready to give. The baskets 
 
 were market baskets. 
 N 
 
1 
 
 194 _ EMBLEMS OF THE HoLy*Spirirt.. 
 
 Him joy is the joy of joys. God loves all men with the love — 
 of compassion, but He loves those who do His will with the 
 
 love of complacency. God’s will is not some hard rule to 
 
 follow, some tight-rope upon which one has to balance one’s. 
 
 self, some tread-mill upon which we fruitlessly tread, it is a 
 
 garden of delights, a road of safety, and a task of happy — 
 result. Some groan under God’s will and complain at His 
 
 dispensations ; others bear God’s will as an inevitable which 
 
 cannot be helped ; while others delight in God’s will and find ~- 
 » Him in every circumstance. When we delight in God’s will 
 
 He has a special delight in us. When His pleasure is our 
 pleasure what pleasure we give Him. There are three classes 
 
 of Christians in reference to God’s will. They might be called — 
 
 submitters, committers and admitters. The submitters give 
 in and surrender because they are obliged to ; the committers 
 
 give over themselves to the Lord, but they rather tremble or © 
 
 wonder what the consequences will be ; but the admitters ask 
 
 Him to come in and will in them, to will and to do of His good | 
 
 pleasure. These latter delight His heart and find His favour 
 to their own satisfaction. The better way is to 
 “ Receive Him as the dew in thy heart, 
 O thirsty one, who long His grace hath sought. 
 
 ‘Dew forms in stillness ; struggle not nor strive ; 
 What thou dost need to learn is to receive. 
 
 “ The air surrounding thee is full of God, 
 
 With love and life and blessing for thee stored ; 
 _ Get cool and quiet and the dew will fall— 
 
 A little at a time, not once for all.” 
 
 III. DEw IS BENEFICIAL IN ITS SERVICE. 
 
 “ Like the dew of Hermon, that cometh down upon the 
 mountains of Zion: for there the Lord commanded the 
 blessing, even life for evermore ”’ (Psalm cxxxiii. 3, R.v.) Again, 
 we need to remind ourselves that the dew in Palestine is 
 different from that in the west. Canon Tristram speaks of the 
 
 dew of Hermon in recounting his travels. He says: ‘‘ We. 
 
 had sensible proof at Rasheiya of the copiousness of the dew 
 of Hermon, spoken of in Psalm cxxxiii. 3, where Zion is only 
 
 another name for the same mountain. Unlike most other - 
 
 mountains, which gradually rise from lofty table lands, and 
 
Sane 
 
 Tue Dew. ee Sos 
 
 ~ often at a great distance from the sea, Hermon starts at once 
 
 to the height of nearly ten thousand feet from a platform 
 
 - scarcely above the sea-level. This platform, too—the upper 
 
 Jordan valley and marshes of Merom—is for the most part 
 an impenetrable swamp of unknown depth, whence the 
 seething vapour, under the rays of ‘an almost tropical sun, is _ 
 
 almost constantly ascending into the upper atmosphere 
 
 during the day. The vapour, coming in contact with the 
 snowy sides of the mountain, is rapidly congealed, and so 
 
 precipitated in the evening in the form of dew, the most 
 
 copious we ever experienced. It penetrated everywhere, and 
 
 saturated everything. The floor of our tent was soaked, the 
 
 bedding was covered with it, our guns were dripping, and dew- 
 drops hung about everywhere. No wonder that the foot of 
 
 - Hermon is clad with orchards and gardens of such marvellous 
 
 fertility in this land of drought.” 
 
 The dwelling together in unity, the Psalmist likened to the 
 precious ointment running down from the head of Aaron to 
 the skirt of his garments, and to the descending dew from 
 Hermon to the lower heights. How is that unity obtained ? 
 By talking about unity ? No, that will only cause differences. 
 There are three simple things to observe: First, be occupted 
 
 _ with the Lord. Dionysius went down to the Academy to 
 
 Plato. Plato asked what he came for. “ Why,’ said 
 Dionysius, ‘I thought that you, Plato, would be talking 
 against me to your students.” Plato made answer, “ Dost 
 thou think, Dionysius, we are so destitute of matter to con- 
 verse upon that we talk of thee ?” To be occupied with each 
 other is to accentuate our differences and to create animosities ; 
 
 ‘put to be taken up with the Lord is to lose sight of our 
 
 _ differences and to create oneness of heart. That was what 
 
 brought Pentecost. The saints had lost sight of each other 
 
 in contemplating their Lord, and the consequence was they 
 were fused by the fire of His grace into one glowing mass of 
 
 - concord. Second, be occupied for the Lord. On the day before 
 
 the Battle of Trafalgar, Nelson took Collingwood and Rother- 
 ham; who were at variance, to a spot where they could see 
 the foe opposed to them. ‘‘ Yonder,” said the Admiral, “‘ are 
 your enemies, shake hands and be friends like good 
 
Oe 
 
 1096 EMBLEMS OF THE HoLy SPIRIT, 
 
 Englishmen.” Concentration of attention upon the enemies 
 of the Lord will mean their routing and our victory. The old 
 
 fable of the two earthen pots in the sea makes them Says TE sy 
 
 we clash we are broken.” ‘‘ The daughter of dissension is 
 dissolution,” but the daughter of common effort is unity. 
 Third, be occupied by the Lord. To keep the unity of the Spirit 
 
 does not mean uniformity in the body of Christ, nor unanimity — 
 
 of mind in everything, but oneness of spirit ; and that one- 
 ness of ga is only possible by the unifying Spirit. He is 
 
 called “ One Spirit’’ because He produces oneness of spirit. 
 There is not uniformity in the strings of a violin, nor unanimity — 
 
 of sound as the player draws his bow across ther. but there is 
 
 unity of spirit in the harmony produced by the skilled 
 
 musician. So it is when the Spirit fills us and controls us 
 in the authority of His Word. . 
 When we are thus occupied with the Lord, for Him and By 
 
 Him, we must be a benefit to poor lost, arid humanity, for, 
 
 like the dew of Hermon, we shall cause, in the Spirit’s life, 
 
 the desert to be a frail plain, and the Lord shall command : oe 
 
 His blessing to be enjoyed by us to the full, and in a new way, 
 “even life evermore.”’ 
 
 IV. DEW IS PRECIOUS IN ITS BENEFIT. 
 
 One of the benedictions in Isaac’s blessing upon Jacob 
 
 as, ‘“ God give thee of the dew of heaven ”’ (Gen. xxvii. 28) ; 
 
 and Moses pronounced a similar blessing upon the tribe of 
 
 Joseph—“ Blessed of the Lord be his land, for the precious | 
 
 things of heaven, for the dew ”’ (Deuteronomy XXX. 13). 
 
 When the dew af Heaven’s blessing comes into the life it = 
 
 makes it heavenly. The discords of earth are attuned by the 
 hand of the skilled musician, the Holy Spirit. 3 
 
 ‘On London Bridge, on one occasion, there stood ache 
 and sad, eighty years ago, a poor old beggar man. He 
 
 scraped away wretchedly on his old miserable violin in the — 
 
 attempt to draw a few pennies from the passers-by, but no 
 
 one seemed to listen or stop, and his poor old heart was down ~ 
 in his toeless boots, and cold. A stranger passed along the we 
 Bridge, and suddenly halted beside the poor old fiddler, and ay 
 listened while the weary, wistful eyes searched his face for — 
 
 ry. We Cad 2 i 
 i id by a, rt me 
 A se ay * « 
 
 es 
 
 Sia ROMAN, 
 
 Pe Nepee s 
 
 hg 
 t 
 
 BS Pe Sa ERE ee 
 
 ensign fi Aeat 
 RA 
 
 aries 
 aS 
 
 es 
 
 ] 
 
 (es) 
 
THE Dew. cae 197 , 
 
 ‘Charity, for the love of God!’ Instead of the hoped-for 
 
 penny the stranger asked for the fiddle : he would help witha 
 
 ~ tune. The stiff, numbed fingers were glad to pass the old 
 
 thing over, and the new hands began to play a low, plaintive 
 melody that made the first passer-by find a tear start from 
 his heart on the way to his eye, and he stopped and threw a 
 penny in the old beggar’s tattered hat, but still lingered, for 
 the tune is going on. Then another stopped ; another penny, 
 and he lingered too. Then another, another, another, and 
 yet they are coming and stopping. In the red heap of coppers 
 
 in the old man’s hat there are now appearing the white gleam 
 _of sixpences and shillings. In a few minutes there is a dense 
 
 crowd of thousands of people massing more and more on the 
 Bridge, while yonder big policeman, instead of saying, ‘ Move 
 on!’ places himself, with tears in his eyes, within hearing of 
 the wondrous strains. Still, from that decrepit old violin, 
 
 _. melody like an echo of the song that the angels sang is floating _ 
 
 over their heads, and the decrepit old hat is brim-full of coins. 
 
 ‘Jt is Paganini! It is Paganini !’ passes the whisper along.” 
 
 A master hand mastered the old man’s violin, and when the 
 Spirit masters us with the dew of His grace, what melody of 
 
 _ love, and patience, and fortitude, and purity, He produces, 
 
 ~ even as He did in the life of Joseph. 
 
 V. DEW IS SATURATING IN ITS CONTACT. 
 When Gideon wished to put the. Lord to the test he asked 
 
 that the dew might saturate the spread fleece and that the 
 
 ground might be dry all around. In the early morning he 
 wrung a bowl full of water from the fleece (Judges vi. 37, 38). 
 Is there not something suggestive in Gideon’s action before he 
 
 : got the bowl of dew? “He thrust”’ (r.v., ‘‘ pressed ”’) ‘‘ the 
 
 fleece together, and wringed the dew out.” The word 
 
 “ thrust’’ is a primary one, and means to press together ; and 
 
 the word “‘ wringed”’ is also a primary one, and means to 
 suck out, to drain, to squeeze. It is used of the bird offered 
 
 in sacrifice whose blood was to be wrung out (Leviticus i. 15). 
 
 Of the draining of a cup (Ezekiel xxiii. 34). Gideon would 
 
 _ never have got the dew from the fleece by a passing touch, 
 
 . _ there had to be the earnest grip and resolute wringing. The 
 
LOB Ge. EMBLEMS OF THE HOLy Spirit. 
 
 same thing applies to the enduing of the Spirit. Christ 
 went down into the waters of death before He got the endue- 
 
 ment of the Spirit. He was tried in the wilderness before it 
 
 is said of Him, “ He returned in the power of the Spirit.” 
 Christ has taught that those who plead effectually are those 
 who pray with importunity (Luke xi. 5-10; xviii. 5). The 
 disciples tarried in the upper room before they were clothed 
 with the Spirit’s power. It was the prayer which was “ made 
 earnestly ’’ by the Church that brought Peter out of prison 
 
 (Acts xil. 5, R.V.) It was because Elijah “‘ prayed earnestly” 
 
 that the heavens were shut up and opened again, and it is 
 
 “the effectual fervent of a righteous man which availeth _ 
 
 much ”’ (James v. 16, 17). Our earnestness is not the cause 
 of God’s giving, but it is the condition which makes us appre- 
 ciate His bestowments. Listlessness and slackness God 
 abominates. Unbelief is characteristic of both, but faith 
 grips and goes. ‘Tighten your grips,’ Rutherford used to 
 say. They who tighten their grips will find they are gripped 
 and will be able to grip the tighter. Those who press the 
 fleece of God’s promises will always find the dew of the Spirit’s 
 blessing. 
 
 - 
 
 VI. DEW Is PRODUCED ACCORDING TO LAW. 
 
 ‘“ Who hath begotten the drops of dew ?” (Job xxxviii. 28), 
 God asked Job long ago. Dew is produced by a given law, | 
 
 “If clouds are necessary to produce rain, sunshine is an 
 essential to the formation of dew. A dewy morning only 
 follows a day whose sun has well warmed up the earth. It is 
 necessary that the heat should readily radiate into the sur- 
 rounding atmosphere by night. When the surface of the 
 earth thus cools down more rapidly than the incumbent air 
 about it, and when the air is saturated with moisture, then, 
 
 by the contact of temperatures, the air becomes unable LO. 
 retain its moisture, and yields its sprays and vapours to be 
 
 shaped by a natural law, the same which rounded the world 
 out of chaos, and orbed the universe; and then what was 
 
 invisible becomes visible in drops of settling dew. So, when- | 
 
 ever dew is seen to fall there must first have been a flowing 
 down of sunshine in the day, and then a responsive current of 
 
THE Dew. | 199 
 warmth uprising in the night towards the region whence it 
 came. The earth receives and yet returns the heat the 
 heavens gave, and as if to reward such gratitude the dew 
 descends to refresh and gladden its beseeching and thankful 
 
 breast.”’ a 
 As the dew is formed according to the law specified above, 
 so the Spirit is given and operates according to the law of 
 grace. The Father, like the sun to the earth, comes to us in 
 the Divine love of His grace in Christ, and Christ in the 
 warmth of that expressed love is associated with the moist 
 atmosphere of the Spirit’s life, and the consequence is the 
 bestowment of the dew of His grace, namely, the adaptability 
 and suitability of the law of the Spirit of Life in Christ Jesus 
 - which makes us free from the law of sin and death (Romans 
 “viii. 2). In Romans vii. and vill. there are four laws men- 
 ‘tioned. The moral law which is holy, just and good, but like 
 the judge with the black cap pronouncing death upon the 
 guilty criminal, only condemns us to death ; there is the law 
 of sin in our members, which operates like a fatal disease in 
 the body ; there is the law of the mind or conscience, which 
 like an accusing witness puts us to shame ; and there is the 
 Jaw of the Spirit, which like the marriage of the warm earth 
 and the cool atmosphere, produces the freeing life of the dew 
 of His blessing, which throws off the habit of sin, even as the 
 ascending sap in the tree throws off the dead oak leaves. 
 
 VII. DEw IS SILENT IN ITS COMING. 
 
 Hushai in his subtle advice to Absalom, counsels him to 
 get a sufficient number to go against David, and says, “ So 
 shall we come upon him. . . . and light upon him as the dew 
 falleth on the ground” (11. Samuel xvii. 12). The visitations 
 of the Spirit are silent and searching, and yet none the less 
 real and stimulating. All the great forces of nature are silent 
 in their working. Life with its energy, spring with its beauty, — 
 gravitation with its attraction, the sun in its coming, the 
 moon in its shining, the stars in their courses, and the earth 
 moving on its axis, are all silent and potent. The Spirit 
 comes not with blare of trumpet, and boom of cannon, but 
 like the gentle-dew He comes quietly and surely ; and a proof 
 
200 ~—~-EMBLEMS OF THE Hoty Spirit. 
 
 of His infilling is a quiet and gentle life and an unobtrusive 
 
 manner. Two coloured men came up to the outskirts of a_ 
 
 crowd on one occasion, when a United States’ Senator was 
 
 making a campaign speech. After listening to the speech for 
 
 about ten minutes, one of them turned to his companion and 
 asked : 
 
 “Who am dat man, Satine i 
 
 “Ah don’ know what his name am,’’ Sambo replied, “ but 
 he certainly do recommen’ hisself mos’ highly.” 
 
 There will be no recommendation of ourselves if we are 
 _ filled with the Spirit, but we shall recommend Christ. When 
 Stephen was filled with the Spirit he said, ‘I see Jesus.” 
 
 VIII. THE DEw Is REFRESHING IN ITS MINISTRY. 
 
 _ Job says, ‘“‘ The dew lay all night upon my branch, my 
 glory was fresh in me, and my bow was renewed in my hand ”’ 
 (Job xxix. 19, 20). Sarah Smiley, in speaking of the precious- 
 ness of early communings with God, says: ‘‘ It is one of the 
 rarest exceptions when no dew falls in my garden, and 
 perhaps it is nourished even more in this way than by the 
 
 rains. As I go to my morning work among the flowers, the — 
 dew rests everywhere, often as heavily as though a shower ~ 
 
 had fallen—that is, everywhere that there is life to receive it - 
 
 for I do not find the dew upon the garden paths, nor on any © 
 - barren spot. But every leaf is laden and every flower is 
 
 fresh from this baptism by the hand of God. And as I lightly 
 stir the soil around my flowers, where it is becoming hard and 
 
 impervious to air, these heavy dews contribute their small . 
 quota of rich refreshing to the soil itself.’ Then Sarah 
 
 Smiley applies the spiritual lesson of the early dew, “ Oh, 
 blessed dew of the speech of God! How faithful and con- 
 stant is thy coming! How thou visitest us in the still hours 
 
 and in the hours of shadow! How dost thou utter thy 
 
 wisdom almost inaudibly ! we see no cloud, we hear no sound, 
 and yet Thy presence is with us and our souls are rejoicing. 
 Thy love bathes our souls with delight. We bow down 
 beneath its pressure in adoring gratitude. The fragrance of 
 
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 he 
 
 our souls goes forth to Thee as every pore of our being opens 
 
 at this soft touch. We are alone with Thee, and Thou 
 
Tue DEw 2 201 
 
 speakest to our hearts. Thou canst not come to us thus in ~ 
 the broad light of the busy day. We bless Thee for the still 
 hours in which our souls are charged anew with life.”’ 
 
 The word ‘‘ fresh’ in the atau from Job means to > be 
 “ new,’ as the margin gives—‘‘ My glory was new in me.’ 
 _ The word means to be new in the sense of renewed, it comes 
 from a root which means to rebuild and to renew. The root 
 word is used in speaking of the repairing of a house, as when _ 
 Joash was “ minded to vepaiy the house of the Lord” 
 (11. Chronicles xxiv. 4); to confirm a transaction, as when 
 Samuel said of Saul’s election as King, “‘ let us go to Gilgal — 
 
 and renew the kingdom there” (1. Samuel xi. 14); and the 
 
 Psalmist uses the same word when he says, “ Thy youth is 
 renewed like the eagles ” (Psalm cili. 5). The word which 
 Job uses means new and renewed, or continually new. The 
 products of the Spirit are always fresh. The word is generally 
 rendered “new.” Some of its uses will illustrate. The new 
 fruits found in the garden of the Spirit’s grace (Canticles 
 vii. 13), the new spirit of God-consciousness (Ezekiel xi. 19), 
 the new heart of affectionate loyalty (Ezekiel xxxvi. 26), the 
 new threshing instrument of effective service (Isaiah xli. 15), 
 the new song of adoring worship (Psalm xl. 3), the new song of 
 glorious victory (Psalm xcviii. 1), and the new things of 
 Divine revelation (Isaiah xlviii. 6), are all the gift of the Holy 
 Spirit. It is only these fresh things of His grace that can 
 keep us fresh in our pace. His renewings are ever “ fresh as 
 morning dews distilled on flowers.” 
 
 IX. DEw IS HIDING IN ITS ENCLOSURE. 
 
 “ The dew lay round about the host ; and when the dew 
 that lay was gone up, behold upon the face of the wilderness 
 there lay a small round thing’ (Exodus xvi. 13, 14). Thus 
 the disclosure of the manna is mentioned. As long as the dew 
 was on the ground the manna was hidden, but when the dew 
 was exhaled, the manna was revealed. What a type of the 
 hie of the Spirit and His disclosing of Christ. Mr. Neil tells 
 
 ‘there is a plant called the Gory dew. It consists of little 
 
 ae upon the ground. Viewed under a microscope, they 
 
202 Hires OF THE Hoy Spin, : as 
 
 appear as minute alepules: Theres isa large spot of grass land © 
 
 near Hastings covered with it. While the earth is dry it 
 remains unseen, but when the rain descends the startled 
 passer-by observes that the whole meadow has suddenly 
 
 become red, like a gory sea. So with men in their natural | 
 
 state. While all is dry and barren they cannot see the blood 
 
 of Christ. They fail to discern the rich cleansing tide that 
 
 stains the wood of the accursed tree, and bedews the ground 
 _ of Golgotha. It is one of the mysteries of grace, that from the 
 
 carnal eyes our God is a God that hideth Himself. But, oh! | 
 
 how differently it looks when the Spirit of God descends in 
 showers of grace, taking the things of Jesus, and showing 
 them to us. How plainly the precious blood is seen now, the 
 costly blood of atonement, that has made our peace. Every 
 other object seems to fade away as we stand, and wonder, and 
 adore in the presence of the bleeding Lamb of God.” 
 
 X. DEW IS REFLECTIVE IN ITS MIRRORING. 
 
 ‘““ Jacob shall be in the midst of many people, as a dew 
 
 from the Lord” (Micah v. 7). Being blessed of the Lord, - 
 
 Jacob in turn becomes a power for Him. Pongicllow SYS 
 “Every dewdrop hath a whole heaven in it.”’ 
 
 , An open-air preacher was describing the Lord Jesus to a 
 number of children in a street in the slums of a great city. 
 
 The children listened with rapt attention to the unfolding of — 
 the Man of men. He had not mentioned any name, but when — 
 
 the question was asked as to Who the Personage was, a boy 
 immediately replied, “‘I know him, mister, he lives in our 
 street.”’ The boy knew a humble follower of Christ who was 
 so like Christ that as he listened to the unfolding of the Lord’s 
 
 character, he recognized the Lord Himself. We are exhorted 
 - to walk as Christ walked (1. John ii.6). If we did, what a 
 revelation of the Christ there would be to the world. The 
 
 world is hungry for Christ, and He Who is the Bread of Life 
 
 is the only One Who can feed. He says to us, as He said to 
 the disciples long ago, ‘‘ Give ye them to eat.’’ And surely if 
 _ the world sees that Christ satisfies us, they will want to be 
 
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 THE DEw. . : 203 
 
 satisfied too. This satisfied and satisfying life is only possible 
 as we live in the Spirit. 
 
 A dewdrop fell from a far cloud height, 
 And through long hours of lonely night 
 The little orb with its paling light 
 Was lost from view : 
 But earth mists soon withdrew apace, 
 And the great sun peering into space . 
 Finds there his own reflected face, Pate 
 And draws the dewdrop to its heaven above. 
 
 A soul possessed of heavenly birth - 
 Came down to do its work on earth,— 
 What was the end of honest worth 
 Who cared or knew? 
 But when life’s hour of night was run, 
 The Father, seeing all ‘‘ well done,”’ 
 Finds His own Image in His son 
 And takes him to Himself in fullest love. 
 
 XI. Dew IS RICH IN ITS CONTENTS. 
 
 We are told, ‘“‘ The dew seems to be the richest present 
 the atmosphere gives to the earth, having, when purified in a 
 vessel, a black sediment like mud at the bottom ; this seems 
 to cause the darkish colour to the upper part of the ground, 
 and the sulphur which is found in the dew may be the chief 
 ingredient of the cement of the earth, sulphur being very 
 glutinous, as nitre is dissolvent. Dew has both these.”’ 
 
 Jehovah, in speaking of His Word, says, ‘‘ My doctrine 
 shall drop as the rain, My speech shall distil as the dew”’ 
 (Deuteronomy XxXxXil. 2). God’s Word gently drops into the 
 heart and imparts its nature in those who allow it to work. 
 As the glutinous sulphur and the dissolvent nitre are found 
 in the dew, so the Holy Spirit dissolves the hardness of the 
 heart, and causes His grace to be an adhesive quality in our 
 lives. There is no greater proof of His presence than when 
 His character is reproduced. | | 
 
 _ A road surveyor who was finishing the levelling and 
 paving of a long stretch of street, asked a minister of the 
 gospel, in an enthusiastic tone, if he did not think it was 
 splendid. ‘ You see,” he said, ‘‘I am trying to put my 
 Christianity into the streets I make.’’ If Christ is in the heart 
 
se Aaa es pe ms Mee 
 
 “BOA EMBLEMS OF THE Hory Spirit. 
 
 _ by the Spirit, Christianity will certainly be in the street, yea, 
 in everything. He will be in the home as the Harmonizer, — 
 
 in the market as the Adjuster, in the service as the Worker, 
 in the Church as the Lover, in the world as the Example, in 
 
 the heart as the Purifier, and in the Lord’s work as the 
 
 ~ Mover, when He dwells within as the Sanctifier. 
 
 " 
 
 XII. DEW Is EMBLEMATIC OF STRENGTH. 
 
 Speaking of Christ and His future glory as King and 
 Victor, we read of Him, ‘“ Thou hast the dew of Thy youth” 
 (Psalm cx. 3), that is, fulness of power and strength. 
 Pulsford comments on these words, ‘‘ Jesus has the beauty of 
 eternity’s morning upon Him to-day and will retain it for 
 ever. As though He were but now proceeding from the 
 Father, He wears, unchanged, the pledges of His youth. 
 
 And from the womb of the resurrection morning He ascended, — 
 
 in the clothing of our glorified humanity. Everlasting morn- 
 ing sits upon His brow, and comes forth from Him as the 
 regenerative power of all souls. With Him the fresh, 
 fragrant morning, the rich, dewy morning, standeth still for 
 ever.” : 
 
 The Spirit is the believer’s power and strength. Re- 
 member the prayer of Paul for the believers at Ephesus, 
 “that they might be strengthened with might by the Spirit 
 in the inner man ”’ (Ephesians iii. 16). That is what we want — 
 and may have—the power, the strength of the Spirit working 
 
 in us mightily. In Him we are strong to be weak and ~ 
 
 nothing, that Christ may be everything ; strong to go forth 
 ne aD willing, loving service ; strong to be empty, that He may 
 fill us; and strong to be humble, that He may exalt us. 
 Remember how our Father delights to use weak things, viz., 
 a worm, Jacob, to thresh a mountain; a little David to 
 
 overcome a Goliath; a stammering Moses to lead God’s ~ 
 
 people ; a once-backsliding Peter to preach the Gospel: a 
 young lad to feed a multitude ; 300 lapping men to defeat a 
 host of Midianites; and the jawbone of an ass to slay'a% 
 thousand Philistines. Oh! believers, let Him be your 
 strength, not only in theory, but in living reality. 
 
‘HE SDEW... co = 205 
 XIII. DEW IS GLORIFIED IN ITS ASSOCIATION. 
 
 One of the most precious promises of God:to Israel is, “ I 
 - will be as the dew unto Israel: he shall grow as the lily, and 
 cast forth his roots like Lebanon ”’ (Hosea xiv. 5). McCheyne 
 in commenting upon this verse as typifying the Spirit, says, 
 “It is peculiarly true of the dew that it moistens everything 
 where it falls; it leaves not one leaf unvisited ; there is not 
 a tiny blade et grass on which the diamond drops do not 
 descend ; every leaf and stem of the bush is burdened with 
 the precious load. Just so it is peculiarly true of the Spirit, 
 that there is not a faculty, there is not an affection, or power, 
 or passion of the soul on which the Spirit does not descend, 
 working through all, refreshing, reviving, renewing, recreating 
 all.’ Similar promises of God’s favour and blessing are 
 found in Isaiah xviii. 4; and xxvi. 19. 
 
 ; The Spirit is also glorified in His association. He glories 
 in glorifying Christ, and He is glorified in the description 
 
 which Christ gave of Him as recorded in His parting ENCES ee 
 
 to His disciples. One of His names is “ The Spirit of Glory ” 
 
 (1. Peter iv. 14), and not without significance is the associa- ~_ 
 
 tion in which it is found—‘‘ If ye be reproached for the name 
 of Christ, happy are ye, for the Spirit of Glory and of God 
 resteth upon you.’ The reproach to which reference is made 
 is no mere taunt, it means real persecution. The word is 
 rendered “‘ revile”” (Matthew v. 11), “‘ cast in teeth” (Matthew 
 xxvii. 44), “ upbraideth”’ (James i. 5), and “ suffer reproach oe 
 (1. Timothy iv. ro). When we are suffering wrongfully for 
 _ the sake of Christ, then we need the tempering of the Spirit — 
 _and we have His benediction, for He 1s said to rest upon Us. 
 The word “‘ resteth”’ is a forceful one—‘‘ anapauo.” It is a_ 
 compound word. ‘Pawo’ means to pause, to stop, and 
 ‘ana,’ as a prefix, signifies intensity or repetition, hence, 
 the meaning is to repose, to take rest, to be refreshed. The 
 word is rendered ‘‘ vest” in Matthew xi. 28, “ take ease”’ in 
 Luke xii. 19, and “‘ refreshed” in 1. Corinthians xvi. 18. ‘Lhe 
 compensation to the sufferer is, the Spirit © vesteth’’ upon 
 him to his spirit’s repose in God, ease of mind, rest of heart, 
 and refreshment of soul. A dear friend of mine, the ee 
 
206 EMBLEMS OF THE HOLY Spun. 
 
 Dr. Henry Wilson, of New York, when (ying illin Atlanta and ~ 
 
 suffering much, for one lung was hardened and the other was 
 hardening, looked up in the face of one who was nursing him, 
 and with a sweet smile said, ‘‘ It is all right when your hand is 
 on the great dynamo.’”’ When we rest in Him, and the Spirit 
 rests upon us, all is well, no matter from where the suffering 
 comes. 
 
 XIV. DEw IS IDENTIFIED WITH CHRIST. 
 
 “My head is filled with dew” (Song of Solomon v. 2). 
 
 These are the words of the Bridegroom. The Bride is asleep — 
 
 while the Bridegroom is outside in the cold night air, with the 
 dew upon His head and locks. He wanted to come in and 
 bless her with His presence. Alas! alas! how many 
 Christians there are who are asleep, like the Church at 
 
 Laodicea, mixing up with the world; asleep as to their - 
 
 privileges and responsibilities, while Christ is outside in the 
 cold. Christ is waiting with fulness of blessing, fulness of 
 power, fulness of peace and joy. Often we hear Christians 
 
 asking if there is any harm in this or that, referring to doubtful 
 
 books and questionable places. An old classic story illus- 
 trates this. It is supposed that the sirens of the Mediter- 
 ranean sang so sweetly as to allure the sailors who came 
 within their charms to destruction. One, Ullysses, returning 
 from the Trojan war, was warned of this danger by Circe, 
 
 who directed that he should stop the ears of his men with _ 
 wax and then have himself tied to the mast. This was done, — 
 
 but when Ullysses came within hearing of the music he was so 
 enchanted that he made frantic signs to his sailors to unloose 
 him that he might steer for the shore. But, as previously 
 instructed by him, they only bound him all the more. But 
 when-the Argonauts came, they needed not to have recourse 
 to any such expedients; and why? Because they had one 
 Orpheus, a sweet singer, on board, and so the sirens had no 
 charm for them. Oh! if we were fully alive to the attractive 
 power, the charm, the beauty of the person of Christ,—it He 
 
 dwelt in our heart by faith,—we should be so enraptured . 
 
 with Him that everything else but Himself would lose its 
 attractiveness for us, and we should be so full of Christ that 
 
\ 
 4 
 
 ‘Tue Dew. 207 
 
 we should have no time, but for Him ; no voice, but to speak 
 
 of Him ; no eyes, but to look to Him ; no hands, but to serve 
 Him ; no feet, but to walk with Him ; no mind, but to think 
 of Hine Thus we should indeed be filled with the Spirit, for 
 the proof that we are filled with the Spirit is as Christ is seen 
 in our life. May He of Whom we have been finland draw 
 
 ~ our Aas closer to our Beloved. 
 
 ‘“OQ dewdrop! O dewdrop I 
 I would be a dewdrop too! 
 When the fatal glow, 
 Sultry, still, and slow, 
 Makes the scentless flowers 
 Droop in withering bowers,— 
 Leaf and shade and bloom 
 Touch with early doom,— 
 We would follow, sweet and bright, 
 Blending life and love and light, 
 Making what was parched and dreary 
 Glad and lovely, fresh and fair ; 
 Softly cheering what was weary, 
 Sparkling, starlike, everywhere.”’ 
 
Syllabus. of 
 The Water as an Emblem of the Holy Spirit. 
 
 I. Propitiatory Pictures—Atonement a finished work— 
 Water under the ark—Carey and the soldier—Water out of 
 the Rock—The Smitten Rock and the Supplying Stream— 
 Water in the cloven place—“ Jaw’ or ‘“‘ Lehi’ ?—Quotation. 
 from Grant—Water over the bird of sacrifice—Lady’s gift to 
 wounded soldier—Water and ashes on the individual—Water 
 beside the altar—Augustine on Christ’s death—II. Pentecostal 
 Portraitts—Bathed in water—‘‘ Louo”’ and ‘“‘ Nipto ’’—Water 
 in bottle and well—Spring at Lititz—Dyer’s sayings—Bottles 
 and wells—Water in Egypt and Canaan—Sixteen particulars | 
 —Lapping up the water—‘“ My life is a complete failure,” and 
 energized—The water of the upper and nether springs— 
 Walley on “ God is able”’ and his experience—Water in the 
 ditches—Human and Divine—“ Give candy to each other ’— 
 Ill. Pointed Particulars—“ Living water ’’—‘‘ Springing up”’ 
 —‘ Holy water ’’—Methodist class leader’s reference—Puri-. 
 fying water—Cleansing of the Levites—IV. Pertinent Points 
 —Water is essential—Spiritual water—Begetter and main- 
 tainer—Water is growth-producing—Threefold growth— 
 Michael Angelo and work—Water is lifting—How the scows 
 lifted—From what the Lord lifts us—Water is submerging— 
 The Pontoon’s work—Love and prayer got her in—Water is 
 cleansing—Pure things which the purity of the Pure Spirit 
 gives—Water is satisfying—Elohim and El—We need Father, 
 Son and Spirit—‘‘ Thou art what I want ’’—Water is reviving 
 —The old tree sprouting—Water is refreshing—Where the 
 surveyor found water in Florida—Sir E. Denny’s testimony— 
 V. Precious Promises—The Word speaking at Edinburgh 
 Conference. 
 
 208 
 
THE WATER. 
 
 S David took five smooth stones out of the brook, so 
 we take five points out of the stream of the Word, as 
 - Suggested by the references to water, namely, plopriatery. 
 pictures, Pentecostal portraits, pointed Particulars, pertinent 
 
 oe points, and precious promises. - 
 
 oe “8 PROPITIATORY PICTURES. 
 
 We speak of Christ’s sacrifice as propitiatory, because the 
 - consciousness of sin makes us feel Christ alone can give satis- 
 _ faction for it. This He has done “ once for all.” God has 
 _ met His own requirement in Christ’s work. Atonement is 
 not a work continuous in us, it is the completed work apart 
 from us. Christ gave to God for us a perfect sacrifice, which 
 
 ~ gives perfect satisfaction, bestows a perfect conscience, and 
 
 ‘provides a perfect edition 
 
 _ Water under the ark. Noah and his family are said to be 
 “saved by *water ”’ (L Peter ili. 20). The waters that over- 
 _ flowed the disobedient to their destruction bore the ark up to 
 Noah’s deliverance. There were two factors in his salvation, 
 namely, the water and the ark. So there are two workers in 
 our redemption, the Holy Spirit and Christ. He enabled 
 Christ to offer Himself to God, and He brings us into contact 
 with Christ, and as the ark passed through the judgment, so 
 we have died with Christ in His death (this is the meaning of 
 
 : _ baptism), as the dying soldier said to Carey, when the latter 
 
 _ asked him if he was afraid to die, ‘‘ Oh, no, sir, I have died 
 already !”” He meant that in Christ’s death he had died for. 
 his sin, and therefore did pat fear the falling asleep. 
 
 fs *“ Dia,” with the genitive, means “saved by means of water,” 
 and indicates an active agent. 
 
 209 6) 
 
220. EMBLEMS OF THE HoLy SPIRIT. 
 
 Water out of the rock. “ Behold, i smote the Rock, that i 
 the waters gushed out, and the streams overflowed ”’ (Peat 
 Ixxviii. 20), thus tersely does the Spirit describe the incident — 
 of God’s provision to thirsty Israel, and He further adds, — 
 “That Rock was Christ’? (1. Corinthians x. 4). The smitten — 
 vock. Before the water came the rock was smitten— 
 “He smote the rock.” The word “smote” is a primary — 
 - one, and means to smite, and is often used in a punitive | 
 
 sense, hence, it is rendered ‘‘ punish” (Leviticus xxvi. 24), | 
 “smote”? (Exodus xii. 29), and ‘‘ smitten”? in referring — 
 to God’s judicial acts, and is also the word employed in — 
 Zechariah xiii. 7—‘‘ smite the shepherd.’’ He was smitten 
 by judgment that we might be saved from it. He was _ 
 punished that we might be pardoned. Our rock was stricken _ 
 
 that He might supply all our need. The supplying stream— 
 ‘The waters gushed out.’”” The Hebrew for “gushed out” 
 
 means to flow freely and is used to describe the plenitude ' 
 of the land of Canaan as a land “‘ fowing with milk and 
 honey’ (Exodus i. 8, 17). That the water was abundant 
 
 is emphasized by the supplementary statements—‘‘ The | oa 
 streams overflowed,” and that ‘‘ they ran in the dry places 
 like a river’’ (Psalm cv. 41). The word “ overflowed” gives 
 
 the thought of abundance, for it not only means to gush, but 
 to inundate, and with the added significance of force, hence, 
 to gallop, to cleanse, to conquer. The word is used of 
 ‘“yinsed hands”’ and a ‘‘ washed chariot” (Leviticus xv. II; _ 
 1. Kings xxii. 38), hence, to cleanse; of a running brook— 
 
 ‘The brook that van ”’ (11. Chronicles xxxii. 4) and of a flood ae 
 
 that ‘can... . drown”? (Canticles viii. 7), hence, of force; 
 and of an “‘ overflowing rain’’ (Ezekiel xxxviii. 22), and of aie 
 horse that ‘‘vusheth into the battle’? (Jeremiah viii. 6). — 
 From the wounded Saviour, by the Spirit, there comes to the | 
 
 child of God a cleansing which is thorough, a blessing which ps 
 satisfies, a power which is irresistible, a love which is 
 unquenchable, a life which is abundant, and a supply which — oe 
 
 is constant. 
 
 Water in the cloven hollow place. The Authorized MSA “ie 
 says, ‘‘ God clave a hollow place that was in the jaw” (Judges ~~ 
 
 xv. Ig), but. the Revised Version says, ‘‘ That is in Lehi.” 
 
THE WATER. 211 
 
 “Lehi” and ‘“‘ jaw”’ is the same Hebrew word. Rotherham 
 renders the verse, ‘‘ So then God clave open the hollow that is 
 in Lehi, and there came water therefrom, and he drank and 
 his spirit revived.’’ The water was not found in the jaw- 
 bone of the dead ass, but in a hollow place that God clave 
 open at Lehi. The word “ clave’ means to rip, to divide, to 
 break ; and is used of one who “‘ cleaveth wood ”’ (Ecclesiastes 
 ‘Xx. 9), of David’s mighty men who “‘ brake through” the host 
 of the Philistines (11. Samuel xxiii. 16), of a bird who lays her 
 eggs to “hatch” them (Isaiah xxxiv. 15), and of God’s act 
 when He “‘ divided the sea”’ (Psalm Ixxviii. 13). Christ was 
 cloven in a place called Calvary, the place of a skull, and . 
 from His wounded side there flowed a cleansing stream, and 
 because of it, there comes the Spirit’s consecrating power, as 
 Toplady says,— 
 “Let the water and the blood, 
 From Thy riven side when flowed, 
 
 Be of sin the double cure, 
 Cleanse me from its guilt and power.” 
 
 The “ hollow place’’ which was cloven means the “ bruising 
 place.’ The word for ‘“‘ hollow place” only occurs in one 
 
 ~ place, and there it is given “ mortar ’’—‘ Though thou bray a 
 
 - fool in a mortar”’ (Proverbs xxvii. 22). Grant in his numerical | 
 Bible comments, God answers by cleaving the ‘‘ Bruising 
 place that is in Lehi,” so that water comes out of it, and 
 Samson revives. The likeness to the cleft rock in the 
 wilderness can hardly escape us. The cross and its results for — 
 us are needed to be held in constant remembrance ; and the 
 
 place of bruising—machtesh, the ‘‘ mortar ’’—is not likely to 
 
 make the reference here less plain. The connection with the. 
 scene that has just been before us is also evident: so plain 
 
 that our common version speaks of it as ‘‘ the hollow place ”’ 
 
 — socket’ it might mean—‘ that was in the jaw.’ That 
 
 this is not right, the fact of its being “ in Lehi unto this day” 
 is sufficient witness. And the bruising-place that is in Lehi 
 reminds us surely of the Philistine defeat. Yet the spring 
 of water is in marked contrast. Not by “ bruising,’ but by 
 
 being ‘‘ bruised for our iniquity,’ did the Lord of glory pune 
 » forth the Cee water for our death-faint souls. 
 
212. "EMBLEMS OF THE Hoty Sprrir. i ey es 
 
 _ Water over the bird of sacrifice. For the Aan of the: 
 
 | leper, two birds had to be taken by the priest, one of which — ae 
 _had to be killed over running water, and the other, with the 
 
 blood of its fellow on its wings, was let loose into the open. = 
 field. The two birds are a type of the death and resurrection 
 
 of Christ, and the running water is a type of the Spirit in His 
 association with Christ, for it was by His power that He 
 fulfilled His atoning work. The water was in an earthen, ora _ 
 
 vessel of earth, which is representative of Christ’s humanity. 
 
 In that humanity, filled with the Spirit, He had the acquired 
 
 capacity to die, and by that death the Spirit assures us there 
 
 is cleansing from the leprosy of sin’s defilement. A lady in — 
 _ Italy once put a magnificent bouquet of flowersuponthe bed 
 of a wounded soldier. The soldier looked up with his pale 
 
 face and his eyes full of tears and said, ‘‘ That is too much 
 
 kindness !’’ “No,” she replied, “not too much for one drop 
 
 of Italian blood.’’ The Spirit reminds us that Christ gave all 
 
 His precious blood for us, and now the least we can do for — 
 
 Him is to consecrate our life to Him. 
 
 Water on the individual. The ordinance of the red helen 
 
 was for cleansing the person who had come in contact with 
 
 death. The heifer had to be free from blemish, red in colour, 
 
 killed and consumed outside the camp, and then its ashes — 3 
 
 were to be kept in a clean place. When a person was defiled 
 some of the ashes were to be taken and then “ running water 
 
 was to be put thereto” and it was to be sprinkled upon him. “3 
 
 The whole ordinance is described in detail in Numbers xix., 
 
 and its typical meaning is summarized in Hebrews ix. 13,14. 
 
 As in the Old Testament the ashes (memorial of death) and 
 the water are associated, so in the New Testament the ‘‘ blood 
 of Christ’? and ‘‘ the Eternal Spirit” are identified. When _ 
 the believer comes in contact with the dead things of the ~ 
 world, he needs the application of the death of Christ through 
 the Spirit to restore the fellowship which has been interrupted. 
 
 Water beside the altar. Ezekiel’s vision of the holy waters — € : 4 
 describes how they ‘‘ issued from under the threshold of the 
 
 house .... at the south side of the altar ’’ (Ezekiel xlvii. I); 
 and then a description is given of these waters in their life- 
 
 giving flow and fruit-producing qualities. It will be noticed _ 3 
 
THE WATER. 3 213 
 
 < . the waters are identified with the altar. The blessing of this 
 
 millennial scene has its source, as all blessing has, in the 
 _ atoning sacrifice of Christ. God has no blessing to bestow 
 apart from that death. His death is the hub around which 
 all the universe revolves, His death is the sun which blesses 
 all with the warmth of God’s love, His death is the mystic 
 key that opens the treasure-trove of His riches, His death is the © 
 vital wand that silvers every cave with its benediction, His 
 _ death is the forerunner to secure the blessing of heaven, His 
 death is the paralyzer of the powers of hell, His death is the 
 harbinger of all the good of grace, and all the grace of glory. 
 We say with Augustine, ‘‘ Christ’s cross is the Christcross of 
 all our happiness ; it delivers us from all blindness of error, 
 and enriches our darkness with light ; it restoreth the troubled 
 soul to rest ; it bringeth strangers to God’s acquaintance ; it 
 maketh remote foreigners near neighbours; it cutteth off 
 discord, concludeth a league of everlasting peace, and is the 
 bounteous author of all good.” 
 
 ~ 
 
 II. PENTECOSTAL PORTRAITS. 
 
 Incidents abound which might be taken as illustrating 
 the Spirit’s work. The Word is luminous with Heavenly 
 light, throbs with the Spirit’s life, and thrills with Divine love 
 as it operates in the heart. 
 
 Bathed in water. Before Aaron and his sons entered upon — 
 their priestly office they were washed* or bathed in water 
 (Exodus xl. 12) ; the leper had to ‘‘ wash himself” after he 
 _ had been sprinkled with the blood (Leviticus xiv. 8, 9): 
 anyone touching anything unclean and being touched by an 
 unclean person had to “‘ bathe’? himself in water (Leviticus 
 
 SER: 5, Oy Gy 0, 20, 511s T3160, 26.097,. 22° 27); the high priest 
 
 on the day of atonement had to “ wash”’ himself before he 
 put on the holy garments (Leviticus xvi. 4), and after the 
 atoning work and before he put on his priestly robes he had 
 to wash (Leviticus xvi. 24), and also those who attended upon 
 him (Leviticus xvi. 26, 28); before Naaman was cleansed 
 from his leprosy he had to “‘ wash in Jordan seven times”’ 
 
 * The same Hebrew word occurs in each of the Scriptures cited. 
 
 he Rendered * washed’’ and ‘ bathe.” 
 
‘ oY 
 PLoS etme 
 
 214 ~~ ~EMBLEMS OF THE Hory Spirit. eae 
 
 (u. Kings v. 10) ; and the priests in their attendance upon. 
 the tabernacle had first to wash their hands and feet (Exodus _ 
 XXX. 20, 21). Wherever the whole body of a person was — 
 bathed, apart from the contact which made unclean, it seems _ 
 to typify the work of the Holy Spirit in the new birth, where 
 the hands and feet only were washed it shadows forth the | a 
 preparation in the Spirit which is essential for acceptable — 
 service, and where the bathing. was because of uncleanness 
 contracted, it denotes the Spirit’s work in applying as blodd’.ste8 
 which alone can cleanse. cae 
 
 When Christ washed His disciples’ feet, He referred to a oe 
 
 twofold cleansing when He said, ‘‘ He that has been bathed Sa 
 
 -yeedeth not save to wash his feet” (rR.v., John xiii. 10). 
 
 Christ uses two words, namely, “‘ Jowo,’’ which means to bathe 
 the whole person, and is used of being “washed”? in the 
 
 blood (Revelation i. 5), and symbolically of purity (Hebrews ~ 
 
 x. 22) ; and the other word is “ 2zto,’’ which means to cleanse 
 
 -a part of the body, such as the face, hands and feet.* The 
 Spirit of God alone is the one Who can bathe us in the oe 
 cleansing tide of Calvary whereby we are washed ; He alone an 
 
 can put away all the old associations of the former life of ae a 
 
 sin’s habit, even as-the water removed the traces of leprosy 
 from the leper ; and He alone can give us, by means of the 
 ‘laver of His Word, that personal purity and fitness for service — 2 
 in Divine things. 
 
 Water in bottle and well. When Abraham sent Hagar and J 
 
 Ishmael away he gave them bread and a bottle of water. c a 
 The supply was soon exhausted, and Hagar expected that 
 
 Ishmael would die, but the Lord opened her eyes to see a 
 well (Genesis xxi. 14-19). What a difference between water 
 in a well and water in a bottle. At the Lititz Springs in the 
 Moravian Settlement at Lititz, Pennsylvania, over the 
 principal spring are the words, ‘‘ Gottes Bruennlein hat Wasser _ 
 die Fuelle,’ which means, “‘ The Spring of the Lord is full of 
 
 water.’ There is in our Saviour an inexhaustible supply 
 
 *“ Wash thy face” (Matthew vi. 17); ‘‘they wash not their 
 hands ’’ (Matthew xv. 2); and” washed the saints’ feet” (1. Timothy 
 v. IO). ge hee ake 
 
: Tue WATER. hare 
 as good W. Dyer, of the 18th century, said, ‘‘ He is so excellent 
 that no good can be added to Him; and so infinite, that no 
 good can be diminished in Him.”’ The bottle of past experi- 
 ence will run dry, but the well of constant supply is unfailing. 
 - The bottle of the means of grace will sometimes fail, but the 
 well of grace is perennial in its freshness. The bottle of 
 ordinances may be cracked, but the well of truth is an ever- 
 living source. The bottle of our conceptions of truth may be — 
 limited, but the promises of God are constant and ever-_ 
 availing. The bottle of our service may be meagre, but the — 
 _ livingness of His priesthood is evermore. The bottle of our 
 
 devotions may give out, but the devotion of His ever-welling 
 love is inseparable. The bottle of our resources will surely 
 fail, so we had better throw it away ; but the well of His all- 
 sufficiency is God Himself, so we had better be supplied from 
 Him, for as Dyer says, ‘‘ He is a Spring full of the water of 
 life, a Hive of sweetness, a Magazine of riches, a River of 
 pleasures, wherein you may bathe your souls to all eternity.”’ 
 Water in Egypt and Canaan. ‘The land, whither thou 
 
 . goest in to possess it, is not as the land of Boe from whence 
 ye came out, where thou sowedst thy seed, and wateredst it 
 with thy foot, as a garden of herbs: but the land, whither ye 
 go to possess it, 1s a land of hills and valleys, and drinketh 
 water of the rain of heaven’’ (Deuteronomy xi. 10, I1). 
 Egypt is a type of the world (Revelation xi. 8), and its water 
 of earth’s resources ; but the land of Canaan and its heaven 
 watered country is typical of the fulness of the Spirit’s 
 blessing in Christ. What that land was like and its supplies 
 is given in Deuteronomy viii. 7-9, in sixteen particulars. We 
 can only indicate their spiritual suggestion. The “ brooks ”’ 
 of the Spirit’s power flowing out in testimony (John vii. 38) ; 
 the ‘‘ fountains” of the Spirit’s graces springing up to God’s 
 praise (John iv. 14); the “ depths”’ of God’s love and grace 
 in His Divine purpose (Romans xi. 33); the “ valleys” of 
 Christ’s grace in His humiliation and suffering (11. Corinthians 
 vill. 9) ; the “ halls” of Christ’s ascension and coming glory 
 (Acts i. 12; Zechariah xiv. 4); the ‘ wheat’’* of the Spirit’s 
 * The wheat harvest began at Pentecost (Leviticus xxiii. 15, 16) 
 
 ‘and is therefore typical of what the glorified Christ can be to us in the 
 power of the Spirit, 
 
a 
 +4 
 
 Bas he tee ie -Enpiews OF THE Hoy Soren. 
 
 _ supply in revealing Chee (eples ne ty 0s se 
 “barley ’”’* of Christ’ = sea to satisfy the need of our ae 
 (John vi. 51); the “vine” of Christ’s life-producing fruit 
 
 fulness (John xv. 1-4) ; the “‘ fig-tvee”’ of the Spirit’s earnest 
 
 of Sonne blessing ape XXiv. 32; Ephesians i. 13, Boh. i 
 the “ pomegranate” of the priestly service of Christ (Exodus 
 XXxIx. 24; Hebrews iv. 14, 15); the “od olive” of the 
 Spirit’s sanctification and service (1. John ii. 27) ; the “‘ honey” 
 
 rs e the Sere: s words of precious promise (Psalm xix. 10) ; the oh 
 
 ‘tron’ of the Spirit’s enabling power (Deut. xxxiii. 25) ; 
 
 ae “ brass” of Christ’s enduringness (Revelation i. 15) 5 the» i 
 “milk” of the Spirit’s nourishing truth (. Peterii--2)°; and 
 
 ‘the rain of the Spirit’s abundant supply (Isaiah xliv. 35 S 
 
 1. Corinthians ix. 8). How foolish that any of us should go — 
 
 to the world of unsatisfaction, or wander in the wilderness of 
 crippling unbelief, when we might feed upon the old corn of 
 
 the land. How unwise that we should endeavour to 
 water God's gardens with the effort of our own endeavour, — 
 when we might have the rain of the pists s all- sufficient : 
 
 - enduement. 3 tee 
 
 Lapping up the water. Only the lappers in Gideon’ S army — 
 were chosen for Jehovah’s special service. They were careless 
 of their comfort and consecrated and courageous for the fray 
 (Judges vii. 4-7). We should be willing to take a dog’s place a" 
 (Matthew xv. 27), and to follow our Lord like a dog follows — 
 his master, as tCaleb did (Numbers xiv. 24). “‘ My life is a _ 
 complete failure,’ said a wealthy Christian man. Why ?. 3 
 Because he had gone in the wrong direction. There is a_ 
 success which is a failure, and a failure which is a success. — 
 Many a Christian worker is energetic, but we need to be — 
 energized. The energy which is self-generated, generates to _ 
 self ; but the energy which is God produced, produces for God. 
 When we get low enough to lap as dogs, God can lift us high — 
 enough to be deliverers. Paul gives us the secret of his 
 
 7 he balay harvest beset to be gathered at tie season of the 
 Passover. _ ‘ 
 
 t Caleb means a dog. How appropriate when He says, : He os 
 followed the Lord fully.” : | 
 
THe WATER. Wes ace 
 
 ministry in the expression, “Striving according to His 
 working ”’* (Colossians i. 29). There is all the difference in 
 _. the world between a hand-saw used to saw wood, and a 
 - circular-saw attached to machinery, cutting through a log. 
 
 The efforts of our labour are tiresome and trying, but the 
 operations of the Spirit are trenchant and triumphant. Our 
 = wisdom is therefore to be attached to the Spirit! s might, and 
 be detached from our self-reliance. 
 
 ee i The water of the upper and nether springs. When Achsah 
 was asked by her father what he should give her she replied, 
 a “Give me springs of water. And Caleb gave her the upper 
 . springs and the nether springs”? (Joshua xv. 19; Judges 
 < i. 15). He gave her a double portion. So our Divine Caleb 
 gives to His own a double blessing of the Spirit. The 
 “nether’”’ blessing of His indwelling presence, and the 
 “upper ”’ spring of His enduring power. We need the Spirit 
 as the Spirit of Adoption crying in our hearts, “ Abba, 
 - Father” ; and we also need the Spirit as the Spirit of Ability — 
 . accomplishing in our lives. A servant of Christ gave this 
 s personal testimony in Chicago at a Convention held there. 
 He said, “‘ Within a week after my conversion, thirty years 
 ago, I passed by the window of a picture store in St. Louis, 
 and I saw hanging in the window an engraving of a painting 
 of Daniel in the den of lions. The prophet with his hands — 
 behind him, and the lions circling about him, is looking up 
 and answering the king’s question. The one thing that I was 
 in mortal fear of in those days was that I might go back to 
 my sins. I was a drunken lawyer in St. Louis when I was 
 converted, with no power over an appetite for strong drink, 
 ‘and I was so afraid of a bar-room, or a hotel, or a club that. 
 _when I saw I was coming to one I would cross the street. I 
 was in torment day and night. No one had told me anything 
 _about the keeping power of Jesus Christ. I stood before that 
 
 ORR, ee © righ 
 bis iMac, ior 
 
 * See the use of the words rendered ‘“ working ”’ in the Epistle to 
 the Ephesians, rendered “working,” ‘‘ worketh,” “ wrought,” and 
 erectual ‘working ” {i 11,'19, 20% 9.2 5 ill. 7, 205 IVz- 16); 
 
™ “ 
 
 218 | EMBLEMS OF THE Hoty Spmnin. sh 
 
 picture, and a great kane and faith came into my heart, and 
 I said :-— 
 
 “““ Why, these lions are all about me,—my old habits and mek 
 my old sins, but the God that shut the lions’ mouths for Re 
 Daniel can shut them for me !’ oy 
 
 “ T learned that my God was able. He had saved me, and 
 
 He was able to deliver me from the lions. Oh, what a rest it © S 2 
 was! It had been proposed to me to go to some railroad 
 
 men over at East St. Louis, but I refused to go, and I did 
 
 not give the reason. The reason was that East St. Louis 
 
 simply bristled with bar-rooms, and I was afraid I should 
 - smell that breath of hell coming out of those open places, 
 
 licensed by a paternal government that needs the money so 
 badly. After I saw that picture I went.” 
 
 Water in the ditches. ‘‘ Make this valley full of ditches ” 
 
 was God’s command through Elisha to the King of Israel, — 
 and ‘' It came to pass in the morning, when the meat offering 
 
 was offered (R.v., ‘ The time of offering the oblation ’), that, 
 
 behold . . . . the country was filled with water” (1. Kings es 
 ill. 16-20). These words give us the combination of thehuman =~ 
 
 with the Divine, or the human filling the condition of the 
 Divine promise, and the Lord fulfilling His Word as a result. 
 We make the ditches and the Lord fills them with water. 
 When we have the ditch of whole-hearted faith in God’s 
 Word, then we may expect the inflow of the Spirit’s grace, — 
 and know, what George Macdonald calls, ‘The Eternal — 
 
 thought speaking in your thought.” When we make the _ : 
 
 ditch of intense brotherly affection for each other, then we 
 feel the heart-throb of the love of God. . “ What is the subject 
 for the next young people’s meeting ?”’ I asked the Secretary 
 
 on one occasion. She did not speak very distinctly. She : a 
 
 said, ‘‘By love serve one another.” I thought she said, 
 ‘“ Give candy to each other.” “Why that’s a sweet subject !”"- 
 I exclaimed. Love is ever a sweetener and it is certainly 
 toothsome to the Lord. When we make the ditch of holy 
 prayer and intercession, then there is sure to be the mani- 
 festation of Divine power. The pleading of 1 Pray: even 
 brings the rane of power. 
 
& Rees hth ¢. 
 
 THE, WATER). 7 eee AEG 
 
 III. PoINTED PARTICULARS. 
 
 ‘The many adjectives found in association with water 
 illustrate the characteristics of the Spirit’s nature and service. 
 
 Living water. The adjective ‘‘running’’ in connection 
 
 with water, which is mentioned several times in Leviticus 
 xiv., is the same word as rendered “ living’’ in the same | 
 
 chapter, and it is also translated “‘ alive.” Christ promised 
 to the woman of Samaria.“ living water’ (John iv. Io). The 
 Spirit of Life leads us to the Living Stone to quicken us, to 
 the Living God to shield us, to the Living High Priest to keep 
 us, to the Living Bread to feed us, to the Living Word to 
 assure us, to the Living Way to access us, to the Living 
 
 ~ Christ to satisfy us, and to the Living Water that He may 
 
 sway us. Christ said of the Living Water it should be in 
 them ‘‘a well of water springing up.’ The word “ springing 
 up’’ is the same as rendered “‘leaping’’ and “leafed” in 
 speaking of the cripples who were made to walk and leap 
 (Acts iii. 8; xiv. 10). How many lame saints there are! 
 
 _ The lameness goes when the Spirit comes. 
 
 Holy Water. The ordinance for testing a suspected 
 woman’s faithfulness is described in Numbers v. I1-31. 
 
 - When the woman drank the water and she was innocent it 
 
 caused her no harm, but if she was defiled then she came 
 under the curse and judgment of God. The Holy Water is 
 
 frequently called “ bitter water,” which is mixed with the 
 
 dust of the floor. If we are right with the Lord the Holy 
 Spirit will be power and comfort, as He was to the early 
 
 Church, who walked in the fear of the Lord; but if we are 
 
 not right with Him then He will be a Spirit of judgment and 
 confusion, as He was to Ananias and Sapphira (Acts v. I-Io ; 
 ix. 31). A coloured Methodist class leader said in his class 
 one day, ‘‘ Brethren, when I was a boy, I took a hatchet and 
 went into de woods. When I found a tree dat was straight, 
 big and solid, I didn’t touch dat tree ; but when I found one 
 leaning a little and hollow inside, I soon had him down. So 
 when de debbil go after Christians, he don’t touch dem dat 
 stand straight and true; but dem dat lean a little and are 
 hollow inside.” ! 
 
Pee 
 
 220 + -—-«~EMBLEMS OF THE HoLy SPIRIT. 
 
 s, 
 
 Purifying water. At the cleansing of the fev in Sues 
 
 them for the tabernacle service, there was sprinkled upon - “ 
 
 them “‘ water of purifying’’ or ‘‘ water of expiation ” (R.v., 
 Numbers viii. 7), this seems a be the same as mentioned in : 
 Numbers xix. 9, 17, which is there ae “water of separa: 
 
 ”) 
 
 tion : it is a purification for sin,” or a “‘ sin offering” (R.v.) 
 
 The Hebrew word for “ purifying” and “ purification” is 
 
 rendered sin-offering again and again in Leviticus iv. The 
 
 sin-offering in its Godward aspect was to ‘“‘ make an atone- on : - 
 ment for sin” (Leviticus iv. 35), but in its manward aspect — ae 
 
 it was to cleanse from sin (Leviticus xvi. 30). The sprinkling — 
 of the memorial (ashes) of the sin- -offering with water upon a_ 
 person, typified the ground upon which the Levites had the 
 
 qualification to serve the Lord, namely, cleansing- by the= 
 
 atoning sacrifice. The Holy Spirit in speaking of priestly — : 
 service weaves into an exhortation the above thoughts when — 
 
 He says, * Let us draw near with a true heart in full assurance x 
 
 of faith, having our hearts sprinkled from an evil conscience, 
 and our bodies washed with pure water ’’ (Hebrews x. ave 
 The purity of clean hands, pure hearts, and pure consciences 
 
 - are requisite for true worship and loyal service, and these are - : 
 the bestowments of the Spirit. 
 IV. PERTINENT PoINnTs. As eee a : 
 Many are the things which are produced by water. Its _ 
 essentiality is beyond all question. Its predominence is self- 
 
 evident. Water forms more than two-thirds of the earth’s — 
 
 surface, and it has been estimated that if all the water of ere 4 ae 
 
 globe could be collected it would-form a sphere 900 miles in 
 
 diameter. : : | eee - 3 
 
 Water ts essential. Water is an escential constituent of 
 
 all animal and vegetable life. The absence of water means — 
 
 death and desert. There are two things which are arson 
 essential in spiritual things. The first is life from the Spirit. — 
 Christ said, ‘“ Except a man be born of water and the Spirit — 
 
 he cannot enter the kingdom of God ”’ (John iii. 5). sy 
 
 have tried to make the water to mean baptism, but water and — 
 spirit stand for the same ea The sentence comes under | 
 the figure of speech called “ hendiadys,” which means one by 4 
 
THE WATER, 3° = ; 221 
 
 Se ee means of two, that is, . two wor ds are used to express the same 
 
 | thing. We have many illustrations of its use in the Old and 
 
 3 : = N ew Testaments. Take one illustration from each. In 
 1, Samuel xvii. 40 we read, David put the five smooth stones 
 _ “in a shepherd’s bag, even in a scrip,” literally, it is “ in his 
 
 shepherd’s leather bag.” In Acts iii. 14, “ Ye denied the 
 Holy One and the Just.” Two persons are not meant, but 
 
 eS one. The One denied was the righteous Holy One. Thus 
 
 John iii. 5 should read, “ Except a man be begotten of 
 spiritual water, he cannot enter the kingdom of God. The 
 
 | Be Spirit is not only essential to implant the spiritual life, but 
 He is essential to maintain it. In Galatians v. 25 we read). 
 
 “Tf we live in the Spirit, let us also walk in the Spirit.” 
 ‘Surely if we live in the Spirit we walk in Him! The 
 
 _ Authorized Version is meaningless. The Revised Version is 
 
 better—‘ If we live by the Spirit, by the Spirit let us also _ 
 
 ae walk.” The passage might be paraphrased as follows : 
 Since by the Spirit we are spiritually alive, by that same 
 
 Spirit we should walk.” In other words the Author of the - 
 spiritual life is also its Maintainer. 
 Water 1s growth-producing. Bildad asked Job the question, 
 
 “Can the flag grow without water >” (Job viii. rz). We 
 
 might equally ask, “ Can the Christian grow in grace without 
 the Spirit ?’’ There is a threefold growth in the Divine life. 
 First, the upward growth into Christ (Ephesians iv. 15). This 
 is obtained by the prevailing of the Word of God in our lives 
 (Acts xix. 20), the feeding upon the Word of God as our food - 
 . (t. Peter ii. 2), the displacement of self the domination of 
 _ Christ (John iii. 30), and the personal acquaintance with God 
 - (Colossians i. 9,10). Second, the downward growth in the truth. 
 
 = - Rootage is essential to foliage. In the soil of God’s truth is 
 
 _ found life to quicken, grace to grow, love to inspire, truth to 
 - sanctify, food to nourish, sun to warm, water to revive, and 
 joy to gladden. Third, the outward growth in usefulness. To 
 abound in the work of the Lord, is to have the work of the 
 _ Lord abound in us. It is said that after the toils of the day 
 
 ‘Michael Angelo would-be so weary sometimes that he would 
 go-to bed dressed, and as soon as he was refreshed would 
 i pa". DE at and with candle stuck in cap so that its Pee might 
 
222 EMBLEMS OF pee Hoy Spirit. 
 
 fall properly on the figure, he would pursue his loved art. 
 
 Living in a state of celibacy, he was accustomed to say his ~ ‘A 
 art was his wife and his works his children, and when some — 
 
 persons reproached him for living so melancholy a life, he 
 said, “ Art is jealous, she requires the whole and entire man.” 
 ‘So the work of the Lord requires us all and always. And 
 
 the Lord the Holy Spirit is the Lord of the work and of ee 3 
 
 worker. 
 
 Water 1s lifting. The lifting power of water was seen in 
 
 its lifting the ark upon the mountains of Ararat (Genesis 
 
 vill. 4). On one occasion a vessel was sunk in the Missis- _ 
 sippi River, and the problem was how to raise it. Several 
 attempts were made, but to no purpose. At last an old man © 
 
 undertook to raise the sunken boat. At low tide the hull 
 could be seen. The man made no attempt to raise the vessel 
 by attempting to lift it by an outside power, but he got two 
 
 large scows,* and got strong chains and lashed them around | 
 
 the sunken vessel and scows. Then he waited and watched for 
 the incoming tide. The tide rose and rose, and soon there 
 
 was tension and strain on the cables, and at last the sunken — 
 
 vessel was lifted and-the scows and it were soon docked. 
 What human effort could not accomplish, God’s lifting water 
 
 did. One of the names by which Jehovah is known is “ The 
 Lifter” (Psalm iii. 3). There are many things from which | 
 
 the Lord lifts us. He lifts us from the gates of spiritual 
 death—“ Thou that liftest me up from the gates of death ” 
 (Psalm ix. 13) ; He lifts us from the realm of our enemies— 
 “Thou liftest me up from those that rise up against me”’ 
 (Psalm xviii. 48 ; xxvii. 6) ; He lifts beyond the reach of self, 
 
 for He answers the cry, “‘ Lead me to the Rock that is higher _ 
 (lifted up above, same word as rendered in the passages above, 
 
 ‘lifted up’) than I”’ (Psalm lxi. 2); He lifts us above the ~ 
 dunghill of the world—‘ He lifteth the needy out of the | 
 
 dunghill”’ (Psalm cxiii. 7); He lifts from the beggary of 
 
 spiritual destitution—“ He lifted up the beggar” (1. Samuel pee 
 li. 7, 8); therefore we can say in faith, knowing Him, no — 
 
 * A scow is a boat with a flat bottom and square ends, without 
 sails or motive power. 
 
 ak 
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 Sahar e Nesp ie A BOS CPD oe Ses a ere ae ie ee, oy 
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aa ge ; THE WATER. 223. 
 
 matter what may arise, ‘‘ He shall lift me up upon a Rock se 
 . (Psalm xxvii. 5, R.V.) 
 
 Water is submerging. Jonah in his prayer in the sea- | 
 
 monster said, ‘‘ Thou didst cast me into the depth, in the heart 
 of the seas, and the flood was round about me; all Thy 
 
 waves and Thy billows passed over me” (Jonah 1. 3). There: 
 is an experience very similar to this which some of God’s — 
 servants have to pass through in order to fit them to lift up © 
 
 those who have been called ‘“‘ the submerged tenth.” Every- 
 
 one who has to do with shipping knows how important a_ 
 ~ pontoon is. A pontoon is a flat barge, which is water-tight. 
 
 Many a time have I watched the filling of the pontoon on the 
 River Wear, which may be seen at Sunderland. The pontoon 
 is filled with water which makes it sink into the river bed ; 
 
 then the steamer is placed over the sunken pontoon, the 
 water is pumped out of the pontoon, and as the air fills it, it 
 rises and lifts the steamer, then the steamer’s keel can be 
 cleaned and painted. We need to go to where the sinners 
 are, in the mud of the river-bed of sin, in order to lift them 
 out of it. One of the most touching sights I ever saw, was 
 at the close of an evangelistic meeting in Sunderland, when a 
 
 poor woman of the street, besotted with drink and damned by ~ 
 
 sin, and just out of prison, was crying for mercy. Twelve 
 sisters got round her and prayed and wept, till, in the sym- 
 
 pathy of their loving hearts, they lifted her into the arms of 
 
 the Saviour. Such contact with sin and dirt was only pos- 
 
 sible through the love of the Holy Spirit. He makes the 
 
 impossible possible. 
 Water is cleansing. Cleanliness was an essential thing in 
 
 _ the lives of the children of Israel. Anyone who got defiled by 
 
 coming into contact with death and defilement had to be 
 washed, and every wooden vessel had to be ‘rinsed with 
 water’ (Leviticus xv. 11, 12). The New Testament words 
 
 for cleansing and cleanliness are “‘ kathar1zo and “‘ katharos.”’ 
 
 They indicate the practicality of the Spirit's work. Ene 
 
 _ purity of the Spirit is an eye-cleanser, for it is ‘‘ the pure in 
 heart that see God”. (Matthew v. 8) ; purity is a life-washer, 
 
 for the righteousness of the saints makes their garments 
 “clean and white”? (Revelation xix. 8, 14); purity is a 
 
 we, 
 g' 
 
204 -Expieus OF THE “Hory. fe oe ice! 
 
 versiip: qualifier, for we are to have our fel ‘washed — 
 with pure water’ as we draw near (Hebrews x. 22); purity — 
 is a truth- ee for we are to hold the faith “in a pure 
 conscience ’’ (1. Timothy iii. 9); purity is a love- yoker, for 
 “ love out of a pure heart” is the essential thing (1. Timothy — 
 ‘I, 5,R8.V.) ; purity is a service-fitter, for, like Paul, we should 
 serve God “in a pure conscience ’’ (11. Timothy i. 3); purity — 
 is a prayer-prevailer, for when we “‘ call on the Lord out of a 
 pure heart ” we are sure of His promises being fulfilled (11. Tim. 
 ii. 22); purity is a holiness-precursor, for we are to “ cleanse 
 ourselves from all filthiness of the flesh andspirit, and then 
 perfect holiness in the fear of .the-Eord “(ir Cor. Vii. ee ‘ 
 and purity is a Christ-recognizer, for He died to “ purify unto — 
 Himself a people for His own possession ” (Titus ii. 14, R. V.) 
 
 Water is satisfying. ‘As the hart panteth after the 
 water brooks, so panteth my soul after Thee, O God ”’ (Psalm 
 xli. 1). “‘O God, Thou art my God; early will I seek Thee: oe 
 my soul thirsteth for Thee, my flesh longeth for Thee in a 
 dry and thirsty land, where no water is’”’ (Psalm Ixiii. 1). 
 “The river of God is full of water” (Psalm Ixv. 9). The 
 
 names and titles of God are expressive of His nature... Phere : e 
 _ are two names of God in the above verse. ‘“‘Elohim’”’ isthe — 
 _ mame used in each except in the second instance of the second 
 _ verse, where it is “ El.” ‘ Elohim” is-the plural form. Of gs Z 
 “ Eloah,” and signifies the Godhead in the trinity of their = 
 Divine personality, coupled with the thought of ability, hence 
 we read, “ God (Elohim) said, Let us make (plural) man in 
 our image” (singular), The plural pronoun and verb are ine 
 keeping with the plural noun. When the Psalmist says ‘‘O, _ 
 God (Elohim), Thou art my El”’ (singular), he expresses theses 
 
 thought of God in trinity with the thought of Divine per- 
 sonality. “El” is singular for God and is generally ae a 
 ‘with an adjective, hence, “ The Almighty God.” Here again 
 is a beautiful combination. God is singular, but Almighty* 
 is plural. Only God in all the livingness of His Divine — 
 
 et 
 
 7 
 
 * Shaddai, rendered almighty, means the breasts. Shaddai is — 
 derived from Shad, the breast, hence Almighty God means the many- 
 breasted God. The One Who is enough, or All- pietieed sere 
 
N 
 
 THE WATER.) 22 5 
 
 # 2 sufficiency, and the three persons of the Godhead in their 
 
 grace and love, can meet the need of man’s spirit- nature. 
 When God made man in the likeness of His own indestructible 
 _ image, it stands to reason, as well as revelation, that only God © 
 Himself can meet his need and nature. We need the Father 
 to love us, the Son to lift us, the Spirit to quicken us. “We 
 need the Father’s gift of the Son to die for us, the Son’s work 
 to bring us to God, and the Spirit to quicken us. We need 
 _ the Father to chasten us, the Son to succour us, and the 
 
 Spirit to help us. We need the Father’s paternity to father 
 
 us, the Son’s propitiation to fit us, and the Spirit’s power to 
 furnish us. We need the Father’s promises to cheer us, the 
 Son’s peace to calm us, and the Spirit’s presence to control us. 
 We need the Father’s grace to save us, the Son’s grace to 
 strengthen us, and the Spirit’s grace to sanctify us. We need 
 the Father’s grace to beautify us, the Son’s atonement to 
 benefit us, and the Spirit’s life to beam through us. We need 
 the Father’s illumination to teach us, the Son’s indwelling to 
 triumph over and through us, and the Spirit’s inspiration to 
 throb through our whole being. Our God alone can satisfy, 
 but He is enough. We say with Jean Ingelow— 
 
 “Thou art what I want. | / 
 I am athirst for God, the Living God.” 
 
 ‘He slakes all thirst and yet He makes us thirst with a thirst 
 which He meets with a constant supply by the Spirit. 
 
 Water is reviving. Job says of a tree, ‘“‘ There is hope of 
 a tree, if it be cut down, that it will sprout again, and that 
 the tender branch will not cease. Though the root thereof 
 wax old in the earth, and the stock thereof die in the ground ; 
 yet through the scent of water it will bud, and bring forth 
 _ boughs like a plant” (Job xiv. 7-9). How truly these words 
 
 _ have been illustrated in the lives of many who once knew the 
 Lord and have almost slipped into the hell of despair and 
 eternal death, and yet through the tender mercy of God have — 
 had the latent spark of grace revived and become in the 
 latter end of their Christian experience witnesses who have 
 never waned, but plants of vigour in fruitfulness and faithful- 
 ness to God. Even the cause of the failure and backsliding 
 P 
 
226 EMBLEMS OF THE Hoty Spirit. 
 
 may become a blessing, as someone has said, “‘ The besetting : < 
 sin may become the guardian angel. Let us thank God we 
 _can say it! Yes, the sin that has sent me weary-hearted to 
 
 ‘bed, and desperate in heart to the morning work, can be 
 conquered. I do not say annihilated, but, better than that, 
 conquered, captured and transfigured into a friend; so that 
 I, at last, shall say, “My temptation has become my strength ; 
 
 for j in the very fight with it I owe my force.’”” ~ 
 
 “‘ Noble souls, through dust and heat, 
 Rise from disaster and defeat 
 The stronger, 
 And, conscious still of the Divine 
 Within them, lie on earth supine 
 No longer.” 
 
 Water is refreshing. ‘‘He shall come down... . as 
 
 ~ 
 
 showers that water the earth” (Psalm Ixxii. 6). A writer a 
 
 tells of a surveying party who were resting at noon in Florida, 
 when one of the chainmen exclaimed, ‘I would give fifty 
 
 cents a swallow for all the water I could drink.” Allthe men — a 
 
 were very thirsty, but there was no spring or stream near. 
 While the men were thus talking, the surveyor saw a crow 
 
 put his bill into a cluster of broad, long leaves, growing on the — 
 
 side of a tall cypress. The leaves were those of a peculiar 
 
 - air plant. They were green and bulged out at the bottom, 
 forming an inverted bell. The smaller end was-held to the 
 
 tree by roots grappling the bark. Feeding on the air and 
 water that it catches and holds, the air plant becomes a sort of 
 
 ‘cistern. The surveyor sprang to his feet with a laugh. 
 
 “ Boys,”’ he said, ‘‘ the old crow is wiser than anyone of us.” 
 
 “How so ?” they asked. ‘‘ Why he knows there are a ae 
 
 hundred thousand water-tanks in this forest... Where?" 
 they demanded in amazement. The surveyor cut an air- _ 
 plant in two, and drained nearly a pint of pure cold water 
 from it. The men did not want for water after that. Their 
 thirst was slaked and they were refreshed. So as we live in 
 the Spirit we shall find He will refresh by His grace, renew in. 
 His strength, gladden us in His joy, sanctify us in His truth, 
 lead us by His direction, revive us in His life, constrain us by 
 
ao ea Tue WATER, oe 227 
 
 _ His love, and fascinate us with our Lord Jesus ; and we shall 
 
 > say, with Sir E. Denny,— 
 
 i Oh | it is come—the sweet and blessed calm, 
 Foreseen and hoped for thro’ those darksome years 
 Of anguish and of dread? Here, here at last, : 
 
 a I, a deep vessel in the shoreless sea 
 
 . Of Thy own fulness, O eternal God ! 
 
 Filled in that fulness, find my prayers, my hopes, 
 All, all fulfilled, and nothing more to crave. 
 The bright reality, the thing itself, 
 
 -  Transcends all thought, eclipses every hope : 
 Dwelling in God, by God indwelt, I know 
 Love in its fulness; life to me is bliss ; 
 All, all within, beneath, around, above, 
 Speak but of Thee, and tell me what I am— 
 The happiest of the happy! O Thou peerless One ! 
 Great God revealed in flesh, the living link 
 ’Twixt Godhead and my soul! be Thine the praise, 
 The loving worship of a loving heart, 
 Rich in Thyself; for, oh! however filled, 
 Howe’er exalted, holy, undefiled, 
 Whatever wealth of blessedness is mine, 
 What am I, Lord ? an emptiness, a nothing. 
 Thou art my boast, in Whom all fulness dwells 
 Of the great Godhead, Thou Whose name I bear, 
 Whose life is ae Whose glory and Whose bliss, 
 _ All, all are mine.’ 
 
 V. Pee ae PROMISES. 
 One of the most profitable seasons at the World’s Mis- 
 sionary Conference, held in June, Ig10, was the time for 
 devotion in the midst of the morning session. No addresses 
 were given. Appropriate Scriptures were given, and in them 
 we heard the voice of God speaking in the inner recesses of 
 our being, and then they were turned into praise, prayer and 
 intercession. So with the promises associated with water in 
 God’s Word. Let them speak for themselves, without any 
 ~ exposition, and let us turn them into prayer, praise and inter- 
 cession; and also claim them by faith that the Holy Spirit 
 pe ananay ae them moulders of our lives and streams OF blessing 
 to others. Ponder the “‘ J wills.” 
 -“T the Lord do keep it ; I will water it every moment : lest 
 ae -any hurt it, I will keep it night and day ”’ (Isaiah xxvii. 3). 
 “A Man shall be as an hiding place from the wind, and a 
 
228 hi EMBLEMS OF THE HOoLy SPIRIT. - 
 
 covert from the tempest ; as rivers of water ina dry place,as 
 
 the shadow of a great rock in a weary land” (Isaiah xxxil. 2). 
 rivers and streams ”’ (Isaiah xxxiil. 21). 
 : “In the wilderness shall waters break out, and streams 1 In” 
 the desert ’’ (Isaiah xxxv. 6). 
 ‘When the poor and needy seek water, and ther is none, 
 and their tongue faileth for thirst, I the Lord will hear them. 
 
 I the God of Israel will not fore ae them. I will open rivers — ae 
 
 in high places, and fountains in the midst of the valleys: I 
 will make the wilderness a pool of water, and the Gry. land 
 springs of water ’”’ (Isaiah xli. 17, 18). 
 
 ‘““T give waters in the wilderness, and rivers in the desert, 
 to give drink to My people”’ (Isaiah xliii. 20). 
 
 “T will pour water upon him that is thirsty, and floods . 
 upon the dry ground : I will pour My Spirit upon thy seed,and 
 
 a 
 
 My blessing upon thine offspring ’’ (Isaiah xliv. 3). 
 “The Lord shall guide thee continually, and satisfy thy 
 
 soul in dry places, and make strong thy bones: and thou shalt 
 be like a watered garden, and like a spring of water, whose 
 
 waters fail not’ (Isaiah lviii. 11, R.V.) 
 “T will sprinkle clean water upon you, and ye shall be 
 clean: from all your filthiness and idols I will cleanse you. 
 
 A new heart also will I give you, and a new spirit will I pulse 
 
 within you : and I will take away the stony heart out of your 
 
 flesh, and will give you a heart of flesh. And I will put My 
 Spirit within you, and cause you to walk in My statutes, and | 
 ye shall keep My judgments and do them” (Ezekiel 
 
 XXXVI. 25-27, R.V.) 
 
 ‘“ Whosoever drinketh of the water that I shall give 
 
 him shall never thirst ; but the water that I shall give him ee 
 shall be in him a well of water springing up into everlasting Fs aan 
 
 life’? (John iv. 14). 
 
 “‘ Jesus stood and cried, saying, If any man thirst, let him 
 come unto Me, and drink. He that believeth on Me, as the © 
 
 Scripture hath said concerning Me, out of Him shall flow 
 
 “The glorious Lord will be unto us a place of broad — a 
 
 u 
 oe a 
 
 Se 
 
 PEE eet Ue aes ree for 
 Se the Sa a See hat IMs eRe ae 
 Fas Te er SET EESE ig Shot Re WA ee aed 
 
 < 
 ae 
 nto phec spf 
 avery aA 
 — 
 
 rivers of Living Water. But this spake He of the Spirit, 
 which they that believe on Him should receive: forthe Holy 
 
 Ghost was not yet given: because that Jesus was not yet — | 
 
 glorified ” (John vii. 37-30). 
 
a 
 
 Syllabus of 
 Clothing as an Emblem of the Holy Spirit. 
 
 Figurative use of clothing—I. What God puts upon us— 
 
 This clothing expensive in its cost—A colloquy—A dress 
 which cost £100,000—This clothing is protective in its cover- . 
 ing—How Adam and Eve were clothed—The Best Robe— — 
 The flags around the British subject—This clothing is perfect 
 in its texture—Bunyan’s experience—Threefold protection— 
 This clothing is imparting in its wear—Hercules—Carlyle on 
 
 _ clothes—II. What the Lord expects us to put on, and what He 
 
 can put on us—Joshua clothed, unclothed, and clothed—The 
 
 .: He Spirit is the Spirit of Equipment—An eightfold putting off 
 
 and putting on—The Spirit is the Spirit of Reminder— 
 Amasai’s words to David—Lincoln’s remark—Senses in which 
 we are the Lord’s—The Spirit is the Spirit of Faithfulness— 
 Zechariah’s faithful testimony—Knox and Queen Mary—The 
 Spirit is the Spirit of Victory—Gideon’s experience—The 
 Spirit is the Spirit of Enduement—“ Dunamis”’ : its deriva- 
 tion, association and meaning—Moody’s peepee 
 tion from Fenelon. 
 
 CLOTHING. 
 
 “He hath clothed me ”’ (Isaiah lxi. 10). 
 ‘Spirit of the Lord clothed Gideon ” (Judges vi. 34, margin). 
 ‘“‘Clothed with power ” (Luke xxiv. 49, R.V.) 
 
 HE verb to “clothe” is used in a figurative sense in 
 many different ways. When the flocks cover the 
 
 - pastures they are said to be, “‘ clothed with flocks ” (Psalm. 
 _Ixv. 13) ; when the heavens are concealed by clouds they are 
 
 said to be, ‘‘ clothed with blackness ” (Isaiah 1. 3) ; the traits — 
 
 of a person’s individual bearing are compared to Ogee, 
 
 hence, the Lord is declared to be “‘ clothed with majesty ’’ 
 and ‘‘ strength” (Psalm xciii. 1; civ. 1); the act of God’s. 
 
 pe. - grace in beautifying us is compared to the act of clothing, © 
 
 229 
 
S280 ie _ EMBLEMS OF THE Hoy Spier. oe ee 
 
 hence, He said to Israel, oy clothed thee with brdigereds 
 ore ” (Ezekiel xvi. 10) ; and to Joshua, the high priest, who — 
 
 was “clothed with filthy garments,”’ Jehovah said, “I will — 
 clothe thee with change of raiment ”’ (Zechariah iii. 3-5) ; and — : 
 the pa also Says, “ He hath ieee me with the garments _ 
 
 tion ” saint lxi. 10) ; the habits at a person’s life are likened. 
 to a garment, hence, Job says, “‘ I put on righteousness, and it se 
 clothed me” (Job xxix. 14); and the Psalmist prays that — 
 God’s priests may be “clothed with righteousness’ (Psalm _ 
 cxxxii. 9) ; and the power of the Holy Spirit, both in the Old 
 
 _ (1. Chronicles xii. 18, margin) and in the New Testament, is 
 compared to the equipment of clothing (Luke xxiv. 49, R.v.)*_ : a 
 There are two centres around which our study revolves, | 
 namely, what God puts upon us, and what we are respon. pie 
 sible to put on ourselves. se 
 
 * Two very full Bible Readings may be given both from the Old i 2 
 and New Testaments in looking at clothing with a comprehensive — 
 view. In the Old Testament the principal Hebrew word for clothing aL 
 is rendered “clothed” (Ezekiel vii. 27), “put on’’ (Jonah iii, 5), es 
 ““weay” (Deuteronomy xxii. 11), “ armed with’? (1. Samuel xvii. 5), 
 ‘in thety apparel” (Ezra iii. 10), and “‘ ayvayed in” (11. Chronicles 
 -v. 12). The word is used in the following senses—(1) What the Lord __ 
 puts on others in His grace (Genesis iii, 21; Psalm cxxxii.16; Isaiah 
 Ixi. 10; Ezekiel xvi. 10; Zechariah iii. 5); (2) of the body as a pro- — 
 tection to the spirit (Job x. 11); (3) of the attributes of God (Psalm 
 xcili. 1; civ. 1; Isaiah li. 9); (4) applied to the priestly garments _ 
 (Leviticus vi. 10, 11; xvi. 4, 23, 24, 32); (5) used in a moral and _ 
 spiritual sense (Isaiah li. 9 ; lii. 1 ; 11. Chronicles vi. 41°; Job. xxvii, 173) ~ 
 xxix. 14; xl. 10; Psalm cxxxii.9; Haggai i. 6); (6) connected with _ 
 the shame and judgment of the sinner (Psalm cxxxii..18); and (7) of — : “A 
 the power of the See (Judges vi. 34; 1. Chronicles xii. 18; 1. Chron. 
 XxXiv. 20). es 
 
 The Greek word “ Budi ’ is of equal interest. It is applied—(1) 
 To ordinary clothing, and is rendered ‘‘ put on’’ (Matthew vi. 25 ;_ 
 xxii, 11 ; xxvii. 31; Mark vi.g; xv. 20), “ arrayed” (Acts xii. 21), and © ee, 
 “clothed” (Mark i.6; xv.17; Revelation i. 13; xv. 6; xix. 14); (2) : vee 
 to grace’s provision (Luke xv. 22) ; (3) to Christ (Romans xiii. 12, 14; 
 Galatians iii. 27) ; (4) to the Christian’s armour (Ephesians vi. 11, 14; _ 
 1. Thessalonians v. 8); (5) to the Spirit’s graces (Ephesians iv. 24; 
 Colossians iii. 10, 12) ; (6) to the future glory (1. Corinthians xv. 53, Se. a 
 11. Corinthians v. 3); and (7) to the Spirit’s might (Luke xxiv. 49). Phe 
 ‘ Euduo”’ is rendered “clothed,” ‘‘ endued,” “ put on,” “ having on,’ 
 “on,” and “ avrayed. 18 ! 
 
ior CoTHING. Ne Ao er ine ee od 
 
 ot WHat Gop PUTS UPON US. - ae 
 ‘He hath made us accepted in the Beloved’? (Ephesians 
 
 ‘comeliness, righteous in His righteousness, pure in His purity, 
 lovely in His loveliness, ey. in His holiness, and ey in 
 His grace. 
 
 cost of its procurement. The Robe of Righteousness with 
 which God adorns us was woven on Calvary, as one has said, 
 — “Tt was woven on Calvary for the race of man out of the 
 ~ white ways of Divine mercy, and the blood-red woof of the 
 
 ~ Redeemer’s sacrifice. It is like Christ’s own garment, ‘ without - 
 
 >») 
 
 - seam, woven from the top throughout. 
 The following ancient colloquy of the soul with Christ 
 oh touching the Passion gives the inness of the soul’s questioning 
 and the directness of the Lord’s answer :— 
 
 _-_ “ Lord, wherefore didst Thou suffer Thyself to be sold ? 
 : That I might deliver thee from servitude. 
 . Wherefore diddest Thou sweat blood ? 
 To wash away the spots of thy sins. 
 Why wouldest Thou be bound ? 
 To loose the bands of thy sins. 
 Why wert Thou denied of Peter ? 
 To confess thee before My Father. 
 Why wouldest Thou be accused ? 
 To absolve thee. - 
 Why wouldest Thou be spit upon ? 
 To wipe away thy foulness. 
 Why wouldest Thou be whipped ? 
 That thou mightest be free from stripes. 
 Why wouldest Thou be lifted up on the cross ? 
 That thou mightest be lifted up to heaven. 
 Why were Thine arms stretched out ? 
 - To embrace thee, O fainting soul. 
 ~ Why was Thy side opened ? 5 . 
 To receive thee in. 
 Why diddest Thou dre amidst two thieves ? 
 That thou mightest live in the midst of angels.” 
 
 and we might add—. 
 Why wast Thou stripped to Thy shame ? 
 That thou mightest be clothed with glory. 2% 
 
 ees i. 6) might be rendered, ‘‘ He hath graced us in the Beloved.” 
 a He has made us beautiful in His beauty, comely in His 
 
 fo This clothing is expensive in its cost. Christ’s Hibod ts Lae: 
 
 Be 
 
0-7 
 
 232 ~ EMBLEMS oF THE HOLy Sprart. 
 
 It is said that when one of the daughters ot Baron 
 Rothschild was married, that her wedding dress cost one 
 
 hundred thousand pounds. That was a costly dress, but our 
 
 robe of righteousness cost our Lord a good deal more. Its 
 expensiveness must be estimated by the stoop of His incarna- 
 tion, by the peerless worth of His unique personality, by 
 beauty of His perfect life, by the Deity of His Sonship, by 
 the agony and bloody sweat of Gethsemane, by the mockery 
 of Gabbatha, by the forsaking of Golgatha, by the sin He was 
 _ made and the curse He bore, by the might of His resurrection, 
 
 the triumph of His ascension, and the gift of the Holy 
 
 Spirit. 
 
 This clothing is protective in tts covering. When our first 
 parents were made conscious of their shame by their sin, God 
 graciously “ 
 
 to be wrapped round. Our first parents were wrapped around 
 with that which was obtained by death, for before the skins 
 could be got to clothe them there had to be death to procure 
 the skins for them. When the prodigal came back from the 
 far country to the father’s heart and home, the father said, 
 ~ Bring forth the best robe and put it on him ” (Luke xv. 22), 
 or as the sentence might be, ‘“‘ Bring forth the best robe and 
 _ clothe him.” The Greek word rendered “ put on” (‘‘ euduo "y 
 is rendered “‘ clothed”’ in Revelation i. 13, and “ arrayed” in 
 Acts xii. 21. It is said that on one occasion a British subject 
 was in danger of being unjustly incarcerated by a foreign 
 power, but that the American and British Representatives 
 wrapped around the man the flags of their several countries, and 
 
 then dared the authorities to touch the individual. As the man 
 
 was protected by the named countries, and the other country 
 dared not harm him because he was protected by them, so 
 clothed in the garment of Divine righteousness, even in Christ 
 Himself, who can condemn us ? Who indeed, since God has. 
 justified us. Justice cannot, for it is satisfied. Law cannot, 
 
 for it is magnified. Satan cannot, for he is defeated. Since 
 
 Christ is put to our account, we are made to count in Him. | 
 
 This clothing is perfect in its texture. There is a threefold 
 
 made them coats of skins and clothed them” 
 (Genesis iii. 21). The word “‘ clothed” means to be arrayed, 
 
es 
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 CLOTHING. | 236 
 
 perfection in Christ as the Righteous One, namely, His 
 _ righteous obedience in His life, His righteous sacrifice in His 
 
 death, and His righteous person in His glory. Manisa sinner 
 in many senses, but he is specially a sinner in three senses, — 
 
 in his life he missed the mark of perfect obedience to Cad 
 he cannot answer for his sin for he is helpless; and he is 
 
 polluted in himself. Provisionally Christ meets. man’s 
 liability and guilt by His death, for at the Cross where sin 
 abounded as to its climax and culmination, grace did much 
 more abound (Romans v. 20). Practically, Christ in His life 
 
 _ of perfect obedience did what we could not do— As by one 
 
 man’s disobedience many were made sinners, so by the 
 obedience of one shall many be made righteous”? (Romans 
 v.19). Positionally those who believe in Christ are made the 
 
 righteousness of God in Him (1. Corinthians v. 21). Some 
 
 tell us we are justified by the righteous life Christ lived, others 
 
 that we are justified in His atoning death, while others again - 
 _ Say we are justified in the Risen Christ. Why divide Christ ? 
 
 The trinity of His life, death, and glorified Person go to make 
 up what He is, and all are put to our account. As our Head 
 He died for us (that’s where we begin), He lived for us and He 
 
 is for us. Thus we are wrapped in the perfection of His 
 
 atoning death, His glorious obedience and His holy personality. 
 
 The whole subject is happily put by Bunyan. He says: ‘“ One © 
 
 day as I was passing in the field, and that too with some 
 
 : _ dashes in my conscience, fearing lest yet all was not right, 
 
 suddenly this sentence fell upon my soul, ‘ Thy righteousness 
 
 isin heaven!’ And methought, withal, I saw with the eyes 
 of my soul Jesus Christ at God’s right hand. There, I saw, 
 - was my righteousness, so that wherever I was or whatever I 
 
 was doing God could not say of me that He wanted my 
 righteousness, for there it was just before Him. I saw also 
 that it was not my good frame of heart that made my right- 
 eousness better, nor my bad frame that made my righteousness 
 worse. For my righteousness was Jesus Christ Himself, the 
 
 game yesterday, to-day and for ever. ’Twas glorious to me to 
 
 see His exaltation, and the worth and prevalency of His 
 benefits. And that because I could now look from myself to 
 
 _ Him, and should reckon that all those graces of God that 
 
234 _ EMBLEMS OF THE Hoty Spirit. — 
 were now green on me were yet but like those crack-groats oes . 
 and fourpence-halfpennies that rich men carry in their purses = 
 - when their gold is in their trunks at home! O, I saw that “ae cn 
 my gold was all in my trunk at home! Even in Christ my ae 
 Lord and my Saviour! Now Christ was my all! He was : 
 made of God to me all my wisdom, and all my righteousness, a 
 and all my sanctification, and all my redemption !”’ © 
 
 This clothing 1s imparting in its wear. When Hercules put oe 
 on the fabled garment, it poisoned his blood and killed him. 
 There was death in the garment, and it therefore communi- 
 cated death to its wearer. As the fabled garment communi- — Ss é; 
 cated what was in it, so when we put on Christ as the 
 Righteousness of God He imparts His nature to us. Carlyle 
 in a sarcastic mood once said of clothes, “‘ Clothes give us | 
 individuality, distinctions, social polity ; clothes have made — 
 men of us ; they are threatening to make screens of us. Has 
 not yon red-hanging individual a horsehair wig, squirrel _ 
 
 skins, and a plush gown, whereby all mortals know he is a a 
 
 _ judge. Society, which the more I think of it astonishes me _ ee 
 the more, is founded on cloth.” Mark the words, “Clothes — .. 
 have made men of us.’’ Yes, but not those which have been | A 
 
 - made in the looms of earth, but those which have been made er 
 in the looms of Bethlehem, Galilee, Calvary, and Olivet. 
 As the glorified Christ made His garments white and a5 
 glistening, so when He is on us and in us, He shows Himself © a 
 
 through us. 
 
 iene: 
 
 “IT want that adorning Divine, hea ae me 
 Thou only, my God, can bestow ; ae 
 
 I want in those beautiful garments to shine 
 
 _ Which distinguish Thy household below.” 
 
 The Spirit of God is the One Who makes all the above — 
 real to us. It is His business to unfold Christ to us in the — | 
 Word, to reveal Christ for us in His death, to strengthen the oe 1S 
 inner man to make Christ real in us, and to empower us with be ) 
 Himself that He may qualify us for His work and be the a aKy > : 
 Qualifier in all things. 3 
 
_ CLOTHING. 
 
 HE CAN PUT ON US. 
 
 One of the most striking pictures of the aotion of Grace* 
 is found in Zechariah iii. The nation is represented in Joshua 
 the high priest, who is clothed with filthy garments, after it 
 
 ig said to be a brand plucked from the fire, and then the — 
 
 iniquity is made to pass away and Joshua is clothed with a 
 change of raiment, and then a complete change of raiment is 
 — given to him, and he is charged to keep the charge committed 
 to him. Then there is this statement, ‘‘ Behold, the stone 
 _ that I have laid before Joshua; upon one stone shall be 
 seven eyes” (Zechariah iii. 9). The stone evidently stands for 
 - the temple of God and the ‘‘ seven eyes’’ we are distinctly 
 told represent ‘‘ the seven spirits of God,” or the Holy Spirit 
 - .in the perfection of His grace and government (Revelation 
 -y. 6). As in all God’s ways the Spirit is the Worker accom- 
 plishing His purpose. Let us look at several other Scriptures 
 where we find the Holy Spirit identified with clothing. | 
 The Spivit is the Spirit of Equipment to enable us to “ put 
 off” and ‘‘ put on”’ what the Lord enjowns. There are quite a 
 number of things we are exhorted to “‘ put off’ and “ put on.”’ 
 In the former we have the negative aspect of holiness and in 
 the latter the positive aspect. There are twoft words embody- 
 ing the thought of clothing, only the one means casting off 
 
 * A Bible study can be given on the seven acts of grace. (1) The 
 rebuke of grace—‘‘ The Lord rebuke thee.’”’ (2) The choice of grace— 
 ak. “The Lord hath chosen.’”’ (3) The act of grace—‘‘ A brand plucked 
 from the burning.” (4) The direction of grace—‘‘ Take away the 
 filthy garments.” (5). The assurance of grace—‘‘ I have caused thine 
 iniquity to pass from thee.” (6) The adornment of grace—" I will 
 
 _ clothe thee with change of raiment.’ (7) The crown of grace—‘“‘ Set 
 a fair mitre on his head.”’ 
 
 Ft Apotithemi”’ isa compound word, made of “‘ apo,” which means 
 off or away, and “ tthemz,’”’ which means down, so that the compound 
 word signifies to take off a garment and then to cast it on one side. 
 
 _ their clothes and cast them on one side before they stoned Stephen 
 
 (Acts vii. 58, 59). The other word for putting on, ‘‘ Euduo,” is also a_ 
 
 compound one. “ En” meaning in, and ‘‘duo’’ down, hence its 
 Meaning is to sink into a garment, that is, to be invested with it. 
 
 TI, Wat THE LorD EXPECTS US TO PUT ON, AND WHAT | 
 
 ‘The word is rendered ‘‘ laid down” in speaking of the men who took off ; 
 
; 236 
 
 as a garment, and the other the being clothed or invested 
 Let us notice an eightfold parallelism. 
 
 upon with power. 
 
 ee eUT ORY 
 ‘Cast off (apotithemi) the 
 works of darkness’’ (Romans 
 xii. 12). Darkness stands for 
 
 ignorance, unbelief and sin. 
 
 “Put away (apotithemi), as 
 concerning your former manner 
 of life, the old man ”’ (Ephesians 
 iv. 25, R.V.) The old man is the 
 man of the former manner of life. 
 
 “Putting away (apotithemi) 
 falsehood ’”’ (Ephesians iv. 25). 
 The glib tongue of untruthful- 
 ness is to cast away. 
 
 “‘ Put off (apotithemi) all these 
 anger, wrath, malice, blasphemy, 
 filthy communication out of your 
 mouth ”’ (Colossians iii. 8). These 
 garments are filthy indeed, and 
 belong to that old rag merchant, 
 the devil. 
 
 “Put off’? (apotithemi) the 
 
 -old man with his deeds” (Col. 
 iii. 9). Deeds and ‘doer have 
 
 been dealt with at the cross. 
 
 Faith leaves both there. 
 
 ““ Lay aside (apotithemi) every 
 weight and the sin”’ (Hebrews 
 xii. 1). The sin is the sin in good 
 standing, namely, unbelief; and 
 the weights are doubtful things. 
 
 “Lay apart (apotithemi) all 
 filthiness and superfluity§ of 
 naughtiness ”’ (James i. 21). Un- 
 cleanness and wickedness are 
 corroding and contagious. 
 
 ‘“ Putting away (apotithemi) 
 wickedness, and all guile, and 
 hypocrisies, and envies, and all 
 evil speakings”’ (1. Pet. ii. 1,, 
 R.V.) These are all the spawn 
 of hell, and progenitors of evil. 
 
 EMBLEMS OF THE Hoty Spirit. 
 
 ‘“« Put -On,”’ 
 
 “Put on (euduo) the armour ie 
 
 of light” 
 Light represents 
 faith, and holiness. 
 
 “Put on (euduo) the new 
 man,’’ who expresses himself in 
 righteousness and holiness (Eph. 
 iv. 24). 
 
 (Romans xiii. 12). 
 
 ‘“* Having on (euduo) the breast- 
 plate of righteousness’’ (Eph. 
 vi. 14). Right action is ever a 
 protection. 
 
 ““ Put on (euduo) ... bowels of 
 
 knowledge, | iy ‘ 
 
 mercies, kindness, humbleness of ~ ae ve 
 
 mind, meekness, longsuffering ”’ - 
 These gar-— 
 
 (Colossians ili, 12). 
 
 ments are pure and beautiful, 
 
 shining with the lustre of grace. 
 
 “Put on (euduo) the new 
 man’? (Col. iii, 10). Spiritual 
 likeness to the Divine Spirit is 
 
 proof of His unique work. <4 s 
 
 “i 
 
 _“ Putting on (euduo) the breast- — 
 
 plate of faith and love ”’ (1. Thess. 
 ViEB)e 
 counteract unbelief, 
 
 and love 
 
 Faith in the Lord will 
 
 to the Lord will make us gladly _ ae 
 
 abandon doubtful things. 
 
 ‘‘ Clothed (euduo) in fine linen, 
 white and pure.’’ We are told 
 what this represents—‘“ The fine 
 linen is the righteous acts of the 
 saints ’’ (Revelation xix. 8, 14, 
 R.V.) 
 
 “Put on (euduo) the Lord 
 
 Jesus Christ ” (Romans xiii. 14). a 
 
 “Put on (euduo) the whole 
 
 armour of God” (Eph. vi. 11). a 
 
 Christ answers to every part of 
 the armour. : : 
 
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CLOTHING. 12373 
 
 The clue to being able to put off the above evil, and to 
 put on the opposite good is found in what precedes the 
 exhortation to put on the armour of God, namely, “ Be strong 
 in the Lord and in the power of His might” Eph vi. 10). 
 The expression, ‘‘ the power of His might,” only occurs in- 
 one other place, and that is in Ephesians i. 1g, margin. The 
 power of God’s might was manifested in the resurrection of - 
 Christ, and that power was the operation of the Spirit (Rom. 
 _ viii. rz). It is only as we are energized in His energy that 
 we can effectually obey His Word, and He alone can do it. 
 The Spirit is the Spirit of Reminder to remind us to Whom 
 uN we belong. We read of one of David’s mighty men, when he 
 came to David, ‘“‘ Then the Spirit clothed (margin) Amasai, 
 who was chief of the pepe, and he said, Thine are we, 
 _. David, and on thy side”’ (1. Chronicles xii. 18). The same 
 te : Pole will be recognized if we are Spirit-dominated. We 
 shall recognize the proprietary rights of the Lord to us and 
 over us, and we shall say to Him, ‘“‘ Thine are we, Lord Jesus, 
 and on ae side.’ During the American Civil War, someone 
 expressed to Lincoln the hope that the Lord was on their side. 
 The reply of Lincoln was apt, he said, “ I am not concerned 
 about the Lord being on our side, but as to our poe} on the 
 side of the Lord.’”’ ‘‘ He always wins,” as Faber says, ‘* who 
 sides with God.” 
 In many ways we are the Lord’s. We are His by purpose, 
 - for in His love-heart He has called us to Himself and made 
 us His own (Ephesians i. 4, 5) ; we are His by purchase, for in 
 His life-blood He has redeemed us to Himself (1. Peter i. 18, 19) 5 
 we are His by presence, for in His Spirit-habitation He rakes 
 us His temple (1. Corinthians iii. 16) ; we are His by life, for 
 in His life-implanted grace we are made partakers of His 
 nature (u. Peter i. 3, R.V., margin) - we are His by preserva- 
 tion, for in His power-keeping we are kept for Himself (1. Pet. 
 i. 5); we are His by promise, for by the assuring-word He- 
 _ tells we are His own possession (Titus il. 14, R.V.) ; and we 
 _ are His by self-surrender, for by consecration we have com- 
 - - mitted ourselves to Him (1. Timothy i. 12). 
 The Spirit is the Spirit of Farthfulness to embolden us to 
 bear a faithful testimony. “The Spirit of God came upon 
 
ae a58ats-, EMBLEMS OF THE fee Spreir. | 
 
 : (‘ clothed,’ margin) Zechariah the son of Jehoiada the eee e a 
 which stood above the people, and said unto them, Thus _ 
 saith God, why transgress - the commandments of the — : 
 
 Lord, that ye cannot prosper ? because ye have forsaken the — % 
 
 Lord, He hath also forsaken you (mu. Chronicles xxiv. 20) 5 oe 
 The consequence of Zechariah’s faithful word was, they — 
 stoned him to death. He was not the first, nor the last, who 
 met a premature death because of the message of God de- 
 livered. Consequences do not enter into the concern of the 
 
 man of God, the one thing about which he is concerned is, 
 fidelity to his Lord. The Spirit-filled man fears not the face 
 
 and fear of man. He will tell the truth like John Knox did a : 
 to. Queen Mary, and not be moved by threats or tears,and 
 
 will say as he did to her, ‘‘ Madam, in God’s presence I speak: | ? 
 
 I never delighted in the weeping of God’s creatures, but 4 
 
 seeing I have but spoken the truth as my vocation craves of 
 
 me, I must sustain your Majesty’s tears rather than hurt my _ 
 conscience.” The Spirit-filled servant of God will, like Moses 
 
 before Pharaoh, deliver God’s message; like Nathan did 3 | 
 
 David, tell the sinner of his sin; like Elijah did Ahab, rebuke 
 _ the rebel for his iniquity ; like Daniel did Belshazzar, point — 
 out where the life is wanting; like Jeremiah told Zedekiah 
 
 of the judgment that was coming; like John the Baptist 
 
 rebuked Herod, although he lost his head for doing it ; and 
 
 like Paul, when he charged Agrippa with his sin, as he 
 
 reasoned before him of Sy aieite is and a judgment to 
 
 come. 
 
 of the Lord clothed himself with Gideon ”’ (Judges vi. 34, R.V., 
 
 The Spirit ts the Spirit of Victory in conflict. ‘‘ The Spirit ae 
 
 margin). Thus Gideon was nothing but clothes. He me an 
 him to clothe himself. Gideon’s experience up to the time of : ee 
 
 his enduement was very like that of many of God’s people _ 
 to-day. He was full of complaints and of the vocabulary Of ae 
 unbelief (see the “oh!” “if,” “why,” “where,” of Judges 
 
 vi. 13). The Lord instead of arguing the situation with him 
 
 said, “ si in this thy might.” What was that might ? “ The ar 
 Lord ”’ “the mighty man of valour’”’ (Septuagint Version . 
 
 of Fuses vi. 12). That might be had when the Spirit came 
 
 upon him, and the consequence was he had the victory over | 
 
 Di fe Fone REL 
 
 Aye Le ea POTRt PRES, de 
 
Joie Midianites. When we too are seers in the Lord and i in 
 the power of His might, we shall have the victory over our 
 
 “overcome. The displacement of sin and the effacement. of 
 
 : _ He can bring down any foe, and in touch with that Dynamo 
 He can move us to any service. 
 
 re Shey pice. Christ’s promise to His disciples was, ‘‘ Tarry until 
 ye be endued with power con on high” (Luke xxiv. 49) ; 
 and ‘‘ Ye shall receive power’ eB cts i. 8). The word for 
 __ “ power” in both these sentences is “dunamis.” The deriva- 
 tion and association of this Greek word is of interest and 
 importance. ‘‘ Dunamis’’ is derived from ‘‘ dunamat.” 
  “ Dunamia”’ signifies ability, the power to accomplish any- 
 - thing, hence is frequently translated ‘is able’”’ (Matthew 
 = iii.g ; Acts xx. 32 ; Hebrews ii,18);* and: “can do? (ul. Cor. 
 xiii. 8). Another word, which is derived from ‘‘ dunamis,’’ 1s 
 “dunamoo.” “ Dunamoo’’ means to be made strong, and 
 ig rendered “ strengthened’? in Colossians i. 11. When 
 — ‘ dunamoo en” e 
 
 ? 
 
 has the prefix “en” it means to be “7- 
 Sipawerel or as we should say, ‘‘ empowered.” This compound 
 ; x word occurs eight times in the New Testament, and is sugges- 
 
 life. The word is rendered “‘ increased in strength”’ in Acts 
 ix. 22, in referring to Paul’s power in testimony; “ was 
 strong” in Romans iv. 20, in stating the character of 
 _ Abraham’ s faith; ‘‘ be strong’ in Ephesians vi. 10, in calling 
 attention to the necessary power required to put on the whole 
 armour of God ; “ which strengthened” in Pe iv ts 
 vets Paul bears rote to the oe e—‘‘in Christ ’— 
 
 _ which enabled him to do “all things”; “‘ who hath enabled” 
 eee & ey, i. 12, where he oe a like testimony to 
 ec . Timothy ; - “ strengthened” in 11. Timothy iv. 17, where again 
 he sounds the same triumphant note ; “ be strong ”’ in 1. Tim. 
 
 if ”? 
 
 % 
 
 ty ne 1, where Timothy is exhorted “ be strong 
 . which | is in Christ Jesus; and “ made strong” in Hebrews 
 
 st 
 om 
 
 CLorHine. Sec 239 
 
 4 enemies. The Lord has made no provision for His people. to. 
 . oe defeated, but He has made ample provision for them to- 
 
 ae are essentials’ to the enthronement of Christ and the 
 Batic of the Spirit. But with the dynamite of the Spirit — 
 
 The Spirit is the Spirit of Enduement. to wale us for 
 
 _ tive of a consecutive line of empowerment in the spiritual. 
 
 in the grace 
 
R 
 4 
 
 240 EMBLEMS OF THE Hoty Ses 
 
 xi. 34, in calling ison to those yh were enabled to ) go a 
 
 through persecution, trial and even death. 
 
 Remembering that “‘ dunamis”’ is derived from ‘‘ duna- 
 mat,’ which latter word means the possibility to do a thing ; 
 and that ‘‘ dwnamis’’ means inherent ability as the latent 
 power is resident in the dynamite, and that is the power with 
 
 which we are to be empowered ; and calling to mind that 
 
 “euduo’’ (endued, or clothed) means to sink into, as when 
 
 a man gets into his clothes ; we can see at once we are to be _ 
 
 clad with the Spirit, that He may effectually operate through 
 
 us. Some few years ago it was my privilege to meet at~ 
 
 - Beulah Park, on Lake Erie, near Cleveland, Ohio, one of the 
 saintly women who prayed for Moody that he might be filled 
 with the Spirit and thus empowered for service. Moody 
 refers to his experience—‘‘ When I was preaching in Farwell 
 Hall, I never worked harder to prepare my sermons than I 
 
 did then. I preached and preached, but it was beating the 
 
 air. A good woman used to say, ‘Mr. Moody, you don’t seem 
 to have power in your preaching.’ I requested this woman 
 and a few other friends to come and pray with me every 
 Friday, at 4 o’clock. Oh! how piteously I prayed that God 
 would fill the empty vessel. After the Chicago fire I was in 
 _ New York, and going into a bank in Wall Street, it seemed as 
 if I felt a strange and mighty power coming over me. I went 
 to the hotel, and there in my room I wept before God and 
 cried, ‘Oh, my God, stay Thy hand!’ He gave me such a 
 fulness that it seemed more than I could contain. May God 
 forgive me if I should seem to speak in a boastful way, but I 
 
 do not know that I have preached a sermon since but God has. 
 
 given me some soul. I seem a wonder to you, but I am a 
 greater wonder to myself. The sermons I preach to you are 
 the same I preached in Chicago. They are not new sermons, 
 
 it is not a new gospel, but the old gospel with the power of the — 
 
 Holy Ghost.” 
 
 The condition for this is well expressed by Fenelon. He 
 says: “‘ Warmth of imagination, ardour of feeling, acuteness 
 of reasoning, and fluency of expression can do but little. The 
 
 true agent is a perfect abandonment before God, in which we. 
 
 Aa Ae 
 ght ees 
 We Ra 
 
 we aN 
 
Bee 
 
Syllabus of — | | 
 The Earnest as an Emblem of the Holy Spirit. 
 The Spirit’s Assurance—The Spirit-in Ephesians—I. Who 3 
 is the Giver of The Earnest ?—Four great givings—“ Back of 
 
 the loaf”—II. Who is the Purchaser of the inheritance ?—~ 
 Seven things declared by Christ’s resurrection—III. Who 1s 
 
 The Earnest ?—Recognize, not realize—What the man found | a 
 
 in the farm—IV. Where 1s The Earnest ?—Persons, place and 
 position—V. Of what is the Spirit The Earnest ?—The Spirit 
 is the Earnest of our inheritance—Points to ponder —Earnest 
 that God’s purpose will be fulfilled—‘‘ Death cannot sever — 
 the ties that bind ’’—Earnest of our identity of place with 
 Christ—First-fruits—‘‘ My soul lies in a coffin’’—“ With 
 Him ’’—Earnest we shall be like Christ—‘‘ Conformed ones 
 of the Image’”—Earnest of an eternity of bliss—Seven - 
 Eternal things—Unending and unalloyed things—Earnest of 
 _ immortality of being—Incorruption displaces corruption— 
 Glory displaces dishonour—Power displaces weakness— 
 Spiritual displaces natural—Heavenly displaces earthly— 
 Immortality displaces mortality—Something displaces flesh 
 and blood—Earnest of coming glory—Dyer on glory—VI. 
 What is implied by the Earnest ?—Use and derivation of the 
 word earnest—Pledge—Evidence of a contract between two_ 
 parties—Part of the thing promised—‘ We know in part.” 
 
 THE EARNEST. 
 
 HE Spirit, as the Earnest, assures believers in Christ of 
 what is theirs in Him and the glory that awaits them. _ 
 
 ‘All things are ours,’ not as to actual or full enjoyment, 
 but as to possession or security ; just as a child who is heir 
 to property left to him, and is allowed a certain part of it 
 until he becomes of age, when he may enter into and enjoy 
 the whole, is assured the property is none the less his, 
 
 although he has not come into full possession. 
 242 
 
THE EARNEST. 3 243 
 _ The Epistle to the Ephesians is one of the most precious 
 ___ portions of God’s Word, and one of the veins of truth we find 
 running through the epistle is the way the Holy Spirit is 
 mentioned. He reveals the purpose of God in Christ (i. IQ ae 
 ili. 5-7) ; He quickens dead sinners, and makes them believers 
 in Christ, and unites them to Christ (ii. 5, 6) ; He is the power 
 F of access into the Father’s presence (ii. 18) ; He is God in us © 
 (ii, 22); He reveals the mystery that was hid to the Old — 
 _ Testament saints (iii. 5), namely, “ Christ and the Church ” 
 __(v. 32); He is the power to strengthen us, that Christ may 
 
 __ dwell in our hearts, and that we may be able to comprehend 
 with all saints Christ and His love (iii. 16-18) ; He is the 
 power and the source of fruit-bearing (v. 9); He is the 
 -_ author of true prayer (vi. 18) ; He makes the Word of God 
 
 ork “ effectual against our enemies (vi. 17) ; He also reminds us of 
 our responsibility to Him, that we do not grieve Him by 
 looseness in walk (iv. 30), but see to it that we are filled 
 with Himself (v. 18), and as the Holy Spirit of Promise He is 
 the Earnest, or Pledge, of the inheritance and glory that 
 _awaits every believer. There are six questions which we 
 shall ponder. Who is the Giver of the Earnest ? Who is the 
 _ Purchaser of the inheritance ? Who is the Earnest ? Where 
 _ is the Earnest ? Of what is the Spirit the Earnest ? What 
 is implied by an Earnest ? 12 : 
 
 : _~ .. Wao Is THE GIVER OF THE EARNEST ? 
 
 gob atl, in speaking of what God would do at the coming of. 
 Christ—namely, clothe the believer with the resurrection 
 body—says, “ He that hath wrought us for the selfsame thing 
 is God, Who also hath given unto us the earnest of the Spirit ”’ 
 (1. Corinthians v. 5). There are four great givings men- 
 tioned in the New Testament. God gave His Son, in love, to 
 make provision for the world’s salvation (John iii. 16); the 
 _ Father has given believers to Christ, as the reward of His — 
 - soul-travail (John x. 29 ; xvii. 6) ; the Spirit gives His several 
 
 gifts to the members of the Body of Christ, ‘‘ severally as He 
 will” (1. Corinthians xii. 11) ; and there is the gift of the Holy © 
 Ss Spirit, which is the joint-bestowment of Father and Son (John 
 Bee xiv. 10, 26° Acts 11.33). < Phe Father 1s especially the Giver 
 
A © 
 
 ce — _ EMBiems OF THE. Hory Son. 
 
 - of the Seirit: as ‘Christ Piet says, “Whom the Father: will . 
 send in My name,” and “ Whom I will send unto you from — 
 the Father”. Its the Father’s love- gift to the children. 
 _To trace our blessings up to the heart of God is to find what 
 
 is in His heart for us. Let us ever remember— eee 
 
 ‘“ Back of the loaf is the snowy flour, 
 And back of the flour the mill, 
 And back of the mill is the wheat and the shower 
 And the sun and the Father’s will.” — 
 
 II. WHo Is THE PURCHASER OF THE INHERITANCE?” 
 The Purchaser is Christ, the Son of the Living God; and 
 the purchase price was His priceless blood. As the kinsman _ 
 under the law had the right, so as Son of Man He had the © 
 title to purchase the inheritance we had by: sin lost pte: p 
 xxv. 25; Psalm lxix. 4); and as the Son of God He had the is 
 ability. The ground of the gift of the Spirit is the TesuITec- — 
 tion of Christ. If Christ is not risen we are yet in our sins, 
 still under condemnation, still exposed to the righteous judge 
 ment of God against sin, and the Spirit having quickened us ~ 
 and indwelling us is a myth; but, blessed be God, we know 
 different. The death of Christ tells us of the love of God, — 
 and the resurrection of Christ tells of the power of God, and of | 
 the following seven facts :—That God is satisfied and plonned 
 (Romans viil. 33, 34) ; that our sins are gone (I. Corinthians — 
 Xv. 17-20) ; that we are accepted in Christ. (Ephesians i EO): 
 that we are united to Christ (Colossians ii. 12; iii. 1); that — 
 every foe is vanquished (Colossians il. 15) ; thal we shall for 
 ever live with Him (John xiv. 19) ; and that the Spirit is . 
 given to the Church (John vii. 39). And a good deal more; — 
 but let us ever remember that the ground of everything that’ ae 
 we, as believers in Christ, enjoy, is the death and resurrection: 
 of Christ. . 
 
 _JII. Wuo Is THE EARNEST ? 
 
 The Holy Spirit. We do not wish for a moment to sit in eS 
 judgment upon others, but we beg to differ from those who - 
 say that the graces or the gifts of the Spirit are the earnest. 3 
 We say no, but the Spirit Himself ; not our feelings, not our 
 experiences, but the abiding presence of the Holy Spirit in 5 
 
 ja 
 
bee oe © Tab BAgnmets 0 3 ean 
 
 mA What we have to do is to recognize and remember that 
 He is in us, and not try to realize His presence. ‘Takevane= © 
 illustration : : Two gentlemen are walking along a street, 
 ai deeply engrossed in each other’s company and convereanaas 
 < A friend of these two gentlemen passes by; one of them y 
 oe recognizes him—he realizes the power of his presence; the 
 - other one did not Roars the friend passing by. The one . 
 - who did says to his friend, ‘‘ Did you see So-and-so >” ‘‘ No,” 
 said the other, “ I did not.’”’ If he had he would have realized | 
 _ the power of his presence as well as the other. So we need 
 not to try to feel that we have the Spirit in us, but to open 
 2, 0ur hearts and receive Him, and then to recognize His 
 S presence ; and we shall realize the power of His presence as 
 _He brings to our remembrance the precious promises of God, 
 _ which are ours in Christ, and thus we shall be cheered thereby. 
 . - How many believers there are who do not recognize in >, 
 - the Word what God says is theirs in Christ, hence, they fail 
 = to realize what they have in Him. It is said that five menin - 
 - succession owned a farm in the United States of America. 
 _ Each of them in turn had to mortgage the farm, and all of Lee 
 _ them failed to make it pay. When the sixth man got pos- \ 
 session he was not content to farm the farm, he began to 
 | - bore into the ground and ultimately found a seam of coal; soe 
 2 ihe he dug-deeper and found natural gas; thenhedugagain 
 -and found oil. And in a very short time he was worth Se 
 $600, 000. These were all on the farm for the others, but 
 they did not know it. The last man searched into his in- \. 
 __ heritance and was enriched thereby. So believers, if they will | bee 
 *---bore into the Word of God the Spirit will tell them what is 4 re 
 i a8 now, and what will be theirs in the future. Vers 
 
 a Ve, WHERE IS THE EARNEST ? 
 
 = Anvour hearts.” {t. Corinthians i. 22). There are threé=.3e5- 
 _ things suggested by these three words, ‘in our hearts.” 1. _ 
 y The persons who have the Earnest—‘‘in our hearts.” We 
 ever need to remember that these epistles were written to 
 believers. The Holy Spirit is not an earnest of the salvation 
 2 of the soul; we do not need an earnést of that, for we have 
 « got Him Who is ‘the Salvation now (Isaiah xii. 3). But He 
 
 f 
 
and joint heirs with Christ.’’ 2. The place where the Earnest 
 is—*‘ in our hearts.” Not in our head, but in our heart, as 
 if to remind us that our whole affection should be taken up 
 with the glory of Christ which we are to share, and the in- 
 
 direct ; in us as Oil to make us shine ; in us as a Fire to purge ; 
 
 coming glory. 
 
 He 
 
 246 ee EMBLEMS OF THE Hoy SPIRIT. 
 is the Earnest of our inheritance, namely, those who have | 
 been quickened by the Spirit are born again, and thus made 
 “children of God, and if children, then heirs; heirs of God, 
 
 heritance which He is. 3. The position of the Earnest—“ in 
 
 our hearts.” Inusasa Light to illuminate; inusasaFriend 
 
 to counsel ; in us as Water to refresh ; in us as a Comforter 
 to cheer; in us as a Teacher to teach ;- in us as a Guide to”. 
 
 in us as a Dove to sympathize ; in us as the Seal to secure ; in 
 us as the Witness to confirm ; in us as the Strength to keep ; 
 in us as the Power to pray; in us as the Source of fruit- 
 bearing ; in us as Sap to make us grow ; in us as the Remem- 
 brancer to remind us that all the precious promises of God _ 
 are yea and amen in Christ ; and in us as the Earnest of the 
 
 V. OF WHAT IS THE SPIRIT THE EARNEST ? ay 
 As the grapes, pomegranates and figs, which the spies 
 
 brought from the land of Canaan, were the earnest of the _ 2 
 
 fruit to be found in that land (Numbers xiii. 23) ; and as the 
 jewels which Eleazer gave Rebekah were an earnest of the 
 
 riches of Isaac (Genesis xxiv. 53); so the Spirit is God’s ” 
 _assurance of many blessings in the future. . cs 
 
 The Spirit ts the Earnest of our* inheritance. We can only . 
 indicate the largeness of the many-sidedness of the inheritance. _ 
 God Himself is the Substance of the inheritance, for we are 
 “heirs of God.” To possess all He is, all He has, is to be 
 rich indeed. Christ is the joint-heir of the inheritance, for we 
 are “‘ joint-heirs with Christ ’’ (Romans viii. 17). The sons_ 5 
 share with the Son and as the Son. The new birth is the basis 
 
 * God has an inheritance in His saints as well as the saints having 
 an inheritance in Him. ‘The riches of the glory of His inheritance _ 
 in His saints’? is a remarkable statement in Ephesians i. 18. Eph. 
 i, 11 gives the same thought, for the better reading is, not “ we have 
 obtained an inheritance,’’ but “‘ we have been taken as an inheritance.” 
 
PCN *<. THECHARNEST. ©. - | 247 
 
 of the inheritance, for to this we are ‘‘ begotten” (1. Peter 
 i, 3). Being in the family, we have family rights as God's 
 children—‘‘ if children then heirs.”” The Kingdom is the 
 reward of those who are rich in faith and who love Him g as. 
 ‘ii. 5). Eternal life is His gift, but place in His Kingdom is 
 only given to the faithful. Salvation in its fullest sense is 
 the end of the inheritance, for we are said to be “ heirs of 
 salvation”? (Hebrews i. 14). Salvation in its end is not 
 salvation from what we deserve as sinners (this is past—‘‘ we 
 have been saved’), but salvation to what He has promised 
 in the full fruition of His purpose. The character of the 
 inheritance is incorruptible in its substance, undefiled in its 
 nature, unfading in its duration, and untouchable in its 
 reservation (1. Peter i. 4). The overcomer has a peculiar 
 - inheritance, for he is promised that he shall “inherit all 
 
 things” (Rev. xxi. 7). The Spirit Himself is God’s Pledge 
 that all this shall surely come to pass (11. Corinthians 1. 22 ; 
 v. 5; Ephesians i. 14). 7 
 
 ‘The Spirit is the Earnest that God’s purpose in grace will be 
 carried through. ‘‘ Whom He did predestinate, them He also 
 called: and whom He called, them He also justified: and 
 whom He justified, them He also glorified ” (Romans viii. 30). 
 “He which hath begun a good work in you will perform it 
 unto the day of Jesus Christ”? (Philippians i. 6). “ Those 
 - whom Thou hast given Me... I will that they also... be 
 with Me where I am” (John xvii. 11, 24). In each of these 
 passages of Scripture there is a continuity of thought and 
 purpose. We need not be disturbed or distressed by the © 
 reference to God’s foreknowledge, for all it means is, as He 
 seems to say, ‘‘ Thou dost adhere by faith to Him Whom I 
 gave thee as thy Saviour ; He will, therefore, belong to thee 
 wholly, and I shall not ice thes till I have rendered thee 
 
 perfectly like Him.” 
 
 = 
 
 We cannot explain the subtle difference between God’s 
 selection of the believer and the believer’s surrender to God, 
 the preservation of the saints and their perseverance. All we 
 know is, they go together. The saints make their election — 
 } sure by adding to their faith the graces of the Spirit, and the 
 
ZAG ke EMBLEMS OF THE ‘Hoty § Serer 
 
 Lord fakes their election secure by His keeping power, ae ee: 
 no power can sever the saved from the Saviour. x <a 
 “Death cannot sever | = | a 
 The ties that bind our souls through mortal years— ae 
 They last for ever.” “ ae 
 The law of continuity is, nothing passes from one state to 
 another without passing through all the intermediate stages. ; 
 The state of glory will only be entered by those who are : — a 
 justified, the justified are the called ones, and the called ones 
 are the predestinated ones. With God’s secret purpose we _ 
 have nothing to do. Have we responded to God’s call? If 
 $0, are we justified by His. grace ; and we are assured the 
 justified will be glorified. The seed of a plant will furnish us hee 
 _ with an illustration. The seed has in it all the plant will be. ee. i a 
 - The seed of God’s purpose has in it the stem of His call, the _ a : 
 foliage of His justification, and the fruit of His glory. oe 
 The Spirit 1s the Earnest of our identity of place with Christ — oe 
 in the glory. Among the similes which are used to illustrate pee 
 -Christ’s worth and work is that of the firstfruits. “Christ, 
 the firstfruits,” so says the Holy Spirit in speaking of the — 
 coming of the Lord Jesus in resurrection power and glory. A | 
 question has been raised as to whether the Church is included 
 in the reference to the firstfruits. In other words, does it 
 _ refer to Christ absolutely in His personality ; or does it refer — oo. 
 _ to Christ mystically—that is, to Christ and His people as aes 
 Head and members of His body ? I think the latter. Be- | : 
 lievers are always said to be “‘in Christ,’ and, therefore, are 
 never seen apart from Him. What is true of Him is true of — 
 them , hence, they are already raised in Him, as we are 
 distinctly told in Ephesians ii. It is not without meaning = 
 that ‘Christ the firstfruits”’ is given, and not “Christ the =~ 
 firstfruit.”’ The plural, instead of the singular. The» same <9 
 word is used again by the Apostle Paul in his second Epistle 
 to the Thessalonians. The word is rendered “‘ from the be- 
 ginning,” instead of ‘‘ a firstfruits.”* The verses should read : 
 
 + 
 
 * The Greek word “ ayche”’ is generally rendered “‘ beginning.” It 
 means that which is first, such as, ‘“‘In the beginning was the Word.” 
 The word rendered ‘‘ firstfrutts”’ is aparche, that is, the prefix ‘‘apo’” 
 is added to “‘ arche”’ ; hence it is given, ‘‘ from the beginning.” 
 
¥ 
 ea ee 
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 Tae ‘Earnest. ths ee 249 oS. 
 
 ee But we are omnes to give Hanke to God alway for you, 
 _ brethren beloved of the Lord, because God has chosen you > 
 a firstfruits to salvation toast sanctification of the Spirit mine 
 and belief of the truth: whereunto He called you. by our “eso 
 - Gospel, to the obtaining of the glory of our Lord tas Christ se x 
 
 (u. Thessalonians ii. 13, 14). 
 
 - Eugénie de Guérin was so one with her idolized brother, : ae : 
 she had become so identified with him by mutual love and. - 
 common suffering, that when he died, all joy went out ofher 
 life. Her lament over her brother’s coffin is most touching : cy 
 - “My soul lives in a coffin. Oh, yes, buried, interred with 
 i thee, my brother, just as I used to live i in thy life; I am dead Bae ts 
 in thy death, dead to all happiness, all hope Deine: i . 
 
 We may use the words of the lamenting sister, and apply 
 a ~ them to our Divine Lord i in a holier, higher and happier sense, 
 -and say to Him, ‘Lord Jesus, we are not only dead with 
 _ Thee, risen with Thee, but we are seated with Thee in all the 
 _ glory of Thine acceptance, at the right hand of God; and aes 
 when Thou dost come again we shall be manifested in ‘Thine eee 
 own ep cugout, and be admired in the glory Thou hast put po So 
 upon us.’ Be 
 
 _ This is no picture cance by. fevered ieeueon, Li ae 
 anyone doubts our identity, let him look at the seven “with — ee : 
 _ Him’s”’ in Colossians. Let us look at them in the order of 
 ; Christ’ S experience and ours. 
 
 ‘“ Dead* with Christ a (il. 20). 
 “ Quickened together* with Him ”’ (ii. 13). 
 ~ Buried with Him” (ii. 12). 
 “Risen with Him” (ii. 12; iii. 1). s 
 _“ Life hid* with Christ i in Gad nollie She 
 i “ Appear* with whe in glory ”’ (ili. 4). 
 
 | * The preposition sun is used seven times in Colossians. It. 7 == 
 <i signifies, to be united to anything, as the “old man wth his deeds ”’ 
 oa being together with another, as “quickened together with Him” ; 
 _ something in common to both, as Tychicus was with Onesimus in — 
 a ministry (iv. 9). The seven places where the word occurs are: ii. 5, 
 
 13, 20; iii, 3, 4,95 iv. g. | : Boe 
 
250 ce EMBLEMS | OF THE Hoty Spirrr, 
 
 Five of the ‘‘ with Him’s”’ are true ve us in Christ now Ban. 
 ‘and the other waits, as Christ waits, till the time of His mani- - ES: 
 festation. Mark the “when” and the “ then.” When he is 
 manifested in glory, then we shall be manifested with Him. — 
 Christ was manifested in humble garb when He came to 
 
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 ‘suffer; but when He comes again, He will be revealed in 
 Eendoar and we shall be with Him. One feature of the 4 
 glorified Church is, as is said of the New Jerusalem, “the 
 
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 eas 
 
 Lamb is the Light,’ and she has “‘ the glory of God” (Rev. 
 Xxi. 23,11). Then shall the saints reflect the splendour of the | 
 Lord, and He will be admired in them (11. Thessalonians li. Io) ; 
 
 RFs Biscay 
 
 he as ‘ 
 5 ean te eases 
 b Veer eye eee 
 
 _ for He is glorified in the saints, just as the saints are glorified = 
 in and with Him. What a wondrous identity ! ss 
 The Spirit is the Earnest that we shall be ike Christ. Yhe = 
 purpose of God is, we are to be “‘ conformed to the image of 3 
 His Son,” and “‘ as we have borne the image of the earthy, we vg 
 shall also bear the image of the heavenly ” (Romans vill. 29 ; Bs 
 1. Corinthians xv. 49). This must be so, for when we see Him a 
 
 see 
 
 we shall be like Him, and we shall be presented “faultless 
 before the presence of His glory with exceeding joy” (I. John 
 jii. 2: Jude. 24). . The -references in these verses do not” = 
 ‘directly refer to the moral likeness which believers bear to 
 Christ, but to the actual glory which they shall possess when 
 
 He returns. We cannot comprehend all that conformity 
 means, but whatever Christ is we shall be, for as Bishop © 
 Moule points out, the “ likeness is not by accident, but of 
 
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 MP ee PE De Ot OG way ae a 
 
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 essence. The Greek literally is, ‘Conformed ones of the ae 
 image,’ &c.; as if their similitude made them part of what — Bs 
 they resembled.” This thought is borne out by the meaning 
 of the word ‘‘ conformed.’’ It is rendered in Philippians iti. 21, ag 
 “fashioned like unto,’ where we are told our glorified bodies ee 
 will be fashioned like unto His glorious body. The word = 
 means jointly formed, so that there shall be such a similarity a 
 that there will be no difference. i 
 The Spirit is the Earnest of an eternity of bliss. "he 
 a 
 
 “Tis the Divinity stirs within us ; 
 ’Tis heaven itself that points out an hereafter, 
 And intimates eternity.”’ 
 
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THE EARNEST. i oenl 
 
 ore _ Yes! but there is more than a mere intimation of eternity 
 - to the child of God. The adjective, “‘ eternal,” is associated _ 
 with certain words which proclaim unending felicity ; and, 
 -- more than this, every one of the sentences proclaims an 
 ing opposite. Res 
 
 _“ Eternal life ” speaks of an abiding union with Christ, 
 
 death. ‘He that believeth on the Son hath eternal life ; 
 but He that obeyeth not the Son shall not see life” (John 
 ‘iii. 36, R.v.) The bright bow of grace stands out in vivid 
 contrast to the black cloud of doom. The safety of Noah in 
 _ the ark is in contrast to those who perished in the flood 
 outside of it. 
 
 “ Eternal salvation” proclaims the glad and perpetual 
 safety of the believer in Christ, for Christ is the ‘‘ Author of 
 eternal salvation’ (Hebrews v. 9); but it also suggests the 
 lost estate of those who “suffer punishment, even eternal — 
 destruction from the face of the Lord ”’ (11. Thessalonians i. 9, 
 R.v.) The salvation of Israel at the Red Sea stands out in 
 pet: contrast to the overthrow of the Egyptians in it. 
 
 oe “Eternal redemption’ unfolds the hallowed liberty into 
 _.. which the Lord Jesus has brought His own by means of His 
 oe _ death upon the cross (Hebrews ix. 12) ; but it also speaks of 
 - those who will be wrapped in the bondage of “ everlasting 
 fire’ (Matthew xxv. 41). The deliverance of Israel, by the | 
 _. blood of the paschal lamb, stands out in contrast to the doom 
 : of the firstborn of the Egyptians. 
 
 ” 
 
 “ Eternal inheritance’’ reminds us of the estate of incor- 
 _ ruptibility for which the ransomed are kept (Hebrews i 1X, 15); 
 
 - but it also brings to our remembrance the ‘‘ eternal damna- 
 tion’ from which they have escaped (Mark iii. 29). 
 
 “ Eternal glory’? impresses us with its vista of coming 
 splendour, shared with, and because of, our Beloved (it Fimens 
 _. ii. 10; 1. Peter v.-r0) ; but it also points to the “ everlasting. ~ 
 . i punishment ” which will be the portion of the unbeliever. 
 The bliss of Lazarus in Abraham’s bosom in contrast with the 
 torment of Dives i in hell. 
 
 but it also stands out in unmistakeable contrast to eternal = 
 
‘o~ 
 
 . “ Eteynal weight of glory,’ and the house which is “eternal 
 in the heavens”’ (11. Corinthians iv. 17; v. I), are seen in 
 contrast to the “sufferings of this present time.’ The 
 
 Gethsemane of suffering leads to the ascension of glory. 
 
 , 
 
 “Eternal kingdom ’’ of Christ’s rule and glory, which the. 
 
 08 - EMBLEMS OF THE HoLy.SprriIvr. == 
 
 faithful shall share with Christ, stands out in contrast to the 
 shifting scenes of earth and the impotency of man’s rule, for 
 
 we receive a kingdom which cannot be moved (11. Peter 4,.11). 
 
 - Does not the blackness of the contrast make the brightness _ 
 
 the more vivid? It is a solemn fact that God says more 
 about the doom of the wicked to His children than He does 
 
 to the wicked themselves. ‘‘ Shall I hide from Abraham that 
 thing which I do ?”’ (Genesis xviii. 17), said God to Himself 
 
 as He thought of the doom coming upon the cities of the 
 
 plain. He did not, He told him what He was about to do. — 
 
 The Lord does not hide from us the wrath coming upon the 
 unbeliever. Why? Because He would have us know from 
 
 - what we have been saved. But He also desires us to know fo 
 what we are saved. What it all means we cannot tell, but = 
 
 there will be— : 
 
 Love without passion, for we shall be ‘like Him,” 
 
 - Service without weariness, for ‘‘ His servants shall serve Him.” 
 Holiness without alloy, for ‘‘ His name shall be on our foreheads.” 
 Blessing without curse, for there shall be “ no more curse.” 
 
 Life without death, for there shall be ‘‘ no more death.” 
 Joy without sorrow, for all tears will be wiped away. 
 ‘Light without darkness, for there shall be no night there. 
 Glory without suffering, for there shall be no more pain. 
 Singing without crying, for there shall be no more crying. — 
 Satisfaction without want, for hunger and thirst shall cease. 
 Rule without end, for we shall reign for ever. : 
 Beauty without infirmity, for we shall be ‘‘ without wrinkle.” 
 Living without sin, for we shall be faultless. . 
 Company without absence, for we shall be for ever with the Lord. 
 
 The Spirit is the Earnest of immortality of being. In that oh 
 wonderful resurrection chapter, 1. Corinthians xv., we have 
 
 a sevenfold description given to us, as to what the glorified 
 
 body of the believer will be in contrast to what it is (see verses . 
 
 42, 43, 44, 49, 50, 53)- 
 
sion. as© 10° displace corruption. “Tt is sown In 
 a eneiption, it is raised in incorruption.” Corruption is decay. 
 
 - the hand loses its grip, the legs their elasticity, and the mind 
 
 its veracity ; but there shall be no fading, no dimness, no loss 
 
 ~ youth. 
 
 Glory displaces dishonour. ‘“Sown in dishonour, it is 
 
 Te in glory.” The body has been dishonoured by sin.» 
 
 es 3 Its members have yielded to the servitude of iniquity. 
 Passion has torn the body, anger has distorted it, lust has 
 debased it, blasphemy has desecrated it, uncleanness has 
 polluted it, sin has marred it, and Satan has ridden in the 
 
 : Z have their sway. 
 
 ‘Power displaces weakness. ‘‘Sown in weakness, it 1s 
 raised i in power.” Here weakness cripples our efforts, defeats 
 our purpose, mars our plans, breaks our powers, hinders our 
 
 _ progress, crushes our ideals, and paralyses our hopes ; but, 
 
 ~ shall not stop us, for we shall run continuously and not be 
 Beck and walk and not faint. We shall have power to 
 Vege our plans and carry out our purposes. 
 
 Spiritual displaces natural. “It is sown a natural body, 
 it israised a spiritual body.” The natural body is “ physical,” 
 _ that is, soulish, and is adapted for the soul. The spiritual is 
 
 -‘ pneumatical,”’ and is adapted to the redeemed spirit. The 
 
 senses now suitable for this earthly state. 
 
 g image of the earthly, we shall also bear the image of the 
 heavenly.” What the heavenly body will be like we do not 
 
 | > who appeared to Manoah ascending in the flame ; it will not 
 _ be kept back by walls, as is patent by Christ coming into the 
 
 Tue EARNEST. SR as Bag 
 
 ; > Here beauty fades, the sight grows dim, the limbs grow weary, i | 
 
 of grip, and no want of agility. Then we shall have perfect 
 beauty, unfailing sight, unweariness of limb, and perpetual | e 
 
 vehicles of it; but, in the glorified state, these shall no more 
 
 5 in the glorified state, fatigue shall not weary us, exhaustion : 
 
 ce bodies will be identical so as to be recognizable ; but they will 
 __ be different, for they will move in another sphere. We shall - 
 __ have senses then adapted to the Spirit-world, just as we have 
 
 Heavenly displaces earthly. ‘As we have borne the 
 
 : know, but it will be independent of ge: as is seen in the angel i 
 
254 EMBLEMS OF THE HOLY SPIRIT. 
 
 | Upper Roan! the doors being locked ; and it will not be 
 
 controlled by the law of gravitation, ior Christ ascended. 
 The heavenly body will be seen, as the Son of Man was seen 
 in Nebuchadnezzar’s furnace; it will be able to take food, 
 as is demonstrated by the angels who came to Abraham ; it 
 ‘can be touched, as we may gather from Thomas touching the 
 
 body of Christ ; and it will be identical with the earthly body, | 
 for Moses and Elijah are known as such, when they appear — 
 
 with Christ in glory. 
 
 Immortality displaces mortality. ‘‘ This mortal shall put © 
 on immortality.” ‘Death cannot reach that body; floods ~ 
 cannot drown it; fire cannot burn it; the sword cannot © 
 
 pierce it’? ; dynamite cannot touch it; and no destruction 
 
 can overtake it. Deathless, undecaying, it 1s. Yea,’ -tirers 
 glorified are in a state of holiness and bliss, from which it is — 
 
 impossible to fall, for immortality is a changeless, unending 
 state. | 
 
 Something displaces flesh and blood. What that something : ; a 
 
 is we cannot say, for the Bible is silent. Flesh and blood it 
 
 will not be, for flesh is a tainted thing, and blood is a decaying me 
 thing. We have a picture of the glorified state in Christ’s ae 
 
 transfiguration, but we have no explanation. Of this we are 
 sure, whatever Christ is, we shall be. ‘‘ His name shall be in 
 
 their foreheads,’ says the Spirit, of the redeemed—which ~ 
 
 seems to me, as one once said, that as Christ looks upon us, 
 He shall see the reflection of His own glory. 
 
 The Spirit is the Earnest of the Coming glory. 1 do not» — 
 write in detail about the glory (who can ?), as I have already ~ - 
 
 made some suggestions about it in my little book, What ts 
 Heaven ?* 
 
 There are two things which impress me in thinking of the 
 coming glory of Christ and His people, and these are, first, the 
 almost entire absence of the theme in present religious litera- 
 ture: and, second, the frequency of the reference to it in the. 
 
 pages of Holy Writ. In contrast to present literature, we © 
 
 * What is Heaven? 9d. Marshall Bros., Keswick House, London. 
 25 cents in U.S.A. The Gospel Publishing Company, 54, “West 
 22nd Street, New York. 
 
 aos 
 
Se Tue EARNEST. Pes 5S § 
 
 find constant reference to the glory in the old writers. I 
 picked up Dyer’s Christ's Famous Titles recently, when my 
 attention was immediately arrested by the following: ‘‘O, 
 
 -_ sirs, meditate upon heaven, for meditation of need will 
 
 make us heavenly. Heaven is not only a possession promised, : 
 but a possession purchased ; when our contemplations and 
 consecration are in heaven, then we enjoy heaven on earth ; 
 ~ to be in Christ is heaven below, and to be with Him is heaven — 
 above; there cannot be a better being for us, than for us to 
 
 be with the best of beings. ‘ For to me to live is Christ, and 
 
 to die is gain’ (Philippians i. 21). Paul was contented to 
 - stay a while out of heaven, that he might bring other souls 
 
 into heaven ; his life to them was most useful, but his death 
 to them was most gainful. Let our condition be never so 
 great, it is hell without Christ ; and let our condition be never _ 
 so bad, it is heaven with Him ; ‘I had rather be in hell with 
 _ Christ, than in heaven without Him,’ said Luther. Indeed, © 
 hell itself would be heaven if God were in it, and heaven 
 would be hell if God were from it. That which makes heaven 
 
 $0 full of joy is, that it is above all fear, and that which makes 
 
 _ hell so full of horror is, that it is below all hope. The vessels 
 _ of grace shall swim in the oceans of glory ; here all the earth 
 
 is not enough for one man, but there one heaven is enough for 
 
 all men.”’ 
 
 VI. WHAT IS IMPLIED BY THE EARNEST ? 
 
 An earnest is a pledge, a part of anything given in advance 
 
 ce as. security for the rest. “Our old English word ‘ earnest ’ 
 
 goes back to the old Scottish word ‘arles.’ And our old — 
 _ Scottish word arles goes back first to a Latin root, and then 
 to a Greek root, and then to a Hebrew root. And in all these 
 
 five languages both the words earnest and arles mean 
 
 exactly the same thing. An earnest and an arles in all these 
 five languages mean an instalment: that is to say, a small 
 part of something given now in sure pledge of future full 
 
 possession. In old days the men of business who made 
 
 arrangements for the sale and the transfer of an estate were 
 
 - wont to take the buyer to the property for sale, where they 
 
 dug a spadeful of the best soil, and gave it to him: or they 
 
¥ 
 
 a 
 
 ¢ 256 cay EMBLEMS OF THE Hoty Site 
 
 plucked a head of the inet corn and gave it to him: or os Le 
 gathered a handful of the best fruit and gave it to him: they _ | 
 
 always gave him a little of something to take home that 
 
 grew on the estate ; something of the same kind as the estate — 
 
 that he was afterwards to possess. And that ceremony, so 
 the lawyers said, gave the buyer an incontestable right and 
 an indisputable title to the whole promised property.” 
 
 The Old Testament word is rendered “ pledge ’’ in Genesis 
 XxXviii. 17, 18, 20. Judah promised to send the gift of a 
 kid to Tamar, but she was not satisfied with a mere promise, 
 she wanted “‘ a pledge,” so he gave her his signet, bracelets and 
 
 staff, which she afterwards produced to his shame. The re : 
 Spirit as the Earnest is God’s Pledge that He will keep to al} : 
 
 He has promised. 
 
 An earnest is given as evidence of a contract between two 
 
 parties. The Hebrew word “‘ pledge” in the above reference 
 
 is derived from a root which means to braid or intermix, to — 
 
 traffic or to barter, hence it is rendered “ morigaged’’ in 
 Nehemiah v. 3. We all know what a mortgage is, it is an 
 undertaking between two parties, whereby they pledge them-_ 
 
 selves in a mutual contract, the one to lend a sum of money 
 
 at a stipulated interest, and the other agrees to pay the same. 
 
 There was a contract, a covenant, between God and Christ. — e 
 
 Christ undertook to finish the work the Father gave Him to do, 
 
 and He having glorified Him by so doing, the Father under-_ es 
 
 took to glorify Christ by raising Him from the dead and to 
 seat Him at His own right hand ; and then the Spirit was to 
 
 be sent down to glorify Christ, and the Spirit now indwells _ 
 
 every believer as the earnest or pledge that they shall receive _ 
 the full benefits of the work of Christ. 
 
 An earnest is part of the thing promised. As in some parts 
 of the country farmers go to fairs to hire their servants, and 
 
 upon hiring them give a few shillings as an earnest of their ae ; 
 first month’s wages, so the Spirit is the Earnest of the glory | : 
 
 to come. 
 
 Perhaps some “ill say, “ You seem to write very con- 
 fidently, and seem to be very positive that the believer will 
 be ey to the end and share the glory that Christ will 
 
Tre EARNEST. 
 
 pe alae ete deer fever: tid 
 
 ne) 
 
 live any longer therein ?”” and we add, “ If we look for such — 
 
 22 things, what manner of persons ought we to be in all holy | 
 
 conversation or manner of living 2” Let us ever remember 
 
 _ that while the Spirit is the Earnest of our sharing the full 
 
 : _ benefits of the work of Christ, we are also responsible to be- 
 always and entirely subject to Him. 
 
 “We know in part: a little of the glory 
 Is present with us now ; 
 The earnest of the resurrection triumph ~ 
 _-E’en now is in our heart ; 
 But never yet was soul so fair 
 That all the radiance it could bear. 
 
 “We know in part: the Father’s full adoption 
 Is ours by faith to-day; 
 And Jesus’ blood for ever, and for ever, 
 Has washed our sins away. 
 We know in part, but what remains to know— 
 Ah! this, nor mortal tongue nor pen can show. 
 
 ‘“ We know in part our Saviour’s deep compassion ; 
 We know in part His grace ; 
 A thousand ties our ransomed hearts acknowledge, 
 Bending before His face ; 
 But when we stand around the throne, 
 Then shall we know as we are known. 
 
 “We know in part : the Holy Spirit teacheth 
 We are not orphans here ; 
 The gracious promises of God He bringeth, 
 Our drooping hearts to cheer ; 
 But darkly through a glass we see 
 - Till death unveils eternity. 
 
 _ “ Trinity Divine! O Three in One! 
 We lift our hearts in praise 
 For all the tender light that gilds : 
 The darkness of our days ; 
 But, Lord, we praise Thee even more, 
 That Thou dost keep the best in store.” 
 
 bs cae manifested - ” > and the world tion say, ‘“ You can 
 _ live as you. like” ; but, as an old Christian once said when . 
 someone said that to him, “ How can we who are dead. to. Soca 
 
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