IC-NRLF 
 
 EFLECTIONS 
 
 IN 
 
 ALESTINE 
 
 CHARLES GEORGE GORDON 
 
THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 PRESENTED BY 
 
 PROF. CHARLES A. KOFOID AND 
 MRS. PRUDENCE W. KOFOID 
 
REFLECTIONS IN PALESTINE. 
 
REFLECTIONS IN PALESTINE. 
 
 1883. 
 
 BY 
 
 CHARLES GEORGE GORDON. 
 
 MACMILLAN AND CO. 
 
 1884. 
 
 The Right of Translation and Reproduction is Reserved. 
 
 
LONDON ; 
 
 R CLAY, SONS, AND TAYLOR, 
 BREAD STREET HILL, E.G. 
 
Gl 
 
 PREFATORY NOTE. 
 
 THE following pages are given to the 
 public not only with the sanction of 
 General Gordon, but by his express 
 wish and injunction. Their contents are 
 the fruits of meditation and inquiry dur- 
 ing his prolonged sojourn in the Holy 
 Land from January to December, 1883. 
 The notes are not cast into a perfectly 
 connected form. They have been revised 
 with anxious care by more than one of 
 the writer's friends, and he is not respon- 
 sible for the precise shape and order in 
 which they have been collected and 
 arranged. 
 
 General Gordon's belief is that they 
 
VI PREFATORY NOTE. 
 
 will be of use in awakening new thoughts 
 in religious minds, and stirring a spirit of 
 faithful investigation. In this belief he 
 had the publication of the present volume 
 much at heart down to the very eve of 
 his departure for Kartoum. His interest 
 in the matter has not abated since. In 
 the midst of the heavy responsibilities of 
 his post on the Nile, he still turns to the 
 topics that filled his mind last year. 
 
 So late as the 3rd of March, 1884, only 
 five weeks ago, he wrote as follows from 
 Kartoum : 
 
 " The title is correct ; I am very in- 
 " terested in the book, for it may tend to 
 " show forth God's dwelling in us. This 
 " is the great secret (Psalm xxv.). Also 
 " He made us in order to have a house 
 " naos to live in. Without us He is 
 " houseless ; He needs us, and how much 
 11 do we need Him ! I am comforted here 
 " in my weakness by the reflection that 
 " our Lord rules all things ; and it is dire 
 " rebellion to dislike or murmur against 
 
PREFATORY NOTE. Vll 
 
 " His rule. May His Name be glorified ! 
 " these people blessed and comforted ! 
 " and may I be deeply humbled, and thus 
 " have a greater sense of His indwelling 
 44 Spirit ! This is my earnest prayer." 
 
 A wish so strongly and deliberately 
 expressed by such a man as General 
 Gordon deserves to be respected, and it 
 is in compliance with it that these notes 
 are now published. 
 
 l^ 1884. 
 
 ADDENDUM. 
 
 On the 6th of March General Gordon 
 wrote to a friend from Kartoum : 
 
 " I refer to Colonel Sir Charles Warren, 
 R.E., Brompton Barracks, Chatham, for 
 the explanation of the plan of Jerusalem 
 without debris, which is in his book, ' The 
 Temple and the Tomb/ His plan shows 
 very clearly the human figure, and only 
 
Vlll PREFATORY NOTE. 
 
 wants the skull hill to be considered with 
 it to complete it. 
 
 " Two passages 2 Chronicles xiv. n, 
 and 2 Chronicles xx. 1 2 are helpful to me 
 this day under my present difficulties. 
 
 " Yours sincerely, 
 
 "C. G. GORDON." 
 
TABLE OF CONTENTS. 
 TOPOGRAPHICAL. 
 
 PAGES 
 
 THE PLACE OF CRUCIFIXION ........ . . 13 
 
 THE HARAM AND GREAT ALTAR ........ 4 
 
 OUTLINE OF THE TEMPLE ........... 5 
 
 CHIEF ARTICLES OF SERVICE ......... 6 
 
 THE ROCK AND THE CUP ........... 7 
 
 THE EASTERN AND WESTERN HILLS ...... 8 10 
 
 BOUNDARY OF JUDAH ON THE NORTH ..... u 17 
 
 ENSHEMESH .................. 18 
 
 RELIGIOUS. 
 
 PREFATORY PRAYER .............. 19 
 
 THE WRITTEN WORD ............. 19 23 
 
 FIRST THREE DAYS OF CREATION ....... 2328 
 
 BAPTISM ................... 2939 
 
 THE PRESENCE OF THE HOLY GHOST ..... 40 46 
 
 HOLY COMMUNION .............. 4760 
 
 "TAKE, EAT" ................ 65 68 
 
 THE TONGUE ................. 68 74 
 
 b 
 
X TABLE OF CONTENTS. 
 
 PACES 
 
 FRUIT 7476 
 
 " DYING THOU SHALT DIE" 7678 
 
 SALVATION 81 86 
 
 THE NEW BIRTH 8796 
 
 WARNING TO THE WATCHMEN . . . 97100 
 
 INDWELLING IN us AS LIVING VESSELS .... 100 104 
 
 COMFORT THROUGH OUR PARDON IN CHRIST . . 105 109 
 
 THE PASSION OF CHRIST 109118 
 
 PRAYER 119, 120 
 
 CHARACTERS IN HOLY SCRIPTURE 121 124 
 
REFLECTIONS IN PALESTINE. 
 
1 
 
REFLECTIONS 
 SUGGESTED IN PALESTINE. 
 
 TOPOGRAPHICAL. 
 
 THE PLACE OF CRUCIFIXION. 
 
 THE eastern and more sacred of the two 
 hills on which Jerusalem is built rises to an 
 average height throughout its whole range, 
 which is rather lower than that of the 
 average height, taken similarly, of . the 
 west hill. We trace its course as a ridge 
 running north and south, with steep flanks, 
 and ending in a somewhat sharp declivity 
 toward the south. The north end expands 
 until it forms part of the almost level 
 plateau north of the city. 
 
 This northern end is, however, marked 
 by an apex of uncovered rock a rocky 
 knoll resembling in form the human skull 
 
 G. R. P. B 
 
2 THE PLACE 
 
 and from this " skull hill " the crown or 
 ridge of this eastern hill follows a line 
 which is aslant, or askew, to the valley of 
 the Kedron until it reaches, at about two- 
 thirds of its entire length, another bare 
 rock, now covered by the Mosque of 
 Omar. The crucifixion seems to have 
 been on the skull hill, and the great altar 
 of burnt sacrifice to have been on this 
 second remarkable rock within the temple 
 enclosure. Beyond, or to the north of the 
 skull hill, the present slaughter-house of 
 the city is placed, and a continuous tradi- 
 tion connects that portion of ground 
 outside the northern wall with the place of 
 stoning. Adjoining this hill, but not under 
 it, is the large cavern containing a vast 
 cistern which is known as the grotto of 
 Jeremiah. 
 
 I think that the cross stood on the top 
 of the skull hill, in the centre of it, and not 
 where the slaughter-house now stands. 
 Leviticus i. 1 1 says that the victim was to 
 be slain " on the side of the altar, north- 
 
OF CRUCIFIXION. 3 
 
 ward before the Lord," and literally they 
 were to slay the victims " slantwise to the 
 altar northwards." The altar was on the 
 second knoll within the Haram enclosure, 
 and if the cross were placed in the 
 centre of the skull hill, the whole city, 
 and even the Mount of Olives, would be 
 embraced by those stretched out arms. 
 " All the day long I have stretched forth 
 my hands unto a disobedient and gainsay- 
 ing people" (Romans x. 21, from Isaiah 
 Ixv. 2). Here, also, after that time, at the 
 skull hill, close to the slaughter-house of 
 Jerusalem, were the head-quarters of 
 Titus. I think that Titus put his tent 
 under the brow of the hill, so as to be 
 under cover. Long before, in the cave, 
 Jeremiah had written his Lamentations. 
 There Christ suffered without the gate. 
 
 When we look from thence at the two 
 hills the east hill and the west hill we 
 see that now the west hill is busier than 
 ever. The east hill is almost a field. Corn 
 is grown within the walls of the city, 
 
 B 2 
 
THE HARAM AND GREAT ALTAR. 
 
 in patches all along and amidst the por- 
 tion of the modern city north of the 
 Haram. 
 
 At the Haram itself there is ample space 
 for the Temple to have been built, with its 
 porch, its holy place, its holy of holies, at 
 some distance from the altar of burnt 
 sacrifice. The outline of Herod's Temple, 
 as seen from the Mount of Olives, must 
 have been very remarkable : an outline 
 quite distinct from that usually assigned to 
 it. We have the great altar 
 
 10 ft. : 
 
 20 ft. 
 
 and, after a space, the lofty porch, then 
 much lower, the holy place, and beyond this 
 the veil and holy of holies 
 
 (-> n 
 
 (w.) 
 
 Altar. Porch. Holy Holy of 
 
 Place. Holies. 
 
OUTLINE OF THE TEMPLE. 5 
 
 The cube of the holy of holies is well 
 known, but there is a difference which is 
 noticeable between the altar in the Taber- 
 nacle and the altar in the Temple. In the 
 Tabernacle the proportion is 5 X 5 X 3. In 
 the Temple 20 X 20 X 10. Since all is 
 quadrupled, why not 20 X 20 X 12 ? The 
 answer is that the missing 2 cubits were 
 made up by the rock itself. The cubit is 
 1 6 inches. The level of the court of the 
 Sakrah is 2,440 feet above the Mediter- 
 ranean, and the holy of holies was on a 
 lower level, due west of the porch. 
 
 There existed also, both in the Taber- 
 nacle and in the Temple, an exact measure 
 of distance, and a relative proportion 
 between the chief articles of service, which 
 is instructive. 
 
 The Ark of the Covenant was in a 
 direct line with the altars of incense and 
 of burnt offering, while a transverse line 
 at right angles to the first line passed from 
 the golden candlestick through the altar of 
 incense to the table of shewbread. 
 
6 CHIEF ARTICLES OF SERVICE, 
 
 Thus 
 
 Ark of Covenant. 
 
 Y - - n - r 
 
 Candle- Altar of Table of 
 
 stick. Incense. Shewbread 
 
 L, CH I 
 
 Laver. 
 
 Altar of Burnt Offering. 
 
 The laver or brazen sea was ten cubits 
 in diameter, and placed " on right side of 
 house eastwards over against the south " ( i 
 Kings vii. 39), or " on the right side of the 
 east end over against the south " (2 Chron. 
 iv. 10). The Caliph, who erected the 
 fountain El Kas, appears to have intended 
 it to occupy the same place as the laver, 
 and to hold about the same quantity. 
 El Kas means the chalice ; and I next 
 call your attention to the present wailing- 
 place of the Jews which is opposite this cup 
 or fountain. It is certain that the brazen 
 
THE ROCK AND THE CUP. J 
 
 sea or laver was the first utensil used in 
 the Jewish Church, and it is in our 
 Christian Church the font that is the first 
 utensil used. Also of all .the utensils in 
 the Jewish Church left to the Christian 
 Church, we have only the font and the 
 table of the Lord. In Christ's body mys- 
 tical we have indeed the veil rent asunder 
 in His torn flesh, and in our Church we 
 have the ten commandments beside the 
 Lord's table, but the font and the table 
 of the Lord are the two visible and con- 
 stant articles of service in our Christian 
 Churches. 
 
 I repeat that to my mind the rock and 
 the cup are the only two remnants of the 
 old Temple in the Haram, and they re- 
 present the altar-table of the Lord, and 
 the brazen sea or font. The root principle 
 for the right study of Jerusalem is that we 
 should first know our Bibles, and with this 
 knowledge examine the localities. The 
 whole outline of this sacred eastern hill, 
 lying opposite the Mount of Olives, bears 
 
THE EASTERN HILL. 
 
 a rough resemblance to the human form. 
 From the skull hill, on the north-north- 
 west, the body lies as did that of the 
 victim aslant or askew to the altar of 
 burnt sacrifice. This resemblance has be- 
 come clearer through the investigation of 
 the central (Tyropceon) valley. I cannot, 
 however, do more than leave this subject 
 in its rough outline. It is, throughout, a 
 portion of those thoughts which arise 
 from and turn again towards the place 
 of crucifixion. 
 
 THE EASTERN AND WESTERN HILLS. 
 
 For the sake of clearness I will speak of 
 the two hills covered by the modern city 
 of Jerusalem as the eastern and western 
 hills. The eastern hill fronts the Mount 
 of Olives along its whole eastern flank, 
 bounding the valley of the Kedron. The 
 western is divided from it by a valley, 
 which, in the contour plan of isometric 
 lines of ten feet, is shown to be a deep 
 
THE EASTERN HILL. 9 
 
 valley, and this western hill is again 
 bounded to the west and south by another 
 valley, so that the eastern and western hills 
 must at all periods within the limits of 
 history have been sharply distinguishable 
 as tongues or promontories trending south- 
 wards from an elevated and comparatively 
 plain plateau north of the city. 
 
 In the Bible there is a marked distinc- 
 tion between these two hills, and the 
 eastern has been regarded throughout as 
 the more sacred. Along its eastern flank 
 there are two marked points. Of these 
 the more northerly is that where, near the 
 northern boundary of the Haram, there 
 are signs (as noted in the annexed plan of 
 " Jerusalem without cttbris") of a natural 
 ravine or depression in this flank or side 
 of the hill : the other point is of a 
 different character. It is that indicated in 
 Nehemiah iii. 28, 2 Chronicles xxiii. 15, 
 as " the horse gate" From this point the 
 northern portion of the valley of the 
 Kedron was considered " clean/' or 
 
10 THE EASTERN HILL. 
 
 "holy," and the southern portion from 
 that point " unholy/' or polluted. On 
 this note Jeremiah (xxxi. 40) says that 
 " the whole valley of the dead bodies, and 
 "of the ashes, and all the fields unto the 
 " brook Kedron, unto the corner of the 
 " horse gate towards the east, shall be holy 
 " to the Lord :" as if the valley south of the 
 horse gate, that is south of the temple 
 area, had before been polluted, and this 
 would account for the polluted things 
 which were cast into the brook Kedron 
 by Josiah (2 Kings xxiii. 4). I imagine 
 north of the horse gate the Kedron 
 was holy, south of it it was unholy. I 
 state this because it is generally taken 
 that all Kedron was polluted, but Jere- 
 miah would imply that it was only up 
 to the horse gate. One cannot imagine 
 that the ground east of the temple itself 
 would be " unholy." I have a belief 
 that near the horse gate was the 
 debouch of the offal conduit from " the 
 altar." Under Solomon's stables is a con- 
 
THE KEDRON. I I 
 
 duit which I expect comes from the well 
 of spirits under the rock. If the rock 
 was " the altar," then into the " well of 
 spirits " went the blood, which is the life 
 the animal life and so out into the 
 Kedron valley. 
 
 The Kedron commences in a north-east 
 direction near the so-called tomb of the 
 kings. The Kedron, as a boundary, would 
 cut Judah out of the possession of Jerusa- 
 lem entirely, and I discover no sign of the 
 Kedron having been used as a tribal 
 boundary. 
 
 This I regard as important. 
 
 It seems that in the divisions recorded 
 in Joshua xv. xix., the whole land was 
 partitioned and allotted, irrespective of 
 the Jebusites, or other older tribes who 
 may have retained for a time portions of 
 " the promised land." Hence, also, I gather 
 that, while in Scripture we find no mention, 
 by name, of the Tyropceon Valley, or valley 
 between the eastern and the western hills, 
 
12 BOUNDARY OF JUDAH 
 
 we yet are expressly told (Joshua xv. 7) 
 " the border passed toward the waters of 
 En-shemesh, and the goings out thereof 
 were at En-rogel." As to En-rogel there 
 seems to be no doubt. If we read atten- 
 tively the record in Joshua xviii. 16, of the 
 tribal border of Benjamin, we see the 
 reason for this certainty as to En-rogel. 
 " The " Benjamite " border came down to 
 " the end of the mountain that lieth before 
 "the valley of the son of Hinnom, and 
 " which is in the valley of the giants on the 
 " north, and descended to the valley of 
 " Hinnom, to the side of Jebusi on the south, 
 "and descended to En-rogel." En-rogel, 
 or " the fuller's fountain," is thus fixed as 
 a known site, and I think that in the earlier 
 passage in Joshua (xv. 7) the expression 
 "the goings out" means a descent. I said 
 that the Kedron valley, on the north-east 
 of the city, commences in a north-east 
 direction near the so-called tombs of 
 the kings. Still north of this I ob- 
 serve that there is a large cistern on 
 
ON THE NORTH. 13 
 
 the top of Khurbet es Soma. I also ob- 
 serve an exceedingly deep cistern under 
 the so-called "grotto of Jeremiah." I 
 do not, however, know whether there is 
 an ingress from its northern side, or an 
 exit from its southern side. Generally, 
 also, the features of the ground north of 
 Jerusalem prove that the valley of the 
 Kedron would not take the drainage of 
 the northern area, but that for a consider- 
 able distance half a mile or more from the 
 northern (Damascus) gate of the modern 
 city water would flow down the valley 
 between the eastern and western hills. 
 This watercourse has been artificially 
 diverted, but the valley itself is very 
 deep. Its depth below the summit of the 
 eastern hill near the Haram is very con- 
 siderable. Hence the rushings forth 
 (rushed out, NV^ were from the north 
 It is observable that in Joshua xv. 7, the 
 name " waters of Ain Shemesh " precedes 
 the name "Ain Rogel," and presumably 
 Ain Shemesh is to be found at some other 
 
14 BOUNDARY OF JUDAH 
 
 place than that usually assigned to it. I 
 would place it at Khurbet es Soma, and the 
 fountain of the waters of Nephtoah, men- 
 tioned in Joshua xv. 9, at Ain Lifta, two 
 miles and a half north-westward of Jerusa- 
 lem, and there is much else which shows 
 that the line between the tribes of Judah 
 and Benjamin was drawn along the centre 
 of this deep valley between the eastern 
 and western hills of Jerusalem. 
 
 The words of Psalm Ixxviii. 68, are 
 literally true, " God chose the tribe 
 of Judah, the Mount Zion which He 
 loved." The Hebrew "tsion" is always 
 the eastern hill, and this hill is within the 
 territory of the tribe of Judah. The 
 Septuagint of 2 Chronicles xxxii. 4, says, 
 that " Hezekiah collected many people, 
 and stopped the wells of water, and the 
 river that flowed, or made a division 
 through the city." This is clear enough. 
 It could not be the Kedron, for the lexicon 
 gives to the word used ("diorisonta") the 
 force of " dividing by limits," and this in 
 
ON THE NORTH. 15 
 
 Hezekiah's time agrees with all else that 
 the Scripture says of the growth of 
 Jerusalem during his reign. 
 
 I believe Hezekiah brought water to 
 the huge cistern under the grotto of 
 Jeremiah, and under Skull Hill, or Gol- 
 gotha, and thence down "the conduit" 
 to " the inspector's gate " of the temple 
 area. 
 
 It would be quite easy to bring the 
 water down, but I could not see the traces 
 of the conduit. Near Skull Hill, to the 
 west, is the place which Conder describes 
 in the " Quarterly Statement of the 
 Palestine Exploration Fund " for last 
 April [1883]. I went there to-day and saw 
 some fine carved bits of stone, vine leaves, 
 and pomegranates, and a segment of a cir- 
 cular building, with a thirty-six feet radius. 
 There is one tomb, and it is 200 yards 
 west of Jeremiah's grotto. 
 
 The western hill of Jerusalem was pro- 
 bably at first inhabited by the Gibeonites. 
 I do not believe in the Gibeahs, Gibeons, 
 
1 6 BOUNDARY OF JUDAH 
 
 and Mizpahs of the Concordances. There 
 is a strange mixture in these terms, and 
 one cannot well distinguish the exact 
 locality, but other passages show where 
 the Gibeonites dwelt. Their character 
 was treacherous, and this remained a 
 distinguishing feature of those who lived 
 on the west hill. 
 
 Joshua (ix. 23) sentences them " to be 
 hewers of wood and drawers of water to 
 the congregation," and (verse 27) "for the 
 altar of the Lord in the place the Lord 
 should choose," a peculiar sentence if the 
 Gibeonites lived far from the intended site 
 of the temple, but not so if they lived near 
 it, on the western hill. 
 
 Joshua's journey from Gilgal to defend 
 the Gibeonites shows this. The line of 
 his attack upon Adonizedek, king of Jebus, 
 specifies his night march, his route, and his 
 attack at dawn close to Gibeon. 
 
 In the book of Judges i. 4 7, it is re- 
 markable that Judah takes Bezek, and 
 after this it is said that he brought Adoni- 
 
ON THE NORTH. 17 
 
 bezek to Jerusalem ; so it would seem that 
 Bezek was Jerusalem that is, the east 
 hill, which Judah took, killed its king, and 
 left desolate. I could refer also to Judges 
 xix. xx., but I pass on. 
 
 Next come Jonathan's provocation of the 
 Philistines and the renewal of the kingdom 
 at Gilgal. After it (i Samuel xiii. 15) 
 Samuel arose and went up from Gilgal to 
 Gibeah of Benjamin. At Gibeah Saul 
 numbered the people about 600 men 
 and the expulsion of the Philistines from 
 the western hills was the first step towards 
 the re-conquest of Jebus, which David 
 completed. The general impression from 
 these and other passages is that the Gibeah 
 of Benjamin and the Gibeah of Saul are 
 the same place, and that this is this west 
 hill of Jerusalem, the place whence Saul 
 went out, and to which he returned (i Sam. 
 xxii. 6). 
 
 I hope I have made it clear that the 
 right apprehension of the boundaries for 
 Judah and Benjamin, as given in Joshua 
 
 c 
 
i8 "EN-SHEMESH." 
 
 xv. and xviii., turns on whether we put 
 En-shemesh at Ain Haud to the east of 
 the temple, or at Khurbet es Soma (Beth 
 Samys), to the north of the temple. This 
 is the point. If the question of boundary 
 is settled the others fall in in sequence. 
 
RELIGIOUS. 
 
 ALMIGHTY FATHER, who knowest the 
 secrets of all hearts, vouchsafe to reveal 
 Thyself unto us in these pages, so far as 
 they are in accordance with Thy Word, for 
 the sake of our Lord and Saviour Jesus 
 Christ, who liveth and reigneth with Thee, 
 and the Holy Ghost, One God, world 
 without end. Amen. 
 
 THE WRITTEN WORD is THE SHEATH OR 
 VEHICLE OF THE INCORRUPTIBLE WORD. 
 
 " All Scripture is given by inspira- 
 tion of God, and is profitable ... for 
 instruction in righteousness." 2 Tim. iii. 
 1 6. Bibles abound in our land, but are 
 
 c 2 
 
20 THE WRITTEN WORD, 
 
 they read and studied as they ought to be, 
 considering who is the writer ? It is said, 
 both in the Old and the New Testament, 
 " Man shall not live by bread alone, but 
 by every word that proceedeth out of the 
 mouth of God." Matt. iv. -4, and Deut. 
 viii. 3. How few forget to take their 
 daily meals ? yet we starve our souls, 
 though they require their portion which 
 is the Word of God. We know no 
 more how it nourishes our spiritual 
 nature than we do how our bodies 
 are benefited by the food we take 
 in. " So is the kingdom of God, as if a 
 man should cast seed into the ground ; 
 and should sleep, and rise night and day, 
 and the seed should spring and grow up, 
 he knoweth not how." Mark iv. 26, 27. 
 "The seed is the word of God."- Luke 
 viii. ii. May not the reason that there are 
 such differences of opinion on religion be, 
 that commentaries and other writings of 
 man are read and studied instead of the 
 Scriptures searched ? " The things of God 
 
THE SHEATH, 21 
 
 knoweth no man, but the Spirit of God " 
 
 i Cor. ii. ii ; and He alone can reveal 
 
 His own words : " YE DO ERR, NOT 
 
 KNOWING THE SCRIPTURES " Matt. 
 
 xxii. 29. 
 
 In family and public worship how little 
 is read of the Bible, compared with man's 
 words. 'Take a sermon which lasts from 
 twenty minutes to an hour ; as a rule, 
 a single verse or two is taken, and 
 the preacher's opinion on that text oc- 
 cupies the time ; verses may be brought 
 in here and there to support his argument. 
 Isolated passages of the Bible, and de- 
 tached portions, may be made to support 
 almost any opinion. The outward letter 
 of the Scriptures is but the sheath or 
 vehicle of the incorruptible Word, by 
 which, as Peter testifies, we are born 
 again of God. i Peter i. 23. Surely, 
 that portion of the Bible which teaches 
 us that Hagar's and Sarah's history was 
 an allegory, is intended by the Holy 
 Ghost as a key to understand all the 
 
22 OR VEHICLE, 
 
 Scriptures. He will keep us from be- 
 coming 1 fanciful in our interpretation, if 
 we look prayerfully to Him for His teach- 
 ing. "Who teacheth like Him." Job 
 xxx vi. 22. Paul says: "We speak, not 
 in the words which man's wisdom teacheth, 
 but which the Holy Ghost teacheth ; com- 
 paring spiritual things with spiritual." 
 i Cor. ii. 13. "I will make known my 
 words unto you." Prov. i. 23. " I 
 will show thee that which is noted in the 
 scripture of truth."- Dan. x. 21. "The 
 holy scriptures are able to make thee wise 
 unto salvation." 2 Tim. iii. 15. "Then 
 opened he their understanding, that they 
 might understand the scriptures." Luke 
 xxiv. 45. This opening of the Scriptures 
 to His disciples must refer to the Old 
 Testament, as the New was not written 
 when Christ spoke these words. " The 
 inspiration of the Almighty giveth them 
 understanding.'*- - Job xxxii. 8. "The 
 knowledge of the holy is understanding." 
 Prov. ix. 10. ("Spiritual understand- 
 
OF THE INCORRUPTIBLE WORD. 23 
 
 ing." Col. i. 9.) "The Lord giveth 
 wisdom : out of His mouth cometh know- 
 ledge and understanding." Prov. ii. 6. 
 " The words I speak unto you, they are 
 spirit, and they are life." John vi. 63. 
 Let us become " wayfaring men ; " yea, 
 " fools," then ye shall not err. Is. xxxv. 
 8. Peter and John were " unlearned and 
 ignorant men," but " they had been with 
 Jesus." Acts iv. 13. 
 
 Ponder over the above verses. " Open 
 thou mine eyes, that I may behold won- 
 drous things out of thy law." Ps. cxix. 
 1 8. 
 
 POSSIBLE ANALOGY BETWEEN THE FIRST 
 THREE DAYS OF CREATION AND OUR 
 OWN LIVES. 
 
 God creates the world from chaos. 
 Satan defeats His purpose twice by Man, 
 at the Fall and at the Flood. God 
 effects His purpose by Man the third 
 time. Thus, as it is with respect to 
 
24 POSSIBLE ANALOGY 
 
 the world, so it is with the Church ; 
 it is in bondage in Egypt, and in cap- 
 tivity in Babylon ; it is in captivity to 
 Satan, when, by the Man, God delivers 
 it for ever. We see the constant repetition 
 of the days of creation in our own lives. 
 We see a distinct scheme continually re- 
 peated to this great end. Scripture no 
 longer presents a series of events which 
 are disjointed and unconnected, but we 
 see events intimately connected with the 
 Church collectively, with the world historic- 
 ally, and with man individually. This to 
 me is a great boon, for naturally we are 
 apt to take the Scriptures in their general 
 form to be picked at, and as describing 
 events which are not interwoven with 
 one another. I have only drawn up 
 the repetitions to the end of the Old 
 Testament, taking Pentecost and the 
 Second Coming from the New Testament, 
 but the repetitions occur in the life of our 
 Lord and in the history of the Church and 
 the world from Anno Domini to A.D. 2000. 
 
BETWEEN THE 25 
 
 Of this I have no doubt ; and if we 
 studied well by God the Holy Ghost the 
 events of each repetition in the Old Tes- 
 tament, we would be shown by the same 
 Spirit the things to come. 
 
 The series of events, the repetitions, are 
 thus : 
 
 1. A state of chaos or scattering Good 
 mixed up with, and captive to, evil ; light 
 mixed up with, and captive to, darkness. 
 
 2. A state of light Good and evil made 
 manifest ; light and darkness made mani- 
 fest. 
 
 3. A division Light separated from 
 darkness ; good separated from evil. 
 
 4. A gathering Good gathered, evil 
 destroyed ; light gathered, darkness de- 
 stroyed. 
 
 Unless this series of events is under- 
 stood, the remarks which follow are incom- 
 prehensible. The alphabet to study is the 
 creation in Gen. i. 1-20. The earth being 
 surrounded by darkness and swaddled by 
 the deep, the series of events are repeated. 
 
26 FIRST THREE DAYS 
 
 The series i, 2, 3, 4, tell the great end, 
 when darkness, or evil, finally disappears, 
 the great gathering, in the typical series 
 of events, up to the final gathering. No. i, 
 which follows No. 4 in the repetitions, does 
 not become chaos again, but is more pro- 
 perly a scattering of the good among the 
 evil, of light among darkness. The repe- 
 titions are like a series of attempts to 
 arrive at a definite point, which are repeated 
 and repeated till that definite point is 
 reached. They are a continual sifting out, 
 of winnowing good from evil, light from 
 darkness, till the good or light is free from 
 evil or darkness. Evil or darkness cannot 
 be destroyed, till all good or light is win- 
 nowed out of it, for if this is not done, and 
 if judgment fell on the darkness or evil, 
 some light or good would be destroyed 
 with the darkness or evil. 
 
 In the world historically, the scattering 
 of light in the darkness, of good in evil, 
 after a temporary gathering together of 
 light or good, is an invasion of the king- 
 
OF CREATION AND 27 
 
 dom of evil or darkness, and a winnow- 
 ing of any good or light that may be 
 in evil or darkness ; so that, however 
 painful it is for good or light to be thus 
 scattered again among darkness or evil, 
 it is an eventual gainer by such scattering, 
 while darkness or evil, though for the 
 moment victorious, is eventually a loser 
 by this invasion. 
 
 In man individually, we can see this in 
 ourselves. Take an example such as 
 when we have no changes ; we are set- 
 tled on our lees ; we are prosperous, but 
 evil is in us ; we are in London, where 
 no call for self-denial directly affects us ; 
 all of a sudden we commit some most un- 
 mistakable act of selfishness, and we are 
 heartbroken, and all our self-confidence 
 gone ; we are scattered. Evil has dis- 
 tinctly manifested itself. Light has come, 
 showing us ourselves. We have our at- 
 tention directed to our selfishness. We 
 make an effort, and separate ourselves 
 from it. A division takes place in us, and 
 
28 OUR OWN LIVES. 
 
 we are no longer selfish in that form ; and 
 we are gathered together and regain our 
 confidence in ourselves. We settle again 
 on our lees ; we have no changes ; we fall 
 into some fearfully spiteful ways, are scat- 
 tered. Those ways are manifested. We see 
 them, and are miserable. Light comes ; we 
 separate from those spiteful ways. Division 
 comes ; we gather ourselves together, being 
 no longer spiteful, and settle again on our 
 lees, to fall again and be scattered under 
 some other form of evil (latent in us, which 
 must be destroyed), to see it, to divide 
 from it, to gather together again, and avoid 
 it ; to settle again on our lees, and so on 
 till the final gathering. 
 
 This is the history of every man's life, 
 of every day's work of man, of the world, 
 of each nation, of the Church, of every 
 member of the Church, the threshing floor. 
 
BAPTISM. 29 
 
 BAPTISM. 
 
 Baptism precedes the Holy Communion ; 
 thus its type in Genesis must precede the 
 eating of the tree, and this is what I now 
 wish to trace out. 
 
 The sacramental eating of the -j r> * 
 
 , ( Blood 1 . , . . 
 
 and < TT^. > is the sustaining and 
 
 quickening of the new man. It has its 
 outward visible forms and acts. It implies 
 the act of one who is alive. 
 
 Baptism is termed regeneration the 
 being born again. It is the seal of the 
 entry into the Body of Christ the Church. 
 It is termed a burial and resurrection, 
 the putting off of the body of the flesh 
 (Col. ii. n, 12). 
 
 Look at the events of Genesis creation, 
 the eating, and death. Look then at the 
 remedial sacraments, Baptism and Holy 
 Communion. They continue man's history. 
 Genesis leaves man dead in trespasses and 
 
30 BAPTISM. 
 
 sins, separated from God, consequently 
 deprived of the Holy Ghost's indwelling 
 presence. Therefore Baptism is the sacra- 
 ment which calls man to life raises him, 
 while the Communion of the Lord's Supper 
 keeps him in life. 
 
 Man was left in Genesis dead from 
 eating ; Baptism raises him from the dead, 
 and Holy Communion gives him of the 
 tree of life. 
 
 I would notice that in Baptism is an 
 element water a material substance, 
 which is applied to the body of man. In 
 Holy Communion are the elements, bread 
 and wine, which are absorbed by the body 
 of man. 
 
 Eating connects the Holy Communion 
 with the tree of knowledge of good and 
 evil. 
 
 Water must be the connexion of Bap- 
 tism with some event prior to the fall, 
 and that event is creation. The history of 
 man is creation, eating, death ; resurrection 
 or new creation, or regeneration, eating, 
 
BAPTISM. 3 1 
 
 and life eternal. So we must examine 
 creation to find the meaning of Baptism. 
 " In the beginning, God created the 
 heavens and earth, and the earth was 
 without form and void, and the Spirit of 
 God moved on the face of the waters." 
 
 By the word of God, the earth was 
 called out of the waters. This was the 
 creation, for out of that earth man's body 
 was made, so he may be said to have 
 been called out of the waters by the word 
 of God, through the Holy Ghost. 
 
 Now here we have the analogy between 
 this creation, or call to life, and Baptism. 
 The earth was dead, so to say, till called 
 to life. So is man, so to say, till born 
 again. The state of earth, before being 
 called into life, was dead ; the carnal man 
 is dead. The state of the earth before it 
 was called into life was like to the state of 
 man at the end of Genesis iii. 
 
 What was done by the Word of God 
 through the Holy Ghost to the earth, with- 
 out form and void, while covered with the 
 
32 BAPTISM. 
 
 deep and with darkness, has to be done to 
 the carnal man ere he can live. He is 
 called by Christ, worked on by the Spirit, 
 and he recognizes his dead state of sin and 
 darkness, and for an outward sign of such 
 acknowledgment, he is baptized, or is 
 figuratively immersed in water, to denote 
 his return to nothingness in hope of the 
 new creation. 
 
 As the earth was once covered with 
 water, and dead, so Baptism covers man 
 figuratively with water, to denote his death, 
 to state publicly that he acknowledges 
 death as his due, and, as the earth emerges 
 in its new creation, so man comes forth 
 from Baptism a new creature, and he can 
 then feed on the tree of life in the Holy 
 Communion. 
 
 I do not say that Baptism as a rite does 
 raise a man from death, any more than I 
 would say that the Holy Communion is 
 eternal, life-giving, but to a believer. 
 Baptism is resurrection from death, and 
 the Holy Communion is eternal, life-giving. 
 
BAPTISM. 33 
 
 Baptism does not make a man a Christian. 
 He who is not a Christian before is not 
 made a Christian by that rite, see Romans 
 iv. 10, u, where it speaks of circumcision 
 as being the seal of Abraham's being 
 already in covenant. Baptism is the seal 
 of a covenant already entered into, ancl 
 which covenant is that of faith, or of the 
 indwelling of the Holy Ghost. 
 
 As a believer does in the Holy Com- 
 munion partake of the body and blood of 
 Christ, so a believer is in Baptism raised 
 from the dead, has sin remitted, and does, 
 on his emerging from the water, receive 
 the indwelling of the Holy Ghost in his 
 body (for note that he could not believe 
 unless the Holy Ghost enabled his soul to 
 say that Jesus was the Lord). 
 
 What I want to point out is this : (i) In 
 Baptism we have water, an element put 
 on the body. (2) In Holy Communion we 
 have bread and wine taken into the body. 
 (3) That the Holy Communion is typified 
 or analogous to the first eating. (4) That 
 
 D 
 
34 BAPTISM. 
 
 it is most probable that the other Christian 
 sacrament, Baptism, is also analogous to 
 some event mentioned prior to the fall. 
 I have long had an idea given me that 
 John iii. was thus to be read : That a death 
 must come between the natural and the new 
 births. This Nicodemus (verse 4) ignored, 
 yet it seems clear. Nicodemus thought 
 the flesh could be remedied and fit for 
 heaven. He did not see that the natural 
 man is actually dead, being separated from 
 God. Baptism is an open avowal that the 
 natural man is hopelessly bad and dead, and 
 can do no good thing, and it figuratively 
 implies the burial of the natural man and a 
 new creation or resurrection from the dead. 
 Holy Communion shows forth Christ's 
 death. Baptism shows forth man's natural 
 state of death and his resurrection. As 
 regards infant Baptism, the child when 
 born is really dead in God's sight, and the 
 parents, bringing it in faith, receive the 
 promise. 
 
 Somehow I think both Baptism and 
 
BAPTISM. 35 
 
 Holy Communion have very much to do 
 with the body, for the elements in each 
 sacrament are inseparable from the body, 
 the elements in one case being externally, 
 in the other, internally, applied. 
 
 He is not a Jew who is one outwardly, 
 neither is that circumcision, which is out- 
 ward in the flesh (Rom. ii. 28, 29). And 
 so with Baptism ; he is not a Christian 
 because he has been baptized. If an un- 
 baptized believer, shall not his non-Baptism 
 be counted Baptism ? There are many 
 passages which show forth the uselessness 
 of Baptism in itself without faith, and from 
 this we can see why, after Baptism, the 
 Holy Ghost is not manifestly given to the 
 baptized. 
 
 I cannot help thinking that had the 
 writers on Baptism and Holy Communion 
 studied more Genesis i., ii., and iii., they 
 would have been saved much trouble. I 
 shall be very anxious to know what you 
 
 and think of this. It has troubled 
 
 me for years to know what Baptism meant, 
 
 D 2 
 
36 BAPTISM. 
 
 though for some years I had seen that 
 between two births must be a death 
 (John iii.). I expect that as water retains in 
 itself the impurities of things placed or 
 washed in it, so the font retains the guilt 
 of sin. It does not seem as if the Holy 
 Ghost used the water as a vehicle further 
 than as rendering it efficacious to remove 
 sin, for it was when Jesus (who, though He 
 had no sin, was man at His Baptism) rose 
 out of water, that the Holy Ghost descended 
 on Him. God is not bound to Baptism, 
 for John the Baptist was filled with the 
 Holy Ghost from his mother's womb, and 
 Cornelius received the Holy Ghost before 
 Baptism. Believers go into the font, as 
 sons of Adam, and emerge as sons of 
 God. 
 
 Respecting omission of Baptism in 
 certain cases. 
 
 Cornelius received the Holy Ghost 
 before he was baptized (Acts x. 44). 
 Can any man forbid water ? Peter and 
 John went down to Samaria (Acts viii. 
 
ACTS vin. 37 
 
 15-16). Philip had preached the gospel, 
 and men had been baptized in the name 
 of the Lord Jesus, but they had not 
 received the Holy Ghost till Peter and 
 John laid hands on them. 
 
 By these two instances, we see that 
 the Holy Ghost was not given necessarily 
 with Baptism nor was the Holy Ghost 
 withheld because there had been no Bap- 
 tism. Paul circumcised Timothy (Acts 
 xvii. 3) because of the Jews (i Cor. 
 vii. 19). Circumcision is nothing, uncir- 
 cumcision is nothing, but the keeping of 
 the commandments of God. Paul here, 
 because of the Jews, circumcised Timothy, 
 Yet (Gal. ii. 3) he will not circumcise 
 Titus. This exemplifies that he acted 
 with the judgement God gave him. 
 Certainly his circumcising Timothy was 
 a concession to the Jews, whom he, in 
 a way, feared. For if he did not fear 
 them, why did he perform this Judaic 
 rite ? I say feared, but mean that he was 
 taught by God to make this concession for 
 
38 ACTS X. 
 
 wiser purposes and for the avoidance of 
 'dissensions. Now I think this would 
 justify the holding in abeyance of Baptism 
 in cases where there is a fanatical popu- 
 lation. For Baptism does not make a 
 Christian, any more than circumcision 
 made a Jew. The putting off figuratively 
 of the body of flesh, by the outward 
 Baptism, does no more than the putting 
 off figuratively of the filth of the flesh by 
 outward circumcision. I think we can 
 read i Cor. vii., "Art thou called, being 
 a slave, care not for it, but if thou canst 
 be made free, use it rather," together with 
 " Ye are bought with a price ; " " Be not 
 servants of men. Ye are free in Christ ; " 
 thus : if ye are called to be free in Christ, 
 care not for the outward ceremony. If thou 
 canst obtain it, " use it rather." Baptism 
 is nothing; un-Baptism is nothing, i( but 
 faith which worketh by love" (Gal. v. 6), 
 that is, the indwelling of the Holy Ghost 
 the new creature (Gal. vi. 15). 
 How quickly Paul acted with respect to 
 
AND ACTS XVI. 39 
 
 the jailer (Acts xvi. 33). In the same 
 hour of the night, while the jailer was 
 washing their stripes, Paul talked to him 
 and then baptized him. The jailer bap- 
 tized Paul's stripes ; Paul baptized him 
 from his sins. Why in the face of Acts, 
 which is essentially the Mission direc- 
 tion-book, are men so careful ? is it 
 because they do not believe themselves ? 
 All the household of the jailer was bap- 
 tized. This was at Philippi, the chief city 
 (Acts xvi. 12), so the prison must have 
 been a big one, and the jailer must have 
 had many in his household. One won- 
 ders whether the jailer and his household 
 would have come up to the requirements 
 of the clergy of this day who are Mission- 
 aries. 
 
 What did we lose by the first eating ? 
 (I do not like the word " fall," it is not 
 scriptural.) We lost the Holy Ghost. 
 What did we gain by the second eating ? 
 (Either spiritually or actually we must 
 feed on Christ.) We gained the Holy 
 
4O THE LOSS, 
 
 Ghost. Think over that, for it is very 
 important. 
 
 The loss of the Holy Ghost is separa- 
 tion from God death so we are naturally 
 dead in God's sight, and when we are 
 immersed in the font, we figuratively own 
 it by our burial in the water. 
 
 Adam, the first man, came out of the 
 water in the first creation. He sinned ; 
 we were in him and all died in him, so 
 we are all dead in Christ's sight. We are 
 then all in a place common to all the 
 grave, the place of the dead. We ac- 
 knowledge that when we enter the waters 
 of the font, we are as Adam was. We 
 rise out of the font in the new creation, 
 in the new Adam, Christ. In Him, we 
 are no longer dead. We live. Our 
 emerging from the font is resurrection, 
 and in Him we receive (what we had 
 previously lost) the Holy Ghost, which is 
 our life. 
 
 In Adam all men are created, die, return 
 to the dust, go into one receptacle out of 
 
THE RENEWAL, 4! 
 
 which they came. What is the gathering 
 place of all men ? the grave. Christ, 
 the second Adam, gathers us together, 
 from that grave in Himself, the new 
 creation. When we go into the font we 
 typify our state, and by so entering the 
 figurative grave of waters, we can be 
 gathered together in the new man, Christ 
 (synagogue is the word used for the gather- 
 ing together of waters in Septuagint, and 
 also, Johnxi. 52,'' gather the children of God 
 which are scattered abroad "). Baptism 
 figuratively says we go back to Genesis i. 
 as we enter the font, and we rise out of it 
 in the new Adam, Christ. We feed on the 
 tree of life. We rise, as it were, in Revela- 
 tion xxii., where there is the river, the 
 tree of life, God, and the Lamb. 
 
 Before the Holy Ghost is renewed (mark 
 that word, for it shows man once possessed 
 Him and then lost Him), man must enter 
 the figurative grave, must acknowledge his 
 death and hopeless state. For as the 
 anointing oil cannot be put on the flesh, 
 
42 AND THE 
 
 neither can the carnal receive the Holy 
 Ghost. The fleshly mind is enmity, cannot 
 receive the Holy Ghost (Rom. viii. 9, a 
 very strong verse). 
 
 Baptism is the sowing of the natural 
 body in expectation of the raising of the 
 spiritual body. By Baptism we own to the 
 necessity of such sowing. We own our 
 natural state as only fit to be sown or 
 buried. 
 
 The first man, Adam, was made a living 
 soul and died, and figuratively, in baptism, 
 is buried. The second or last Adam, 
 Christ, is the quickening spirit (the Lord 
 from heaven) which raises from the dead. 
 
 Baptism is owing to corruption. 
 
 Baptism is owing to dishonour. 
 
 Baptism is owing to weakness. 
 
 (i Cor. xv.) 
 
 This shows us that Baptism is no un- 
 important matter. For true Baptism of 
 infants agreeing by sponsors who are 
 believers, or when accepted by adults, is 
 virtually the acknowledgment of the flesh 
 
PRESENCE 43 
 
 being able to do no good thing. Also this 
 view respecting Baptism would seem 
 strongly to support the baptizing of in- 
 fants. For it signifies the burial of a dead 
 thing which cannot move of itself. A babe 
 is dead as far as its will, etc., is concerned, 
 and when it is figuratively buried in Baptism 
 by believers, there is reason to suppose 
 indeed our faith in God obliges us to 
 believe that it will rise in Christ. 
 
 I think, in Baptism, the adult who 
 wishes to be free of his carnal nature, 
 and who believes in Jesus and is bap- 
 tized, does receive the Holy Ghost in 
 his body. The elements, in one case, by 
 which he obtains the benefit to his body, 
 being bread and wine, the elements, by 
 which he puts off the body of his flesh in 
 the other, being the water. The elements 
 in both sacraments are material, and both 
 are sanctified to the body by the Holy 
 Ghost, one for sustenance of life in Christ, 
 the other for resurrection from the dead in 
 Christ, the new Adam. 
 
44 OR INDWELLING 
 
 Was not the eating of the forbidden 
 fruit a disruption of the union with God, 
 and from that the formation of an union 
 with Satan ? If we examine the word 
 faith, it is the property derived directly 
 from the presence of the Holy Ghost, for 
 "none can say Jesus is the Lord, but by 
 the Holy Ghost," and in many other 
 passages this is shown forth. Faith is the 
 direct effect of the indwelling of the Holy 
 Ghost. There can be no faith where the 
 Holy Ghost is not indwelling. Any one 
 saying that he possesses belief in our 
 Lord, and denying the indwelling of the 
 Holy Ghost in him, is a liar and does not 
 believe ; or he makes God a liar. 
 
 Thence I conclude, that every word, 
 deed, thought, done without union with 
 Christ by the Holy Ghost is exactly the 
 eating of the forbidden fruit. Hence 
 also, that every word, deed, thought, 
 done in union with Christ by the Holy 
 Ghost, is exactly the eating of the tree 
 of life. 
 
OF THE 45 
 
 That, as the eating of forbidden fruit 
 can be thus accomplished by word or 
 thought, as well as by deed, yet as the 
 deed in the past instance was the apex of 
 this act, so the eating of the tree of life 
 CHRIST can be accomplished by word or 
 thought, but is essentially accomplished by 
 deed. The union in Christ by the in- 
 dwelling of the Holy Ghost is the Alpha 
 and Omega of all life, and this view com- 
 mends itself to our reason. The outcome 
 of this union is a fruit. It needs no effort ; 
 if we seek and nourish the union, the fruits 
 of the Holy Ghost cannot but follow as 
 sequences. 
 
 There can be no life or union with 
 Christ, but by the Holy Ghost. Redemp- 
 tion, or the benefits of our Lord's expia- 
 tion, cannot be grasped or be beneficial to 
 any one, except by the indwelling of the 
 Holy Ghost ; " If any man have not the 
 spirit of Christ, he is none of His " 
 (Rom. viii. 9). If he hath not that which 
 maketh the union, he cannot be united to 
 
46 HOLY GHOST. 
 
 Christ. That the descent of the Holy 
 Ghost was consequent on our Lord's 
 suffering is evident ; He could not descend 
 till Christ ascended. On Christ's ascension, 
 He descends. 
 
 To many it would be an ineffable 
 blessing to know that the only way to be 
 holy or like Christ is by seeking and 
 nourishing the Holy Ghost's presence in 
 us. As for the sequences, to deny that 
 they will follow, is to deny the Godhead of 
 the Holy Ghost. When I think of what a 
 long wilderness journey I have had, how I 
 have tried, in vain, to patch up matters, I 
 cannot say too much on this subject. 
 Speaking as a man, what a great blessing 
 it would have been for some one to have 
 said to me (though it is clear in the 
 Scriptures), " Seek the realization of the 
 Holy Ghost's presence in you, and leave 
 the rest." No argument is wanted, just 
 these words only. Believers in Christ 
 have God the Holy Ghost living in them. 
 The nourishing of this truth in daily life is 
 
THE FALL. 47 
 
 all that is needed, and He feeds us by 
 His Scriptures. All the rest follows as 
 sequences. 
 
 CONNEXION BETWEEN THE FALL OF MAN 
 AND HOLY COMMUNION. 
 
 In a Jewish class book for the young I 
 found the Fall omitted, and on speaking to 
 
 , a Jewish clergyman, he said the Jews 
 do not recognise it as a reality, but date 
 their disorders from the making of the calf. 
 One can understand that, for they think 
 that they can justify themselves by the law, 
 and also by making the calf the reason of 
 their Fall, they keep the Fall certainly to 
 themselves as a nation. 
 
 I am going to work out the Fall for 
 you. 
 
 " Tree of knowledge of good and evil" 
 tree of learning what is to be known of 
 good and evil. By eating of this tree man 
 became as God, for God said, " Behold 
 
48 CONNEXION 
 
 man is become as one of us, to know good 
 and evil," where " become " is from the 
 Hebrew, " to experience the same as," 
 " to become like/' to be " made." This 
 is remarkable, for it would imply that 
 though man was made in the likeness 
 and image of God, the faculty of know- 
 ing evil, though it must have been pre- 
 sent, was not developed in him before 
 his eating. Angels and devils could never 
 be said to have become like "one of 
 
 us." 
 
 Note that the prohibition respecting the 
 tree was given before woman was builded 
 of the rib ; also that woman was builded 
 in the garden, man was made out of it. 
 Man was driven out, woman is not men- 
 tioned. To woman no reason was given ; 
 to man God said, " Because thou hast 
 eaten." The penalty of eating, " Dying, 
 thou shalt die," must be compared with the 
 sentences, "because thou hast eaten," 
 " cursed is the ground," " till thou return 
 to the ground, for out of it wast thou taken, 
 
BETWEEN 49 
 
 for dust thou art, to dust thou shalt return." 
 Septuagint has, as penalty, " die by death." 
 " The woman saw it was good for food, 
 pleasant to the eye, and a tree desired to 
 make one wise." Septuagint has, for the 
 last paragraph, " beautiful to contemplate." 
 Wordsworth quotes other authorities to 
 the same effect. 
 
 Eph. ii. 2, " Prince of the power of the 
 air, the spirit that now worketh in the 
 children of disobedience." Therefore the 
 prince of the power of the air, or Satan, 
 does work in the children of disobedience, 
 and it is evident that he began to work in 
 man, when man disobeyed God by eating 
 the forbidden fruit. 
 
 We may suppose that if all things were 
 permissible to man with this exception, 
 that this exception was made because it 
 would be hurtful to man. Had Eve never 
 eaten what was forbidden, she never could 
 have been worked in by the spirit of dis- 
 obedience, Satan ; and, look at it as you 
 will, the reflection must strike us that by 
 
 E 
 
50 THE FALL 
 
 the fact of her eating she admitted Satan 
 to enter and work in her. 
 
 i Cor. x. 20, clearly shows that the sacri- 
 ficing to idols is synonymous to fellowship 
 with devils (" the things which the Gentiles 
 sacrifice, they sacrifice to devils, and not to 
 God, and I would not that ye should have 
 fellowship with devils "). 
 
 The cup of blessing is the communion 
 or participation of the blood of Christ. The 
 bread we break is the communion or parti- 
 cipation of the body of Christ (i Cor. 
 x. 1 6). 
 
 The drinking of the cup is the be- 
 coming partaker of the Lord's table ; the 
 drinking of the cup of devils is the be- 
 coming partaker of the table of devils. 
 Throughout this chapter, there is the 
 parallelism of two eatings, two sacrifices, 
 two sequences of such eating that is, 
 participation, two fellowships, two com- 
 munions, from which stand out the facts of 
 two eatings and the sequences of such eat- 
 ings, namely, communion with the power 
 
OF MAN 51 
 
 eaten with, which communion signifies 
 participation in the attributes of such 
 power. 
 
 However we may explain away the 
 term, St. John (vi. 56) states the indwelling 
 of Christ in those who eat His flesh and 
 drink His blood, and (vi. 53) states as 
 clearly that, except we do so, there is no 
 life in us. Therefore, it would seem clear 
 that this eating implies Christ's indwelling, 
 and i Cor. x. certainly implies that to 
 those who sacrifice (or which have fellow- 
 ship verse 20, where they are synony- 
 mous terms) with devils have also the 
 mutual indwelling with devils. Now, there 
 can be no doubt but that Eve's eating of 
 the forbidden tree was a fellowship with 
 Satan first, because Satan was with her ; 
 secondly, because it was not in fellowship 
 with God ; thirdly, because it was with the 
 spirit of disobedience. In regarding this 
 question, it is well to keep clear of all the 
 sacrifices of the Mosaic dispensation, and 
 to keep before us the Fall and the Restora- 
 
 E 7 
 
52 AND 
 
 tion, of which the prominent point is that 
 Sacrament by which we show forth the 
 Lord's death till He come. I say this 
 because I cannot see how Eve sacrificed 
 to Satan, though I see that she had fellow- 
 ship, participation, communion with him. 
 
 If the prince of the power of the air 
 works in the children of disobedience, he 
 must at one time have worked in every 
 one, for all have sinned, and he must have 
 worked at some definite period subsequent 
 to the creation of man, and it is manifest 
 that he did so when Eve disobeyed. 
 Therefore, it is thus that he worked in her, 
 and he worked in her because she ate of 
 the forbidden fruit. There is no necessity 
 to think that he was the fruit, but he was 
 in the fruit. 
 
 Take the mode of acceptance of the 
 Body and Blood of our Lord. We believe 
 that the bread and wine, through God's 
 ordination, are instrumentally the cause of 
 mystical participation with Christ, by which 
 He becomes wholly ours, and we become 
 
HOLY 53 
 
 His as closely as His flesh is His body, 
 and His blood is His blood. And it is by 
 the bread and wine that that cementing 
 union is accomplished, by eating and drink- 
 ing His body and His blood, by the actual 
 fact of so eating. Now here we do not 
 believe that the bread becomes flesh, or 
 the wine blood, neither do I suppose that 
 the fruit was changed ; but I think there 
 can be no doubt but that there was a real 
 spiritual entry of Satan into Eve's body 
 by the fact of her eating. 
 
 (Numbers ix. 13, any one neglecting to 
 keep the passover was cut off. Exodus 
 xiii. 8, " Thou shalt shew thy son that 
 day," the reason of the Passover, viz., 
 redemption from Egypt, death of the first 
 born. Paul's word " show forth his death " 
 is connected with this verse. The Jews 
 called it the Hagadah, or showing forth, 
 when they reserved a portion of the un- 
 leavened bread, and when the children 
 asked why they did it, the head of the 
 family replied : " This is the bread of 
 
54 COMMUNION. 
 
 affliction which our fathers ate in the land 
 of affliction ; let him that is hungry come 
 and eat of this Passover, for it is our refuge 
 and saviour.) 
 
 I think it is established that the prince 
 of the power of the air entered us and 
 worked in the children of disobedience by 
 the fact of Eve's eating the forbidden 
 fruit. She was out of communion with 
 God, and lost the presence of the Holy 
 Ghost, by whom we have communion. 
 This is implied by the Restoration in 
 Christ when He restored to us that union 
 which is by the Holy Ghost, the promise 
 of my Father the earnest of inheritance. 
 From the passage, Rom. viii. 11, the 
 spirit of Him who raised Christ from the 
 dead shall quicken your mortal bodies by 
 His Spirit which dwelleth in you. I would 
 think that the Holy Spirit is in union with 
 the soul, in the first place, and that He 
 then, by the quickened soul, quickens the 
 mortal body. As the Holy Ghost can only 
 work on the soul, which is spiritual, in a 
 
RESURRECTION 55 
 
 spiritual manner (and, one may say, irre- 
 spective of the body), how is it that that 
 body, which by an actual fact (that of 
 eating) fell under the power of evil, can 
 be reached ? and though I put this with 
 all diffidence, I think that it is reasonable, 
 and also scriptural, to think that it is 
 reached by the same medicine as that by 
 which it fell and allowed the entry of 
 Satan that is, by eating. 
 
 There is a close connexion between 
 the Sacrament of the Lord's Supper and 
 the resurrection of the body. " Whoso- 
 ever eateth My flesh, and drinketh My 
 blood, I will raise him up at the last day." 
 St. John vi. 54. And we feel this 
 that if we actually participate worthily in 
 His Sacrament, we do, by spiritually eating 
 that bread and drinking that wine, receive 
 
 O ' 
 
 His body into our bodies, and His blood 
 into our blood, cleansing us wholly ; and 
 is it possible to think that these bodies 
 can ever perish after such an intimate 
 union with the Godhead, as the eating 
 
56 OF THE 
 
 and drinking of His body and blood 
 implies ? 
 
 We have to think that the body was 
 pre-eminently active in the Fall, by its 
 actual absorption of what was forbidden ; 
 and here, in this second eating, it is also 
 pre-eminently active in the same way. In 
 the first eating, the body offered up the 
 soul (for the soul could not care whether 
 it ate or not) ; in the second eating, the 
 soul offers the body up as a sacrifice. In 
 the first eating, the body ruled ; in the 
 second eating, the soul rules. 
 
 In speaking of Eve so often, I mean 
 Adam as well. 
 
 Why are we all so dead ? Why is not 
 our flesh quickened ? Really, I think that 
 many, many are really good, earnest, 
 Christians. Why are they so morose ? 
 They realise God's mercy in Christ, but 
 they are tied to a corpse their body. 
 All will be well with them, but as yet they 
 have no happiness. Why drag this corpse 
 about ? It emits the odours of corrup- 
 
BODY. 57 
 
 tion ; it is heavy and troublesome. Why 
 not quicken it ? Truly, I believe it is 
 because the Holy Communion is so much 
 neglected. Though it is a corpse, it can 
 still eat ; and if the soul is alive, and 
 quickened by the Holy Ghost, why should 
 not the soul take the body to where it can 
 absorb the body and blood of Christ, the 
 result of which must be life. It may be 
 languid at first, probably more corruption 
 may be thrown out ; but it will soon live, 
 and its life is for ever. It will never see 
 death ; it will the resurrection of life. 
 
 A , in Mauritius, wrote to me the 
 
 other day : " I have much to put up with, 
 and get snubs enough, but I have kept to 
 the eatinof, and I do not care for them 
 
 o* 
 
 now." He was not what you call re- 
 ligious, but he was struck by the analogy, 
 and ate, and lives for ever. What is 
 wanted in order to eat ? If we fence any 
 tree, fence the tree of knowledge of good 
 and evil, for it is still here. Do not let us 
 fence the tree of life. God gives us the 
 
58 RESURRECTION OF THE BODY. 
 
 way to it in Christ. All that is needed is, 
 " I am ill ; I wish I were well ; I hate and 
 abhor myself; I have faint hopes of de- 
 riving any benefit : but I will trust Him, 
 and do, in remembrance of Him, what He 
 bade me do." Can one doubt of the 
 result ? Sum it up. All that is required 
 is first, illness ; secondly, the wish to be 
 well ; thirdly, obedience to His word. 
 
 I think many, many would agree to 
 the first and the second. Why not agree 
 to the third ? It is such a little thing ; the 
 benefits are so infinite. If any doubt it, 
 look at the forbidden fruit ; it was such a 
 little offence, yet look at its results, need- 
 ing the Almighty God to take flesh and 
 to suffer agonies, to do away with its 
 effects. 
 
 THOU SHALT NOT EAT. TAKE, EAT. 
 
 What efforts have been made for the 
 cure of bodily ailments, what sums have 
 been expended. What diagnoses of dis- 
 
HOLY 59 
 
 eases have been made, yet, at the best 
 the remedies can only retard for a short 
 time the certain inevitable finale. Surely, 
 if such pains have been taken in inquiries 
 into physical sickness, it is worth much 
 more to inquire into the causes and remedy 
 of man's moral sickness, for no man doubts 
 but that he is morally sick, that he is not 
 in his normal state. 
 
 As the story is told of the fall, it seems 
 weak in comparison to the immense evils 
 the fall produced. The temptation seems 
 trivial ; yet if examined, was it trivial ? 
 Eve, was adamant against any desires for 
 honours carriages, horses, jewels, fine 
 clothes ; these things would not tempt her 
 curiosity. But animal desire to eat could 
 do so. 
 
 Given a palace, with injunction to oc- 
 cupy and explore the whole, and pro- 
 hibition to open one particular cupboard, 
 under the penalty of something unknown, 
 a penalty which could not appear to the 
 ignorant to be very deterrent, the wish 
 
6O COMMUNION. 
 
 would be to open that cupboard. Place 
 before a child 999 lozenges and prohibit 
 the eating of one, and the child will yearn 
 after that one. And so with Eve ; the name 
 and prohibition to eat of the tree of know- 
 ledge was a very great temptation, it was 
 such an apparently trivial act, that no 
 great harm could arise from eating of it. 
 And we know the dire sequence. Let 
 your ingenuity be exercised to find out 
 some other more suitable test of Eve's 
 fidelity to her Maker ; it will not be easy. 
 She ate in trust in herself, and in distrust 
 of God ; she ate, after reasoning for herself. 
 She was in union with God, and she broke 
 away from her union. 
 
 The trees were sacramental trees, mystic 
 trees, natural trees, endued for a time 
 with mystic properties (sacrament means 
 set apart). In eating of the forbidden 
 tree Eve tmsted in herself, distrusted God, 
 and communed with Satan (to commune is 
 to have attributes in common with one 
 of the two communing parties). Thus by 
 
THOU SHALT 6 1 
 
 communing 1 in disobedience to God's com- 
 mand, Eve naturally communed with Satan, 
 for there are only two powers, that of good, 
 and that of evil ; and as Eve broke her 
 communion with God by her disobedience, 
 she necessarily communed with Satan and 
 acquired his attributes of evil, viz., she 
 was poisoned by evil introduced into her 
 actual body by the eating of a substance 
 which, naturally good (all the trees were 
 blessed), was to her endued with evil, inas- 
 much as it was forbidden to her by God. 
 
 Men may say that it is absurd to think 
 that the fact of eating a fruit could have 
 caused such vast effects to the whole 
 human race, but it must be considered 
 that in Eve were all mankind, and thus if 
 her body did eat, and assimilate a sub- 
 stance forbidden, and consequently evil, so 
 did those her children do the same, for the 
 poison would affect every portion of her 
 body ; the fruit was the vehicle of the 
 virus of evil. I thereupon say distinctly, 
 that the moral poisoning man acquired 
 
62 NOT EAT. 
 
 was from the actual eating of a fruit which 
 was forbidden, that this fruit was the 
 cause of the poisoning, that had it not 
 been eaten, the poisoning w r ould never 
 have taken place ; also that it was the 
 body of man which was poisoned, and 
 not the soul, which, however, became 
 dormant, or dead, owing to its oneness 
 with the body ; and on which body 
 the sentence of death was pronounced : 
 " In the day thou eatest thereof thou 
 shalt surely die." That the body was 
 the offender, that the body was tainted, 
 can be seen by the sentence " For dust 
 thou art, unto dust shalt thou return, for 
 out of the ground wast thou taken," which 
 could not be said of the soul which was 
 breathed into man by God, and which was 
 therefore divine. 
 
 Men may say that the sentence or 
 penalty in this disobedience was too 
 heavy considering tne offence ; but what 
 was the offence ? It was the wilful 
 breaking away of Eve from God ; 
 
THOU SHALT 63 
 
 she avowed preference of herself to 
 Him. If one man is in covenant with 
 another, and the terms of that covenant 
 are mutual support, and if that other 
 breaks, for his selfish ends, that contract 
 for some wretched selfish purpose, the 
 principle cannot be considered hard in 
 cancelling that contract, the more so as 
 the selfish purpose is carried out in com- 
 munion with his enemy, and that by this 
 selfish purpose his late co-partner is 
 tainted and made unfit for his company. 
 So it is with man in covenant with God ; 
 he breaks the covenant in communion with 
 Satan, becomes tainted, and communion 
 between God and man ceases. 
 
 It is necessary to bear in mind that the 
 cessation of man's communion with God 
 is the cause of man's misery, and that the 
 evil of this world is the result of the 
 absence of God and presence of Satan. It 
 is nou ; so to speak, a sentence ; it is the 
 seqiiel of God's absence, it is dark because 
 light is absent. If there is no light, 
 
64 NOT EAT. 
 
 there must be darkness ; if God is not, 
 Satan must be. I consider this very 
 wonderful. 
 
 God framed man of the dust of the 
 ground (shaped him as a potter shapes 
 clay; He framed the animal man) and 
 breathed into his nostrils the breath of 
 life two processes. He took dust of the 
 earth, the devil's earth (for the devil 
 said it was his ; he is the prince of it), 
 and breathed His own substance into it ; 
 consequently man is made up of a divine 
 essence of God and a body of Satan's 
 earth. Hence it is that the combat of 
 this life between the soul and Satan is for 
 the body. Satan disputed for the body of 
 Moses ; it was his, for it was made of his 
 earth. To redeem the body is our great 
 hope, and its redemption is the earnest or 
 " arles " of a far greater victory over him, 
 hereafter : it is the test case. 
 
 I have, I think, established the poison- 
 ing of mankind. I will try and explain 
 my belief respecting the antidote. 
 
TAKE, EAT. 65 
 
 In nature, if a poison is taken into the 
 body, in which it spreads its virus, to 
 neutralise it an antidote must be taken 
 into the same body, in which it must 
 spread its healing effects. 
 
 In nature, man does not trouble him- 
 self, if poisoned, as to how, and in what 
 way, the antidote will work ; he may 
 not know how it may work ; nor how 
 the poison he suffers from has worked ; 
 it is enough for him that he suffers 
 and wishes his cure. He takes the 
 antidote in trust, just as he may have 
 taken the poison in trust, for, as a rule, 
 he does not try and poison himself. Man 
 never seeks evil for itself; he seeks good 
 in evil. Thus it suffices to man to know 
 he is morally poisoned in order that he 
 may desire his cure and be healed. 
 
 Now, analogous to the Thou shalt not 
 eat the words God spake to man at the 
 first are almost the last words of Christ 
 to His disciples, and through them to the 
 world, Take, eat, this is my body. 
 
 F 
 
66 TAKE, EAT. 
 
 Here, then, is an actual substance 
 (bread) to be eaten, taken into the poi- 
 soned body, assimilated with it, and which 
 actual substance is bidden to be eaten by 
 Christ, and is the vehicle or conduit by 
 which Christ imparts His Divine attributes 
 to that poisoned body ; just as much as the 
 forbidden fruit was the vehicle or conduit 
 by which Satan imparted his evil attributes 
 to that body and poisoned it. 
 
 Man ate in utter ignorance of the sequel 
 in the case of the forbidden fruit,- for death 
 was not then known ; so man may eat in 
 utter ignorance of the sequel in the case of 
 the sacramental bread. 
 
 In the first case he ate in trust in self 
 distrust in God, and communion with 
 Satan. 
 
 In the second case he eats in trust in 
 God, distrust in self, and communion with 
 God. 
 
 To the world, both eatings are foolish- 
 ness, yet they are the wisdom of God. 
 
 Man never seeks evil for itself, he seeks 
 
THE SACRAMENT. 67 
 
 good out of evil. Eve sought good out 
 of the forbidden fruit, but she sought it 
 in trust in herself and distrust in God. 
 
 A babe can understand if it is ill that it 
 needs remedies, and will take nauseous 
 ones, in trust, from the mother. Man can 
 therefore understand the sacramental an- 
 tidote, when once he knows his moral 
 poisoning, yet the highest intellect cannot 
 fathom the depths of either the first sacra- 
 ment with Satan, or the last sacrament 
 with Christ. 
 
 I say, then, What is needed of a man 
 to eat the sacrament ? Simply a sense 
 that he is morally sick, and wishes to be 
 better and few men do not feel both these 
 sentiments. 
 
 Why is it that the sacramental antidote 
 is so neglected ? Because it is so simple, 
 it seems to the world nonsense ; yet " is 
 the table of the Lord contemptible ? " 
 
 We may add to this question of Malachi, 
 Is not the Sacrament of the Lord's Supper 
 the only rite which will exist in the future 
 
 F 2 
 
68 THE HUMAN TONGUE. 
 
 ages (Luke xxii. 18) ? It is essentially the 
 wedding feast of the Church ; it is the 
 outward pledge of the mutual indwelling 
 of man in God, and God in man. 
 
 THE HUMAN TONGUE. 
 
 In eating, the first member of sensation 
 of the body is the tongue. It is the first 
 member touched. 
 
 The tongue is a fire, a world of iniquity ; 
 it defileth the whole body, and setteth on 
 fire the whole of nature, and it is set on fire 
 by hell. Everything has been tamed, but 
 the tongue no man can tame ; it is an un- 
 ruly evil, full of deadly poison, with which 
 we bless God and curse men, who are His 
 image, thereby implying it is used by God, 
 and also by Satan, for we could not bless 
 God but by God's working, nor could we 
 curse men but by Satan's will, which is 
 ours by nature. 
 
 The tongue was given man to express 
 
THE HUMAN TONGUE. 69 
 
 his thoughts and conceptions. Who whet 
 their tongue like a sword, and bend their 
 bow to shoot their arrows, even bitter 
 words ; their tongue is a sharp razor. 
 Death and life are in the power of 
 the tongue. Whoso keepeth his tongue 
 keepeth his soul from death ; they bend 
 their tongue like their bow for lies ; their 
 tongue is as an arrow shot out. Of the 
 new man it is the glory, viz., respecting 
 leaving his soul in hell (Psalm xvi. 9, and 
 Acts ii. 26), where glory is represented 
 by the tongue. The tongue is the in- 
 
 J O O 
 
 strument of lies, of treachery, of slander, 
 of blasphemy, of spite, of malice, of unclean 
 speaking, in fact of all iniquity, to the 
 Satanic and carnal ; and the day of Pente- 
 cost, with the descent of the tongues of 
 fire, showed that it was the king of evil of 
 the body. He that seemeth to be religious 
 and bridleth not his tongue, that man's reli- 
 gion is in vain, he deceiveth his own heart. 
 Our Lord says He will give us a tongue, or 
 mouth, to repel adversaries. Evidently, 
 
7O THE HUMAN 
 
 from the Scriptures, the tongue is a king, 
 either for evil or for good. As in nature, 
 so in spiritual things, the tongue shows the 
 internal state. Out of the abundance of 
 the heart the mouth or tongue speaketh. 
 In His mouth was no guile. We came 
 from the mouth of God. He breathed the 
 breath of lives the Word of God. He 
 laid the coal on the mouth of Isaiah, the 
 coal from off the altar. 
 
 Taken thus, comparing things seen with 
 things unseen, how appropriate that the 
 tongue which first touched the forbidden 
 fruit, and acquired its evil, should be the 
 first member to take the bidden fruit, the 
 bread and wine. Is it not to us a great 
 prevention against evil speaking to com- 
 municate worthily ? and we cannot think 
 it. possible ever to communicate worthily if 
 we never communicate at all. We must 
 in ourselves ever be unworthy, but it is by 
 communicating in obedience that we are 
 given the power to communicate worthily. 
 What is it if, in our trial of communing, we 
 
TONGUE 71 
 
 may have fleshly troubles. Christ never 
 invited us to His table to hurt us. He 
 invites us to heal us, to feed us. Let a 
 man communicate feebly, with little ecstasy, 
 or perhaps with only a feeble wish to be 
 better, he may be smitten in his flesh, to 
 better him in some way. But it is possible 
 for men to communicate worthily, though 
 this is not possible while they continue 
 their fearfully treacherous words against 
 one another. I speak of the common 
 parlance of life, where we all are so apt 
 to err. We could not keep repeating 
 that unkind, amusing story, of X or Y. 
 If we were often communing, it would 
 choke us. 
 
 Therefore there is a close analogy in 
 the remedy and the sickness, as shown by 
 the tongue. We can tell how we are pro- 
 gressing by the tongue far quicker than by 
 any other way. It is a sure barometer of 
 the heart, and it is one we can see, and 
 others see at once. We become very 
 stupid to the world,, but poor wounded 
 
72 LIKE AN 
 
 souls come to us ; they know that he who 
 keeps his tongue will not plant bitter words 
 like barbed stings in their wounds. Christ 
 is the corner of defence to that man. 
 " Forasmuch as ye did it to them, ye did 
 it to Me." The tongue is glib, serpent- 
 like, and it is odd that women have it in 
 such perfection, which none have ever 
 doubted. It is their defence. The woman 
 ate first, and the tongue is her particular 
 forte. Yet when women speak good, how 
 well they speak out. They are in this point 
 the salt of the earth. The tongue sits on 
 the four-horned throne, a sort of crown 
 compare the incense altar. Prayer is the 
 incense before the throne of God, but the 
 tongue is the sacrifice of the altar, and it 
 must be quickened by the fire of God, not 
 by the fire of hell. I think all the troubles 
 of the Church have come from the callous 
 way in which we treat the Communion. No 
 one can doubt but that its constant cele- 
 bration arid faithful reception must tend 
 towards unity. We are members one of 
 
ALTAR. 73 
 
 another. We are brothers even to ; 
 
 query, may it not be our remissness which 
 
 created , so to say ? If the Holy 
 
 Ghost spoke through us as He would 
 through many (if the pipe of their bodies 
 were in harmony, that is, if it were sanc- 
 tified), would not the voice be God's 
 voice ? Again, why is it we have the 
 Holy Ghost spoken of as " it " ? Either 
 such an expression argues that the 
 speaker does not know the Holy Ghost, 
 or else he so little regards Him, that it 
 matters little how He is termed, yet pro- 
 bably that man would claim, and perhaps 
 rightly, that his body was the temple of 
 the Holy Ghost. When our Lord ap- 
 peared at Emmaus, He broke bread, and 
 they knew Him. When He ascended, 
 He and His disciples had been eating 
 together. The Day of Pentecost they 
 had been eating, for they were accused 
 of being full of new wine. To me these 
 were celebrations of the Communion. 
 This Jesus hath God raised up ; there- 
 
74 FRUIT. 
 
 fore being at the right hand of God, and 
 having received of the Father the promise 
 of the Holy Ghost, He hath shed forth 
 this, these gifts to us. 
 
 FRUIT. 
 
 Fruit is the result of an union between 
 two. 
 
 Work is the result of one, governing 
 or ruling another. 
 
 Fruits of the spirit imply an agreement 
 between the Holy Spirit and the spirit 
 of man ; they (these fruits) are the result 
 of that agreement. 
 
 Fruits can only be produced when the 
 two, by whose union they are produced, 
 work together. 
 
 Works of the flesh imply the rule of 
 evil, or of the world, over the, for a time 
 subordinated, faculties of man. 
 
 Works can be performed by one supe- 
 rior through an inferior, either by that 
 superior ruling the inferior, or by the 
 
FRUIT. 75 
 
 inertness of the inferior, or in accordance 
 with the spirit of that inferior. 
 
 Works are rewarded with wages, namely 
 what is earned. 
 
 Fruits are results, are increase, and 
 imply continuation in the same line. 
 
 No good tree can produce evil fruit, for 
 it can only produce fruit at all by its union 
 with one of its own kind, which would be 
 good. 
 
 No evil tree can produce good fruit, for 
 the same reason. 
 
 Fungus can be produced by the working 
 of an extraneous cause on a good tree, 
 but it is not fruit. 
 
 Therefore it is that the fruits of holiness 
 can never be produced by the action of 
 man of himself ; they are the result of his 
 union with the Holy Spirit. Man is 
 bound to be sterile without this union ; 
 all the efforts he makes are nothing more 
 than abortive, unimpregnated buds ; hence 
 all efforts to produce holiness, made by 
 man, from any motive of self, must be 
 
76 DYING THOU SHALT DIE. 
 
 sterile. The spirit of those efforts is not 
 the fecundating spirit, by which they 
 alone become fertile. When efforts are 
 made not from motives of self, then, as 
 the same spirit exists, the fecundating 
 spirit, these efforts become fruits, they 
 are fecundated. By their fruits ye shall 
 know them. 
 
 DYING THOU SHALT DIE. 
 
 i 
 We live when our bodies perform their 
 
 functions ; we die when they cease to 
 perform their functions. 
 
 Each of us is endowed at birth with 
 a body which is capable of passing 
 through a series of changes ; when these 
 changes or developments cease, or are 
 gone through, we die. 
 
 These changes or developments are 
 ever going on in us, even as the sand 
 runs from an hour-glass, and are one 
 continuous disintegration, oxidisation, and 
 
DYING THOU SHALT DIE. 77 
 
 burning of the constituent parts of the 
 body their death in fact. 
 
 This death of the constituent parts of 
 the body, perpetually taking place in all 
 parts of the body, keeps up the life of 
 the body till a time comes when these 
 deaths no longer possess a recuperative 
 power, and life becomes extinct, the sand 
 has run out. 
 
 Up to a certain time these deaths 
 give life to other constituent parts ; when 
 they cease to do so, we die. Our body 
 therefore is continually "dying, till we 
 die." 
 
 The deaths are caused by oxygen, which 
 we obtain by breathing. 
 
 When man was first shaped, his organs 
 were all complete, but lifeless ; when God 
 breathed into his nostrils, he lived. Had 
 he continued in union with God, we may 
 suppose he would have lived for ever, 
 that the breath of his life would have been 
 sustained, but when he fell and broke his 
 union with God, dying he dies, for then 
 
78 DYING THOU SHALT DIE. 
 
 the time comes that his body loses the 
 entire effect of God's breath. His life, 
 in one case, was an hour-glass with an 
 infinite quantity of sand, in the other, as 
 an hour-glass with a fixed modicum of 
 sand. 
 
 Truly that view of the Holy Ghost as 
 the breath of God is very wonderful ; it 
 startles at first, I own, but when the 
 Scripture is considered, it supports the 
 view. God the Father, God the Son, 
 God the Holy Ghost ; three persons in 
 one God, co-equal, co-eternal. Read the 
 Athanasian Creed. God the Father, neither 
 created nor begotten ; God the Son, of 
 the Father alone, not made nor created, 
 but begotten; God the Holy Ghost, of the 
 Father and of the Son, neither made, nor 
 created, nor begotten, but proceeding. From 
 Christ's side proceeded forth blood and 
 water, the Sacraments of His Church. 
 
 Considering what I have said about the 
 very great work of the Holy Ghost, it is 
 wonderful that, when at the end, God the 
 
THE HOLY SPIRIT 79 
 
 Father is seen, the Lamb is seen, and the 
 Lamb's Bride is seen. Where is the 
 Holy Ghost, who purifies, sanctifies, and 
 is the Life of the Bride ? It is by Him 
 (the Holy Ghost) the Lamb's Bride is 
 one with the Lamb. This unity is her 
 sole life. 
 
 I feel now quite satisfied about this 
 matter, and I account for the same not 
 being seen by others (i.e. not being shown 
 to them by the Holy Ghost), by people 
 not reading the Scriptures. There is the 
 root of all ignorance. It is quite impos- 
 sible for man to know God but by the 
 Holy Ghost's tuition, by His own written 
 Word, which He, the Holy Ghost, wrote 
 Himself, though He spoke through the 
 lips of the prophets. 
 
 Let us consider this question again. It 
 is accepted by us that God the Son took 
 man's nature, and is man (infinitely great 
 is that, condescension, yet He did so, and 
 also condescended in suffering for our 
 foul offences). What God the Son did is 
 
80 IN THE 
 
 not derogatory to God the Holy Ghost to 
 do. And we have the Scripture to say 
 He lives in our bodies. " Know ye not 
 that your body is the Temple of the Holy 
 Ghost ? " Christ, God the Son, assumed 
 human nature to Himself, not for a time, 
 but for eternity, never to be put off. 
 
 He is the God-man for ever and ever. 
 He changeth not. The Holy Ghost 
 dwells in each member of Christ, in each 
 individual of the Church. We have that 
 clear promise, for no one would be a 
 member of Christ, or an individual of 
 the Church, if the cause of that union 
 was absent i.e. God the Holy Ghost. 
 We cannot believe that the Holy Ghost 
 can willingly leave the members of 
 Christ's body, or the individual of the 
 Church, for His leaving implies a cessa- 
 tion of the union between them and 
 Christ, He being the cause of that union. 
 So we may safely conclude that the Holy 
 Ghost wills to dwell in the members of 
 Christ, consequently the Holy Ghost is 
 
CHURCH OF CHRIST. 8 1 
 
 dare we say it ? incarnated in each 
 member of Christ, each individual of the 
 Church. And thus we see that in The 
 Revelation there is God the Father ; God 
 the Son, incarnated in Christ Jesus ; and 
 God the Holy Ghost, incarnated in the 
 Bride of Christ Jesus. 
 
 SALVATION COMES THROUGH THE 
 AWAKENING OF THE DORMANT SOUL. 
 
 If a man is troubled or weary he tries to 
 find out the reason of such uneasiness. We 
 feel hot, and detect that we are uncomfort- 
 able by the heat ; we try and get cool 
 and vice versa. This we do naturally, and 
 the same is the case with us respecting the 
 attacks evil makes upon us. By what gate 
 does Satan enter ? How does he work in 
 us ? What is our true We ? What is the 
 true spirit ? What is the power of Satan ? 
 All these are most important points to 
 study, for they affect our peace. Nothing 
 is so dangerous to us as an insidious foe, 
 
 G 
 
82 SALVATION 
 
 and thus it is worth while to study where 
 that insidious foe lurks. Nothing Satan 
 likes better than to creep in quietly, not to 
 be detected. Suppose a captain of a hun- 
 dred men, of which one hundred some ten 
 are traitors; they leaven the rest. A good 
 captain would feel that something was 
 wrong with his hundred men, and he would 
 seek much to find out the cause. When 
 once he detected the traitors he would be 
 comforted and take his measures accord- 
 ingly. The power of Satan is from his 
 insidious friends in us. Our Lord's tempta- 
 tions came direct from Satan externally, 
 for, being sinless, Satan had no inward 
 allies in our Lord thence our Lord's 
 words (John xiv. 30) that Satan had 
 nothing in Him. Let us first think where 
 the seat of our troubles lies, for in that seat 
 we shall find the traitors who are friendly 
 with Satan, and by whom he works. At 
 once we can answer that it is the body. 
 Agreeing with that, is the fact that the body 
 ate the fruit, and on the body came the 
 
COMES THROUGH 83 
 
 sentence to return to the dust, and it is 
 supported by the verse, " He that is dead 
 ceaseth from sin.' 7 We therefore agree 
 that the body is the seat of the traitors. 
 We are made up of soul and body, and as 
 long as they keep together we live. If 
 you make a hole in the heart, out of it flies 
 the soul at once, leaving the body as dust, 
 and therefore free from sin, or Satan's 
 influence. For, powerful as Satan is, he 
 cannot vivify the body. The soul, there- 
 fore, is the vivifying power of the body. 
 " Let not sin reign in your mortal bodies, 
 that you should obey the lusts thereof" 
 (Rom. vi. 12). This would imply that 
 Satan is inclined to reign in those bodies* 
 and the Scripture goes on to speak of the 
 yielding our members, as weapons, or 
 servants, or instruments, by which Satan 
 works. Before the Fall the soul governed 
 the body and used its members as it willed. 
 By the Fall and the eating, Satan entered 
 the body, and he usurped the soul's func- 
 tions and used the members of the body 
 
 G 2 
 
84 THE AWAKENING 
 
 as weapons, servants, instruments, unto 
 iniquity. The soul, being dead, had no 
 power. So I think that a carnal man has 
 a dormant soul, and therefore he has Satan 
 usurping the dormant soul's functions and 
 using the body as he wills. When the Holy 
 Ghost awakens the soul, then begins the 
 contest between it and Satan for the rule 
 of the body. St. James (iv. i) gives the 
 reason of the struggle and disquietude in 
 believers lust warring in our members. 
 In i Peter ii. n, the same warfare is 
 said to be against the soul. We there- 
 fore can see that the evil desires we 
 have, are, in believers, the work truly of 
 Satan and exterior to us. At the same 
 time, the corrupt tendencies of our bodies 
 afford Satan aid (James i. 15). If we 
 consider that the corrupt tendencies of the 
 body are the sole advantage that Satan 
 has (for, if those corrupt tendencies which 
 come from the first eating did not exist, 
 we would be as our Lord, that is, Satan 
 would have nothing in us), how important 
 
OF THE DORMANT 85 
 
 it is to study how we should destroy those 
 corrupt tendencies. Who are the traitors 
 in us ? As they came by eating, what more 
 natural than that they should be destroyed 
 by eating, spiritually and actually, Christ 
 who is the Life. I think our life is one 
 progressive series of finding out Satan. 
 As we grow in grace, we are constantly 
 finding out that he is a traitor; he is 
 continually being unmasked. If we look 
 at our past life, we can see that a few 
 years ago we should not have given a 
 thought about saying things which now we 
 cannot say without a twinge of conscience. 
 This view has comforted me, for I did 
 not like to think the soul a sinner, except 
 by imputation, as being one with the body. 
 James and Peter evidently say the attack 
 of Satan is against the soul, and from the 
 vantage ground of the body. Satan would 
 give nothing for the body without the soul, 
 for it would be dust, his portion. This 
 somewhat explains the subjection of the 
 creature unto vanity in Romans viii. 
 
86 SOUL. 
 
 The body is the sinner, and the soul sins 
 by imputation, being one with it. This also 
 shows that Satan does virtually possess the 
 carnal man, which we were all once, and 
 he uses the body as his own. The soul 
 being dormant, can do nothing till the Holy 
 Ghost raises it. All this is supported by 
 the views expressed in Scripture of the 
 devil wandering about looking for an habi- 
 tation, having lost his first estate and left 
 his own habitation, seeking strange flesh 
 (Jude 7). Note this. Because the soul 
 died or became dormant by separation from 
 the Holy Ghost, at the first eating, it is 
 not therefore absent from the body, and 
 it consequently gives the body life in its 
 members. The expression dies, applied to 
 the soul, is scarcely correct, for it never 
 dies ; it is dormant. While it is present 
 with the body, the body lives ; when the 
 soul leaves the body, the body falls to dust. 
 The leaving of the body by the soul is 
 death. 
 
THE NEW BTRTH. 87 
 
 THE NEW BIRTH. 
 
 It certainly was one of the most im- 
 portant matters concerning man which led 
 Nicodemus to come to Christ, and led to 
 His stating, " that unless a man be born 
 again, he cannot see the kingdom of God." 
 There is much haziness as to this new 
 birth, whether it is an entirely new for- 
 mation, or whether it is the Resurrection, 
 or a resuscitation of an existing formation ; 
 whether it is a revivifying or reanimating 
 of a pre-existence, or whether it is a new 
 creation, never having had a previous 
 existence. 
 
 A man to be born again must have 
 been born already. This seems implied 
 by Nicodemus's question, whether it was 
 probable for a man born once to be born 
 a second time ? Christ does not directly 
 answer this query, but He implies that 
 a death intervenes between the first and 
 second birth in the remark that man must 
 
THE NEW BIRTH. 
 
 be born of water, the type of the grave 
 or resting place of the dead. 
 
 If the new birth is a new creation never 
 possessed of a pre-existence, then it must 
 be assumed that a babe is born deficient 
 of some creation, which may or may not 
 be given to that babe by God at some 
 period posterior to its earthly birth. 
 
 Such a supposition would imply two 
 sets of human beings, one set with, the 
 other set without, this new creation. 
 
 Now Scripture states this new birth to 
 be a quickening of the dead (Eph. ii. i), a 
 reviving, a resurrection of something which 
 has died, and therefore I am inclined to 
 think that the new birth is the arousing of 
 a dormant pre-existence the rising from, 
 as it were, a grave of an existence which 
 had died, and that every man has in him 
 this pre-existing dormant existence, which 
 in the time of God's will is awakened, or 
 quickened, or vivified, by the Holy Spirit 
 acting on it, raising it into life, and that 
 this process is the new birth. 
 
THE NEW BIRTH. 89 
 
 The question is of great import in 
 preaching to the heathen, for it is thus 
 if an entirely new creation occurs in the 
 new birth, then a preacher stands before 
 his congregation as a man before a garden 
 with no seed in his hands, and he waits till 
 God wills to give him seed to throw into 
 the garden ; while, if the new birth is 
 the resurrection or quickening of a pre- 
 existing dormant existence, the preacher 
 stands before his congregation as a man 
 before a garden full of seeds, which he 
 has to water in order to vivify into life. 
 
 The preacher, in the latter case, is 
 merely a conduit or channel of communi- 
 cation of the Holy Ghost to the dormant 
 pre-existence ; so also is the word of the 
 scripture ; the spirit is the quickener in 
 both cases. If the preacher is worldly- 
 minded, his channel of communication is 
 clogged, and his preaching will be feeble. 
 
 It may be asked, How came this pre- 
 existence to be dormant or dead ? I con- 
 sider that the soul of man existed first, and 
 
9O THE NEW BIRTH. 
 
 that it died, or became dormant, in Adam 
 at the Fall ; that, as all bodies were in 
 the loins of Adam, so also were all souls 
 in his soul, and that this soul, and all 
 other souls, were breathed into Adam by 
 God at his creation ; in a word, they were 
 all incarnated in him, to be developed in 
 due time. 
 
 Death, or dormant state, fell on them 
 all at the Fall ; death is separation from 
 God. Christ removed by His death the 
 barrier of separation. The Veil being 
 removed, God could shed forth His 
 spirit on the dormant souls, and recall 
 them to life, raise them from the dead, 
 revivify them. It is difficult to say ! Are 
 the souls of all men raised from their 
 dormant state ere death falls on their 
 bodies ? I think they may be, even at 
 the last moment ; for what is the new 
 birth or resurrection but the instantaneous 
 awakening or rousing up of a dormant or 
 dead existence ? 
 
 It may be said that there are men who 
 
THE NEW BIRTH. 9! 
 
 lived such lives as would render it difficult 
 to believe in their future salvation. To 
 me this simply implies that the souls of 
 such men are dormant, or so little quick- 
 ened as to produce no influence on their 
 outward conduct. I do not by this imply 
 that the evil dispositions of men will 
 inherit eternal life ; but I mean that there 
 is, in every man, what I call an essential 
 existence, which, though dormant or dead 
 for the time, is capable of, and is an inheritor 
 of, eternal life. Man's judgment cannot 
 be accepted in this matter ; a renegade 
 Christian native may plunge into great 
 social wickedness this shocks our social 
 feelings, while the renegade European 
 Christian may be guilty of all sorts of 
 Satanic sins, and yet he will not be con- 
 sidered a social scandal ; yet the one is 
 guilty as an animal, the other as a devil. 
 
 I believe that the Divine Breathing 
 into Adam (which Breathing made him 
 differ from all animals) was the breathing 
 into him of certain existences of God's 
 
92 THE NEW BIRTH. 
 
 nature ; that these existences or souls 
 were of God, as existing and derived 
 from Him, and consequently God's ; that 
 in time each of these souls were incarnated 
 in bodies, but that through the Fall these 
 bodies with which they were clothed were 
 sinful and had carnal desires ; that the 
 only difference between Christ and man 
 is that, in the case of Christ, He was the 
 fulness of the Godhead in a sinless body, 
 and that man is of God (equally though 
 inferiorly a son) in sinful flesh or body ; 
 that the Fall caused the death or dormant 
 state to fall on all these souls, in which 
 state they would have remained, unless 
 Christ offered His body as a substitute 
 for their bodies' transgressions. 
 
 In Adam all souls and bodies stood, 
 fell, and died ; in Christ all are made 
 alive, or raised or awakened from a dor- 
 mant state. 
 
 How then ought man to be exhorted ? 
 They need some hope to be before them ; 
 for even our Lord needed it when He, 
 
THE NEW BIRTH. 93 
 
 for the joy set before Him, endured the 
 cross, despising the shame. I would 
 point out to them the fact that they 
 have God dwelling in them, a fact which 
 only the man himself can know ; and to 
 the degree the preacher is devoid of self, 
 so will this word be with power, and 
 the hearer will realise the truth ; the dor- 
 mant Divine existence is awakened never 
 to sleep again, and I believe that the now 
 raised and quickened soul will grope its 
 way out of its shell ; it will contend with 
 the body, often being nearly extinguished 
 but never quite, till the body gives up the 
 struggle in natural death. 
 
 oo 
 
 The grand distinctive mark of the 
 Christian religion, which causes it to differ 
 from any other religion, is the indwelling 
 of God in man. The expiation of Christ 
 was the removal of a barrier which enabled 
 man to regain his former union with God ; 
 the gift or renewal of the Holy Ghost was 
 the result of His Passion. This was the 
 " Promise of my Father, which," saith He, 
 
94 THE NEW BIRTH. 
 
 " ye have heard of Me." Union with 
 God implies the very closest intimacy 
 in heaven, and there can be no intimacy 
 closer than the mutual indwelling of God 
 in man and man in God. 
 
 The intricate curious formation of man's 
 body prophesies some wonderful future to 
 that raised body in a future state. Man 
 could never be satisfied with less than God ; 
 his aspirations could not stop short of the 
 infinite ; and I believe that heaven and the 
 future life is the exploration of the infinite 
 mind of God ; that our life on this earth is 
 a drill-ground for a future active life, the 
 seen things of which are connected with 
 the unseen things of the next the seeds 
 of them. 
 
 If by the restraint of self, in some little 
 apparent matter in the world, we avoid 
 an immensely more severe struggle in 
 the next, we should willingly restrain self 
 here. This view makes everything seem 
 important, whereas we generally think some 
 things most important and others trivial. 
 
THE NEW BIRTH. 95 
 
 What does God want from man ? If 
 thou sinnest, what doest thou against Him ? 
 If thou art righteous, what givest thou to 
 Him ? Thy wickedness may hurt thy 
 fellow men, but it neither hurts nor benefits 
 God thy Maker. It is as if God said, 
 " In union with Me is thy happiness ; in 
 disunion is thy misery " ; and man said, 
 " I want Thy gifts, but not Thee ; for I de- 
 sire not the knowledge of Thy ways " ; 
 and that God replied, " My gifts without 
 Me thou canst not have, for they are in- 
 separable from Me." To wish for heaven, 
 and not to desire union with God, is like 
 wishing to live in a palace and to have 
 nothing to say to its owners ; and as 
 heaven is God, this cannot be. 
 
 Men wish for the absence of evil from 
 the earth, yet desire not the presence of 
 God. They desire light without the 
 Light of lights ; they would take the things 
 of darkness, together with light, when the 
 presence of light destroys those things. 
 
 The fact that for seeds in nature to 
 
96 THE NEW BIRTH. 
 
 sprout, both corruption and moisture are 
 needed, suggests the deep thought that 
 our spiritual growth, the growth of the 
 soul, is derivable from the corruption of 
 the body it is planted or incarnated in, 
 when that soul is quickened by the Holy 
 Ghost. Such an expression as " renewing of 
 the Holy Ghost " implies a restoration of 
 what has once been possessed and then 
 lost ; it does not imply a primary action. 
 The fact is, that by the Fall man lost the 
 Holy Ghost, by which he was in union 
 with God, and by the redemption he re- 
 gained the Holy Ghost, by which he is in 
 renewed union with God. 
 
 Put a stone into manure, and water it, 
 you will have no result ; put a seed into 
 earth, and water it, you will have a 
 result. To my mind, the soul is a dor- 
 mant seed, implanted or incarnated in 
 corruption ; on it rests the Holy Ghost, 
 and the Holy Ghost develops the exist- 
 ing faculties, till then dormant, of the 
 soul. 
 
WARNING TO THE WATCHMEN. 97 
 
 EZEKIEL III. 17, 1 8. 
 
 " Ye are My watchmen ; if thou dost not 
 give thy flock warning, and they die in their 
 sin, their blood will I require at thy hand." 
 
 These words to our first parents, " You 
 " had the full warning of the effects of 
 " disobeying My command, not to eat> con- 
 " tinually, during your life before you : " 
 should be changed for us into this saying 
 of the Lord, I said to you, in words solemn 
 enough to call your attention, "Verily, 
 verily, except ye eat the flesh of the Son 
 of Man, and drink His blood, ye have 
 no life in you ; " that I would raise him up 
 who ate My flesh and blood at the last day ; 
 that I would dwell in him and he in Me ; 
 and I showed you how to eat My body and 
 to drink My blood. Further, I asked you 
 to do this in remembrance of Me ; I told 
 you, through My apostle Paul, that as oft 
 as ye did this, ye showed forth My death 
 for you. Therefore, you that will not obey 
 My words, can have no wish for Me to 
 
 H 
 
98 WARNING TO THE WATCHMEN. 
 
 dwell in you. You disobey My command, 
 you will not have Me in your remem- 
 brance, My death you care not to recognise, 
 My table is contemptible, the meat, My 
 body, is contemptible ; " the table of the 
 Lord is polluted : and the fruit thereof, even 
 His meat, is contemptible" (Mai. i. 12). 
 You prefer your purchases of ground, your 
 oxen, your wives, to My table. Ye count 
 the blood of the Covenant, My blood, a 
 common thing. Not only hast thou broken 
 My command, as you did in the beginning, 
 but you have despised My death, which I 
 underwent to deliver you from the effects 
 of your first disobedience. I will say no 
 more to you than that, as this is so, you 
 shall not taste of My supper. 
 
 I gave you the charge of My Mys- 
 teries, I appointed you as overseers to 
 My flock, I honoured you to administer 
 these Mysteries to that flock. My words 
 were clear as to what was to be done ; 
 equally clear was what I said would result 
 from obeying My commands, and what 
 
WARNING TO THE WATCHMEN. 99 
 
 would result from disobeying them. I said 
 that any man, whosoever, that came to Me, I 
 would receive. Your parents had My words, 
 " In the day thou eatest thereof thou shalt 
 die." Were not these words true ? Did I 
 explain how that eating would bring death ? 
 Have I ordered you to explain how My 
 words to " take, eat," will enable Me to live 
 in a man and he in Me ? I told you that, 
 if you ate in the beginning, you would die. 
 Did I not speak truth ? And now that I 
 tell you that whoever eateth My body and 
 drinketh My blood dwelleth in Me, do I 
 speak a thing not to be credited, and 
 require you to qualify My words with 
 your explanations ? My words to your 
 father Adam were clear and distinct : " In 
 the day thou eatest thou shalt die." My 
 words to My flock, through you, My 
 shepherds, are, " Take, eat ; this is My 
 body : do this in remembrance of Me." 
 You say you fear that evil will come to 
 your flock unless you explain ; you hereby 
 imply that I have given a command 
 
 H 2 
 
IOO WARNING TO THE WATCHMEN. 
 
 which needs your explanation to render 
 obedience to it beneficial; that, unless 
 you explain, My command may, by being 
 obeyed, be an evil thing. I have antici- 
 pated this view by My words that those 
 who disobey My command have no life. 
 Do you reason that they who obey My 
 command will be worse by doing so ? 
 I did not open out the misery of dis- 
 obeying My first command, " Do not 
 eat," but I have opened out the blessings 
 of obedience of My second command, 
 " Take, eat." 
 
 ON THE INDWELLING OF GOD IN us AS 
 LIVING VESSELS. 
 
 Our Lord said, " Destroy this temple, 
 and in three days I will raise it up," but 
 "He spake of the temple of His body" 
 in which He (the second Person of the 
 Trinity) was incarnated. Think of this 
 fully, then read i Cor. iii. 16, " Know ye 
 not that ye are the temple of God, and 
 that the spirit of God dwelleth in you ? " 
 
ON THE INDWELLING IOI 
 
 i Cor. vi. 19, says, " Your body is the 
 temple of the Holy Ghost." Now com- 
 pare the two passages in St. John (ii. 19, 
 21) with those in Corinthians, and one 
 cannot avoid the criticism that, as God the 
 Son was incarnated, or dwelt in a temple 
 of flesh, so the Holy Ghost dwells in a 
 temple of flesh in believers the Church 
 or body of Christ. So that in reality God 
 the Son, incarnated in holy flesh, redeems 
 the unholy flesh in which the Holy Ghost 
 is. The Passion in the flesh suffered by 
 our Lord removed the curse from the 
 flesh of man otherwise accursed, and, by 
 the indwelling of the Holy Ghost in 
 man, man believes unto salvation. The 
 final result at the end of the world is, that 
 God the Son is incarnated in the flesh (of 
 which we do not doubt,) and that God 
 the Holy Ghost is in the Church, which 
 Church is the bride or body of Christ, 
 and was redeemed by the Passion of 
 Christ There can be no question that 
 the word " incarnation " (not a scriptural 
 
IO2 OF GOD 
 
 one) is as applicable to the indwelling of 
 the Holy Ghost in believers, as it is with 
 respect to God the Son having taken 
 flesh. Though the end of the world finds 
 the Holy Ghost incarnate in the Church, 
 and God the Son incarnate in the flesh, 
 making one, no more twain the new 
 Adam and Eve and though this state 
 must continue for ever ; yet the time when 
 the Holy Ghost became incarnated in each 
 believer is not so clear as the time when 
 our Lord became incarnated at Nazareth. 
 The relation between God the Son and 
 His body must be the same as between 
 God the Holy Ghost and the Church, or 
 corporate body of believers. Our Lord 
 was made flesh in time, and in a time 
 known to us. He was not made flesh 
 from all eternity. Therefore the Holy 
 Ghost was incarnated in believers in time, 
 and not from eternity. 
 
 Now, if I could, I would (humanly 
 speaking) desire to leave the argument 
 thus. But here is Hebrews ii. 14 
 
IN US, AS 103 
 
 " Forasmuch as the children are par- 
 takers of flesh and blood " (viz. are 
 incarnated) " He also Himself took part 
 of the same " (became incarnated). By 
 our Lord taking flesh He became man 
 and able to suffer ; by the children taking 
 flesh they became man and able to suffer. 
 We find them at v the end of the world 
 reunited and in glorified flesh, as the 
 Lamb's bride, the Church. We find 
 at the end of the world the Lamb's 
 bride, the Church, made up of many 
 members, who are knit as one with one 
 another, and with Christ, by the Holy 
 Ghost who is their life, and whose with- 
 drawal would be cessation of the life of 
 the Church and of the union between 
 Christ and His Church. In the one case 
 the children are in the flesh, and, at the 
 end of the world, make the Church of 
 Christ. In the other case, the selfsame 
 Church of Christ exists only by the in- 
 carnation or indwelling of the Holy Ghost. 
 It seems difficult to avoid the conclusion 
 
IO4 LIVING VESSELS. 
 
 that the " children " are, in some way 
 from the first, of the " Holy Ghost." 
 I can see no way to avoid this conclusion 
 and its sequence, that God the Son was 
 incarnated in holy flesh to redeem the 
 unholy flesh, in which the children were 
 incarnated after the fall. 
 
 I do not wish it to be understood that 
 I think the souls of believers are of the 
 Holy Ghost Alone (though they are the 
 breath of God). I believe the souls of 
 believers are of God. Our Lord was, 
 and is, God the Son : He has a human 
 soul and human body. This is scriptural. 
 The only difficulty is, What is the soul ? 
 All we know of it is that it came from 
 God's breathing, and that it animates the 
 body, and is the personality of each be- 
 liever. At the end of the world its state 
 is known to us. It is in union with God 
 the Holy Ghost, and by that union it is 
 a member of Christ's body and a son of 
 God. What it was before its incarnation 
 is not so clear. 
 
OUR PARDON IN CHRIST. IC5 
 
 COMFORT BESTOWED THROUGH REFLEC- 
 TION ON OUR PARDON IN CHRIST. 
 
 We are members of Christ's Body 
 mystical, existent ere the worlds were 
 made, yet fashioned in time. Our names 
 are written in the Book of t Life, yet may 
 be blotted out (read Apocalypse iii. 5). 
 These are things which even the angels 
 desire to look into. We were incarnated 
 in tabernacles over which Satan had 
 power. We were incarnated in order to 
 know God. These tabernacles, and our 
 souls in them, have a leaning towards 
 things of earth. Regard man for the 
 moment as consisting of body and soul ; 
 though I accept the tripartite division 
 which is given through Paul, of body, soul 
 and spirit. Then we may say that in us 
 the sins of the body are imputatively 
 those of the soul even as the sins of 
 Christ's Body the Church are the sins of 
 Christ, the Head of the Church. (Read 
 Psalm Ixix. 5, and many other passages.) 
 
IO6 COMFORT THROUGH 
 
 This is so by the cause of the decreed 
 oneness of Body and Head. 
 
 As Christ, in virtue of His being God, is 
 Saviour to His Church, so we in our souls, 
 where the body and the spirit meet, are 
 in virtue of our being Christ's members, 
 saviours to our bodies. We daily present 
 them in sacrifice (read Romans xii. i, 
 and read as carefully for our personality 
 i Cor. vi. 20). The Divinity of Christ 
 is a necessity to His being the Saviour 
 the membership of our souls with Christ 
 is a necessity in our dealings with our 
 bodies. Also observe that Christ's offer- 
 ing was His Body, and the sequence was 
 the gift of the Holy Ghost, and the restora- 
 tion of our union with Christ as God. I 
 mention this as a key to what I write on 
 these various matters, and assure you that 
 these views have been held by me for 
 years. To me the fact, that my soul is 
 so united to my body that I know not 
 which is my body, and which my soul, is 
 a proof of the oneness of Christ with our 
 
OUR PARDON IO7 
 
 souls, neither step being now visible as a 
 definite step, while each is a step. This 
 renders comprehensible Christ's complaint 
 as to the sins he bore (Psalm Ixix., &c.) ; 
 not that I think for one moment He was 
 ignorant as we are ignorant, with respect to 
 the division between Him and us as God, 
 while yet He is man. He did feel all the 
 sorrow and grief as if He had really com- 
 mitted the offences for which He suffered. 
 Judging from the exactitude of God in all 
 things, I think that any idea that offences 
 are forgotten, though forgiven, cannot be 
 admitted, since our Lord suffered for every 
 offence, and He would remember it from 
 the suffering it caused. It is this trans- 
 cendent love which would break our hearts 
 in the end, were we not then to know 
 that our offences were committed in ignor- 
 ance, and were pardonable so far as 
 they were in ignorance. This Saint Paul 
 felt, and he knew, as we may know, 
 that being enlightened we no longer take 
 pleasure in them. We err in our hearts 
 
108 IN CHRIST. 
 
 because we do not know His ways. We 
 are not less blameworthy, for He has 
 shewn us the way of life by His Scrip- 
 tures. 
 
 I have a strong belief that our mental 
 and other struggles here are the roots of 
 larger forms of movement, or I might say 
 of larger reflections of them, in other 
 worlds : as for example, any word here may 
 have momentous effects in other worlds; or 
 any designed silence here, like Herod's at 
 Caesarea, may have as great an effect. 
 I have also the strange belief that you, my 
 friend, are in me and I in you in some 
 manner not alien from these effects or 
 reflections, consequently when we met, 
 there was an increased life in us. 
 Each learned from the other, each by 
 the other learned more from Christ. 
 I know this may be called fanciful, 
 but it contains comfort. It cheers life 
 to me. Now I find little to do except 
 these studies, yet I know that in reality 
 it is not so much the events of life 
 
THE PASSION OF CHRIST. 1 09 
 
 in which we take our part, as it is intrin- 
 sically for each one the effort or manner 
 in which we meet such events. 
 
 THE PASSION OF CHRIST THE HEAD OF 
 THE CHURCH. 
 
 I remark in Eph. iii. 10 the statement 
 that " All things were created by Jesus 
 Christ to the intent that by the Church 
 the manifold wisdom of God should be 
 made known to all powers and princi- 
 palities in heavenly places." This passage 
 always seemed to be so very strong, 
 that by the Church (which is made up 01 
 such fearfully unclean, evil members,) 
 God should choose to show forth His 
 manifold wisdom, and to overturn evil. It, 
 however, is a fresh light when one sees 
 that the Church is the incarnation of the 
 Holy Ghost. It manifests one thing, which 
 is now past our comprehension, that the 
 passion of our Lord must have been most 
 stupendous, in order that such fearful 
 
110 THE PASSION OF CHRIST. 
 
 sinners as men are should be so infinitely 
 exalted. 
 
 Consider how very much we feel an 
 unjust accusation, or, indeed, a just one. If 
 any one says that X is a very selfish 
 person, X will feel it bitterly, though X 
 cannot deny it. X will try and make out 
 he is not selfish. Imagine what our Lord 
 went through with the imputations on 
 Him in the midst of His terrible pain 
 before the face of the whole universe. Try 
 and realise the catalogue. 
 
 " Thou didst that, and that, and that." 
 Add to it the taunts of the Jews. 
 
 " Save Thyself, and come down from 
 the cross." 
 
 Add the exquisite sensitiveness of our 
 Lord to anything like sin. The feeling that 
 He was guilty, for it was His body (the 
 Church) who committed these offences. 
 The intense temptation to justify Himself 
 and give us up. and cause the crash of the 
 universe in one instant. He had the 
 power to do it had He willed. The horror 
 
THE PASSION OF CHRIST. I I I 
 
 with which the angels looked on the per- 
 sonification of all our vileness ; for He 
 was made a curse for us. Truly it was 
 stupendous. 
 
 I now use much the prayer 
 
 " That He should recall to mind His 
 trials, in order that, having paid the 
 ransom for us, His enemies should not rise 
 from their overthrow, and triumph over 
 Him in us, His members." 
 
 I have before said that the sufferings, 
 mental and physical, of our Lord, as Head, 
 equal the sufferings, mental and physical, 
 of the Church (past, present, and future), 
 which is His Body. This Paul alludes to 
 in Col. i. 24. 
 
 Christ, our Head, has gone through His 
 suffering ; but Christ, in His body, the 
 Church, is still suffering. I am Jesus, 
 whose body thou art persecuting. It is Me. 
 Why persecutest thou Me, my body, the 
 Church ? The more you are persecuted by 
 your enemies, by your flesh, the more share 
 you take of the sum total of the Church's 
 
 
112 THE PASSION OF CHRIST. 
 
 suffering, His body, and the more vital are 
 you as a member of that body. 
 
 To be free from suffering in the flesh 
 would be impossible for any member of 
 Christ's body. Such suffering from our 
 enemies in the flesh is a certain sign of 
 membership, when such suffering is under- 
 gone by those who wish for holiness and 
 have it not in the measure they desire. 
 
 It is difficult to see how a believer be- 
 comes a member of Christ, of His body, 
 the Church. Scripture shows us that this 
 membership depends on and is caused by 
 the indwelling or, if we dare use this word, 
 incarnation of the Holy Ghost ; but what 
 purifying power must there be from that 
 indwelling to render any believer spotless 
 before God, having His own righteous- 
 ness ! Everything we possess must be 
 got rid of ere that sanctity is reached ! 
 and we can scarcely expect that anything 
 or any part of us can exist under such 
 circumstances. If we had new bodies 
 altogether it would be easier to under- 
 
THE PASSION OF CHRIST. 113 
 
 stand, but Paul speaks of being clothed 
 upon, not unclothed, and the Heavenly 
 body is certainly the issue or outcome of 
 the earthly body. My mind turns on 
 whether in us, believers, the term Me is 
 not the Holy Ghost Himself. Then I 
 can understand all, for then the Nephesh, 
 his " animal " soul (and the bodies it is one 
 with), having been redeemed by Christ, 
 can be knit to the term Me, the Holy 
 Ghost in us, and be perfectly holy, viz. 
 a new creature through resurrection from 
 the dead. I cannot help thinking that it is 
 so, viz. that when we are believers, and 
 consequently members of Christ, our term 
 Me is one, with the Holy Ghost in us, and 
 the life we live, the life of the Holy 
 Ghost. I know this is not clear ; but if we 
 look at the Scriptures we see that the 
 shredding-off process is conspicuous, also 
 the continual renewal. It was one con- 
 tinual pruning with the Israelites; a rem- 
 nant alone remains. Paul speaks of the 
 attaining to the resurrection of the dead. 
 
 i 
 
114 THE HEAD OF THE CHURCH. 
 
 I imagine he alludes to attaining the 
 power of the resurrection life ere his actual 
 death. Here is the question. We were sin- 
 ners and dead. A barrier existed between 
 God the Father and us ; Christ came and 
 redeemed us and removed the barrier, and 
 God the Holy Ghost comes and dwells 
 in us (note that word dwell, for it is the 
 same as incarnate), and gives us life and 
 union with Christ. He prunes us down 
 and sanctifies us for that union. He hews 
 and cuts the stones of His temple, casting 
 out the evil in us. He carries out the 
 work with infinite power. We are one 
 with Him and have His righteousness, 
 which is God's, both Father, Son, and 
 Holy Ghost. We owe all this especially 
 to Christ Jesus, the God and Man, 
 who suffered for us ; therefore, though 
 we owe great gratitude to Gcd the Father 
 and God the Holy Ghost, we owe still 
 more to Christ Jesus, for He actu- 
 ally suffered for us in His flesh. Christ, 
 as God, did not suffer; the Holy Ghost, a 
 
THE HEAD OF THE CHURCH. I I 5 
 
 God, does not suffer ; we, as men, suffer 
 to a certain degree. Christ's sufferings 
 are expiatory ; our sufferings are sequences 
 of our sins, and for our discipline. Christ's 
 sufferings are the full, perfect, and sufficient 
 sacrifice, oblation, and satisfaction for the 
 sins of the world, made once and for ever 
 on the cross. Our sufferings are disci- 
 plinary, not expiatory ; yet I believe the 
 sum of these disciplinary sufferings (suf- 
 fered from the beginning to the end of the 
 world by the Church, His body) equal the 
 sum of those expiatory sufferings under- 
 gone by Christ, the Head of the Church, 
 on the cross. Our Lord bore the impu- 
 tation and punishment of every sin in 
 those three hours of terrible physical 
 suffering. Satan and his host applied to 
 Him the taunt of every sin ever com- 
 mitted, and this in the face of all the 
 universe. Now realise our feelings when 
 we are unjustly accused by perhaps one 
 person, when we know we are not 
 perfect, and then imagine what He went 
 
 I 2 
 
I 1 6 THE HEAD OF THE CHURCH. 
 
 through on the cross, Naked, and ap- 
 parently to us even by God the Father, 
 Deserted, with the accusations of all 
 those offences cast at Him. Truly it 
 was fearful ! Fancy if we had our cata- 
 logue investigated, even by the nearest 
 of our kin ; could we even then imagine 
 what He went through ? He was satisfied 
 with the travail of His soul, so if the 
 sacrifice He went through was, to His 
 mind, commensurate with the result of 
 such suffering, how great must be that 
 result of His Passion ! One great thing in 
 prayer is, " O my God, remember the 
 sufferings of Thy Son, Thy darling 
 (Yachidah), and suffer not the world, 
 flesh, or devil to render those sufferings 
 nugatory, or useless by letting those 
 enemies triumph over the members of 
 His body, which by Thy Holy Ghost 
 dwelling in us Thou hast made us to 
 
 o 
 
 be." Rejoice not for anything but one 
 that your name is written in heaven ! 
 Our Lord's words were, Father, into Thy 
 
THE HEAD OF THE CHURCH. I 17 
 
 hands I commit or put in trust My spirit. 
 He slept, and from His side came forth the 
 Church, by its symbols the water and blood. 
 
 It is remarkable that the Jews, always 
 on going to bed made this prayer 
 
 Blessed be God in the day, blessed be 
 God in the night. Blessed be God in our 
 lying down, blessed be God in our rising 
 up ; in Thy hands are the breath of all 
 living and the souls of all who die ; in 
 Thy hands are the souls [nephesh] of 
 every living being and the spirit [ruach] 
 of every man. Into Thy hand do I commit 
 my spirit [ruach]. Oh ! Thou true upright 
 God, redeem me. Oh ! God and Heavenly 
 Father, Thy name and kingdom endureth 
 for ever, Thou shalt reign over us for ever. 
 Amen. 
 
 When they got up, they prayed thus 
 
 I acknowledge with thanks before 
 Thee, O King, that liveth and existeth 
 together, that Thou, in mercy, hath caused 
 my breath [neshamah] to return to me. 
 Thy truth is very great ; the fear of the 
 
Il8 THE HEAD OF THE CHURCH. 
 
 Lord is the beginning of wisdom, and 
 good understanding to all who do Thy 
 will ; Thy praise endureth for ever. 
 Blessed be His name for ever and ever. 
 Amen. 
 
 All the young Jews, from time imme- 
 morial, used these prayers, and the Jews 
 near the Cross knew what our Lord meant 
 when He said, " Into thy hand I commit 
 my spirit." He was going to sleep. 
 
 The Jews, in their prayer, gave over 
 their spirits to God to take care of, as little 
 children confide their treasures to their 
 mother at night. 
 
 The following has comforted me. Do 
 not abhor us, for Thy Name's sake. Do 
 not disgrace the Throne of Thy glory : 
 Remember, Break not Thy Covenant 
 with us (Jeremiah xiv. 21). My com- 
 fort in this passage is based (i) on the 
 words that if we believe in Jesus, He 
 dwells in us, and we are His members 
 members of His Body ; and based (2) on 
 the fact that if a promise is made me by one 
 
PRAYER. I I 9 
 
 " who knows, even to the anatomy of the 
 backbone " [this is an expression used 
 by Bishop Wordsworth to denote God's 
 knowledge of us], then I have a right not 
 only to believe that promise, but I am 
 dishonouring the Promiser if I do not. 
 We have the right, indeed it is our duty, 
 to pray with this claim. I pray thus : 
 " Art Thou forgetful of what Thine 
 enemies have made Thee to suffer of 
 Thy victory over them that Thou allowest 
 the members of Thy Body to fall under 
 the power of Thine enemies, and then to 
 triumph over Thee in Thy members ? 
 Will not Thine enemies exult if they 
 conquer Thy members ? Wilt Thou 
 disgrace the Throne of Thy glory ? 
 Wilt Thou forget Thy covenant with 
 us into which Thou hast entered, for 
 Thou, O Lord, knowest all concerning 
 Thy members ? " This is my prayer 
 the prayer that the simplest of us can 
 make. 
 
 You believe in your heart that Jesus is 
 
1 2O PRAYER. 
 
 the Son of God ? Then God dwells in 
 your body, and if you ask Him, " O Lord ! 
 I believe that Jesus is the Son of God ; 
 shew me, for His sake, that Thou livest 
 in me," He will make you feel His pre- 
 sence in your heart. Many believe sin- 
 cerely that Jesus is the Son of God, but 
 are not happy, because they do not be- 
 lieve that which God tells them : that He 
 lives in them, both in body and soul, if 
 they confess Jesus to be His Son. You 
 believe this statement, yet do not feel 
 God's presence ? Ask Him to shew 
 Himself to you and He will surely 
 do so. 
 
 O Lord, who dost live in all who believe 
 that Jesus is Thy Son, make us feel Thy 
 presence more and more, and grant that 
 the Holy Ghost may produce, by His 
 indwelling in us, more of the fruit of our 
 union with our Lord and Saviour, to Thy 
 honour and glory. Amen. 
 
ABRAHAM. 1 2 I 
 
 CHARACTERS IN HOLY SCRIPTURE. 
 
 We should read the Bible lovingly, and 
 thereby make a fair and just allowance 
 (which does us good), for many of the 
 characters are therein described faithfully 
 for our good. I am thinking of Abraham, 
 of the people of Ziph, of David, and 
 others. 
 
 ABRAHAM. Treachery is our great 
 fault, so consequently the world is cele- 
 brated for that vice, and the true Zion 
 is celebrated for sincerity. The words 
 of God to Abraham were : " I am Thy 
 shield, and Thy exceeding great reward. 
 . . . . Be thou perfect, that is, sincere" 
 [Thamim, Genesis xvii. i]. Abraham 
 does not hesitate 5 he comes out at once 
 with what is in his mind. He will trust 
 the promise at once. He virtually says, 
 " This is very well, but Sarah and I 
 am old." It is all full of the wealth 
 
122 ABRAHAM. 
 
 of that verse which pervades both the 
 Old Testament and the New : " He 
 believed in the Lord, and He counted it 
 to him for righteousness." How delight- 
 ful all this is ! and how simple ! This is 
 the way to teach our lambs to pray. How 
 empty are the mass of our prayers ! How 
 often are we found praying for the Holy 
 Spirit, when we have Him in us, but do 
 not care to acknowledge His Presence ! 
 We fence and guard the Gospel until it 
 is no Gospel. Every one of those lambs 
 in our Sunday schools we have the right 
 to think of as God's lambs, for they are 
 baptised into His Name. They are 
 always in the presence of the Father, 
 and we must help them to love Him and 
 to be sincere. Treachery is the fault 
 we are resisting. Their prayers offered 
 sincerely move the lever of the world. 
 They possess the eternal treasures, and 
 they are able by their little prayers to 
 confer greater benefits than any kings can ; 
 yet we in our folly often think we must so 
 
ZIPH. 123 
 
 fence the Gospel as to paint for them the 
 horrors of hell. Yet this we surely need 
 not, ought not to do, because these horrors 
 they know already, since the sense of evil 
 is in us. 
 
 ZIPH. I am highly delighted with the 
 presumptive evidence fixing the place of 
 Saul's anointing, and the place of Samuel's 
 sacrifice. To me the land of Ziph and 
 the Ziphites are lifelike. You have an 
 orchard ; just now the apples are getting 
 ripe. You see a boy any boy hanging 
 about that orchard. It needs no revela- 
 tion to know what that boy is after ; 
 neither is it at all surprising that the 
 gardener's boy should be likely to feel 
 that he may get accused of aiding and 
 abetting, and consequently may come and 
 say, " So-and-So is always hanging about." 
 The Ziphites were afraid of being com- 
 promised. They lived on their land. 
 David was off at a moment's notice, and 
 free of care. Not so with them they 
 could not move like that ; consequently, 
 
124 DAVID. 
 
 they denounced David, but ought not to 
 be hardly judged, as they often are. 
 Treachery the worst treachery is of a 
 deeper sort than was theirs. 
 
 DAVID. David's character is one of no 
 deceit, except about (i) the Philistines, and 
 (2) Uriah ; but even in those cases I 
 say, even in his deceit he relied on God. 
 David had an imperfect knowledge. 
 David did not like the Philistines. In 
 this he was right ; and he wanted to 
 destroy them. If we knew well the out- 
 line of Bible history, we could soon fill 
 it out by the help of the Spirit of Love. 
 
 THE END. 
 
 IONDON: R. CLAY, SONS, AND TAYLOR, PRINTERS. 
 
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