FOOTNOTES:

FOOTNOTES:[1]Let it be remembered that all the value of the atoning sufferings of Christ on the cross are ever before God, and the soul of the believer will there find the unchanging foundation of the blessed words of Rom. viii. 34: "Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."[2]The divine picture of this experience and conflict is given us in the seventh chapter of Romans. For a full consideration of this subject, see the pamphlet entitled, "Deliverance, What is it?" Price, five cents.—[Ed.][3]The meaning which is generally attached to hypocrisy is a false profession of religion. It assuredly means this, but it means much more. A tacit assent to principles which do not govern the conduct deserves the appellation of hypocrisy. Looking at the subject in this point of view, we may all find occasion of deep humiliation before the Lord.[4]How often, alas! does it happen that people go to law to berightedof theirwrongs, and in the end find themselveswrongedof theirrights![5]The Christian should be governed by the principles of the kingdom in every thing. If he is engaged in business, he should conduct his business as a child of God, and a servant of Christ. He should not have a Christian character on Lord's day and a commercial character on Monday. I should have the Lord with me in my shop, my warehouse, and my counting-house. It is my privilege to depend upon God in my business; but in order to depend upon Him, my business must be of such a nature, and conducted upon such a principle as He can own. If it is not so, I must leave the Lord out, and I am then on the same footing as the men of the world, and left to fall into their ways and manner of doing business.Of course, everything depends upon the motive which actuates the mind. What, then, is my motive in my daily labor? Is it to provide food and raiment, or is it to lay up treasures upon earth? If the former, God has pleasure in it, and is with it; so that, if you are in the way of His appointment, you have only to depend upon Him.Faith always puts the soul on a totally different ground from that occupied by the world, no matter where or what our calling may be. Take, for example, David in the valley of Elah. Why did he not fight, like other men? Because he was on the ground of faith. So also Hezekiah. Why did he put on sackcloth when other men put on armor? Because he was on the ground of simple dependence upon God. Just so in the case of a man in trade; he must carry on his trade as a Christian, else he will mar the testimony and rob his own soul of blessing.[6]It should be a serious question with a child of God, ere he avails himself of an assurance company, whether in the matter of fire or life, "Am I hereby distrusting God? or am I seeking by human agency to counteract divine visitations?" There is something sadly anomalous in a Christian's insuring his life. He professes to bedead, and that Christ is hislife; why then talk of insuring his life? But many will say, "We cannot bring Christianity into such things." I ask, Where are we to leave it? Is Christianity a convenient sort of garment, which we put on on Lord's day, and at the close of that day take it off, fold it carefully up, and lay it on the shelf till the following Lord's day? It is too often thus. People have two characters; and what is this but the leaven of the Pharisees, which is hypocrisy? Insurance offices are all very well for the men of this world, who should certainly avail themselves of them, inasmuch as every thing around and within is so uncertain. But to the child of Godall is sure. God has insured his life forever, and hence he should regard insurance offices as so many depots of unbelief.[7]The reader will bear in mind that, while it is the Holy Ghost who records what Job and his friends said, yet we are not to suppose that theyspokeby inspiration.[8]What would Elihu have said to the recent dogma of the infallibility of a man—a dogma accepted by over five hundred rational beings sitting in solemn conclave?And this is to be henceforth part and parcel of the faith of Christians! Not long since, men were called upon to believe inan immaculate woman; now they are called upon to believe inan infallible man! What is to come next? Surely the "strong delusion" must soon set in, when men will be compelled, by God's judicial dealings, to believe a lie, because theywouldnot believe the truth. May the eternal Spirit put forth His mighty energy in the conversion of precious souls ere the day of vengeance sets in![9]Let the reader distinctly understand that Elihu, in the above quotation, speaks, not of the indwelling of the Holy Ghost, as believers now know it. This was wholly unknown to saints in Old-Testament times, and was the direct result of accomplished redemption—the special fruit of the glorification of Christ at the right hand of the Majesty in the heavens. This important truth has been repeatedly referred to and dwelt upon at other times, and hence we shall not go into it now; but we would request the reader to turn to Jno. vii. 39 and xvi. 7, and meditate upon the doctrine there taught, apart from all preconceived thoughts of his own, and irrespective of all the opinions of men. From these scriptures, he will see distinctly that the Holy Ghost did not and could not come until Jesus was glorified. This is not a mere speculation—a human theory—the dogma of a certain school. It is a grand foundation-truth of Christianity, to be reverently received, tenaciously held, and faithfully confessed by every true Christian. May all the Lord's people be led to see and believe it![10]The reader will bear in mind that the above words were spoken after Job's repentance. It is of the very last importance to see this.[11][What a pattern of this we have in our blessed Lord! who for thirty years lived here in retirement, known by men only as "the carpenter" (Mark vi. 3), but known by, and the delight of, the Father, as the Holy One of God, the perfect meat-offering of Lev. vi. 19-33—wholly burnt upon the altar.—Ed.][12]The reader will doubtless observe how the inspired writer presents God under two different titles in the above verse. "The Lord" brings out His connection with His distressed servant—His connection in grace; while the expression "God" shows out the powerful control which He exercised over the Syrian captains. It is needless to say that this distinction is divinely perfect. As Lord, He deals with His own redeemed people,—meeting all their weakness, and supplying all their need; but as God, He holds in His omnipotent hand the hearts of all men, to turn them whithersoever He will. Now we generally find unconverted persons using the expression "God," and not "Lord." They think of Him as One exercising an influence from a distance, rather than as One standing in near relationship. Jehoshaphat knew who it was that "helped him," but the Syrian captains did not know who it was that "moved them."[13]"The proud king of Assyria was at the gates of Jerusalem with a mighty conquering host, and one would naturally expect to find Hezekiah in the midst of his men of war, buckling on his armor, girding on his sword, mounting his chariot; but no; Hezekiah was different from most kings and captains,—he had found out a place of strength which was quite unknown to Sennacherib—he had discovered a field of battle in which he could conquer without striking a blow. And mark the armor with which he girds himself: 'And it came to pass, when Hezekiah heard it, that he rent his clothes, andcovered himself with sackcloth, and went into the house of the Lord.' Here was the armor in which the king of Judah was about to cope with the king of Assyria. Strange armor!—the armor of the sanctuary. What would Sennacherib have said had he seen this? He had never met such an antagonist before—he had never come in contact with a man who, instead of covering himself with a coat of mail, wouldcover himselfwith sackcloth; and instead of rushing forth into the field of battle in his chariot, would fall upon his knees in the temple. This would have appeared a novel mode of warfare in the eyes of the king of Assyria. He had met the kings of Hamath and Arphad, etc.; but if he had, it was upon his own principle, and in his own way; but he had never encountered such an antagonist as Hezekiah. In fact, what gave the latter such uncommon power in this contest was the feeling thathewas nothing—that an 'arm of flesh' was of no avail;—in a word, that it was just Jehovah or nothing. This is specially seen in the act of spreading the letter before the Lord. Hezekiah was enabled by faith to retire out of the scene, and make it altogether a question between Jehovah and the king of Assyria. It was not Sennacherib and Hezekiah, but Sennacherib and Jehovah. This tells us the meaning of the sackcloth. Hezekiah felt himself to be utterly helpless, and he took the place of helplessness. He tells the Lord that the king of Assyria had reproachedHim; he calls upon Him to vindicate His own glorious name, feeling assured that in so doing He would deliver His people. Mark, then, this wondrous scene. Repair to the sanctuary, and there behold one poor, weak, solitary man on his knees, pouring out his soul to Him who dwelt between the cherubim. No military preparations,—no reviewing of troops: the elders of the priests, covered with sackcloth, pass to and fro from Hezekiah to the prophet Isaiah: all is apparent weakness. On the other hand, see a mighty conqueror leading on a numerous army flushed with victory, eager for spoil. Surely, one might say, speaking after the manner of men, all is over with Hezekiah and Jerusalem!—surely Sennacherib and his proud host will swallow up in a moment such a feeble band! And observe, further, the ground which Sennacherib takes in all this. (Isa. xxxvi. 4-7.) Here we observe that Sennacherib makes the very reformation which Hezekiah had effected a ground of reproach; thus leaving him, as he vainly thought, no resting-place or foundation for his confidence. Again, he says, 'Am I come up without the Lord against this land to destroy it?The Lord said unto me, Go up against this land, and destroy it.' (v. 10) This was indeed putting Hezekiah's faith to the test: faith must pass through the furnace. It will not do to say that we trust in the Lord; we mustprovethat we do, and that too when every thing apparently is against us. How, then, does Hezekiah meet all these lofty words? In the silent dignity of faith. 'The king's commandment was, saying, Answer him not.' (v. 21.) Such was the king's bearing in the eyes of the people; yea, rather, such is ever the bearing of faith: calm, self-possessed, dignified, in the presence of man; while, at the same time, ready to sink into the very dust in self-abasement in the presence of God. The man of faith can say to his fellow, 'Stand still, and see the salvation of God!' and, at the same moment, send up to God the cry of conscious weakness. (See Ex. xiv. 13-15.) So it was with the king of Judah at this solemn and trying crisis. Hearken to him while, in the retirement of the sanctuary, shut in with God, he pours out the anxieties of his soul in the ear of One who was willing to hear and ready to help. (Chap. xxxvii. 15-20.)"—(Practical Reflections on the Life and Times of Hezekiah.)

[1]Let it be remembered that all the value of the atoning sufferings of Christ on the cross are ever before God, and the soul of the believer will there find the unchanging foundation of the blessed words of Rom. viii. 34: "Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."

[2]The divine picture of this experience and conflict is given us in the seventh chapter of Romans. For a full consideration of this subject, see the pamphlet entitled, "Deliverance, What is it?" Price, five cents.—[Ed.]

[3]The meaning which is generally attached to hypocrisy is a false profession of religion. It assuredly means this, but it means much more. A tacit assent to principles which do not govern the conduct deserves the appellation of hypocrisy. Looking at the subject in this point of view, we may all find occasion of deep humiliation before the Lord.

[4]How often, alas! does it happen that people go to law to berightedof theirwrongs, and in the end find themselveswrongedof theirrights!

[5]The Christian should be governed by the principles of the kingdom in every thing. If he is engaged in business, he should conduct his business as a child of God, and a servant of Christ. He should not have a Christian character on Lord's day and a commercial character on Monday. I should have the Lord with me in my shop, my warehouse, and my counting-house. It is my privilege to depend upon God in my business; but in order to depend upon Him, my business must be of such a nature, and conducted upon such a principle as He can own. If it is not so, I must leave the Lord out, and I am then on the same footing as the men of the world, and left to fall into their ways and manner of doing business.Of course, everything depends upon the motive which actuates the mind. What, then, is my motive in my daily labor? Is it to provide food and raiment, or is it to lay up treasures upon earth? If the former, God has pleasure in it, and is with it; so that, if you are in the way of His appointment, you have only to depend upon Him.Faith always puts the soul on a totally different ground from that occupied by the world, no matter where or what our calling may be. Take, for example, David in the valley of Elah. Why did he not fight, like other men? Because he was on the ground of faith. So also Hezekiah. Why did he put on sackcloth when other men put on armor? Because he was on the ground of simple dependence upon God. Just so in the case of a man in trade; he must carry on his trade as a Christian, else he will mar the testimony and rob his own soul of blessing.

Of course, everything depends upon the motive which actuates the mind. What, then, is my motive in my daily labor? Is it to provide food and raiment, or is it to lay up treasures upon earth? If the former, God has pleasure in it, and is with it; so that, if you are in the way of His appointment, you have only to depend upon Him.

Faith always puts the soul on a totally different ground from that occupied by the world, no matter where or what our calling may be. Take, for example, David in the valley of Elah. Why did he not fight, like other men? Because he was on the ground of faith. So also Hezekiah. Why did he put on sackcloth when other men put on armor? Because he was on the ground of simple dependence upon God. Just so in the case of a man in trade; he must carry on his trade as a Christian, else he will mar the testimony and rob his own soul of blessing.

[6]It should be a serious question with a child of God, ere he avails himself of an assurance company, whether in the matter of fire or life, "Am I hereby distrusting God? or am I seeking by human agency to counteract divine visitations?" There is something sadly anomalous in a Christian's insuring his life. He professes to bedead, and that Christ is hislife; why then talk of insuring his life? But many will say, "We cannot bring Christianity into such things." I ask, Where are we to leave it? Is Christianity a convenient sort of garment, which we put on on Lord's day, and at the close of that day take it off, fold it carefully up, and lay it on the shelf till the following Lord's day? It is too often thus. People have two characters; and what is this but the leaven of the Pharisees, which is hypocrisy? Insurance offices are all very well for the men of this world, who should certainly avail themselves of them, inasmuch as every thing around and within is so uncertain. But to the child of Godall is sure. God has insured his life forever, and hence he should regard insurance offices as so many depots of unbelief.

[7]The reader will bear in mind that, while it is the Holy Ghost who records what Job and his friends said, yet we are not to suppose that theyspokeby inspiration.

[8]What would Elihu have said to the recent dogma of the infallibility of a man—a dogma accepted by over five hundred rational beings sitting in solemn conclave?And this is to be henceforth part and parcel of the faith of Christians! Not long since, men were called upon to believe inan immaculate woman; now they are called upon to believe inan infallible man! What is to come next? Surely the "strong delusion" must soon set in, when men will be compelled, by God's judicial dealings, to believe a lie, because theywouldnot believe the truth. May the eternal Spirit put forth His mighty energy in the conversion of precious souls ere the day of vengeance sets in!

[8]What would Elihu have said to the recent dogma of the infallibility of a man—a dogma accepted by over five hundred rational beings sitting in solemn conclave?

And this is to be henceforth part and parcel of the faith of Christians! Not long since, men were called upon to believe inan immaculate woman; now they are called upon to believe inan infallible man! What is to come next? Surely the "strong delusion" must soon set in, when men will be compelled, by God's judicial dealings, to believe a lie, because theywouldnot believe the truth. May the eternal Spirit put forth His mighty energy in the conversion of precious souls ere the day of vengeance sets in!

[9]Let the reader distinctly understand that Elihu, in the above quotation, speaks, not of the indwelling of the Holy Ghost, as believers now know it. This was wholly unknown to saints in Old-Testament times, and was the direct result of accomplished redemption—the special fruit of the glorification of Christ at the right hand of the Majesty in the heavens. This important truth has been repeatedly referred to and dwelt upon at other times, and hence we shall not go into it now; but we would request the reader to turn to Jno. vii. 39 and xvi. 7, and meditate upon the doctrine there taught, apart from all preconceived thoughts of his own, and irrespective of all the opinions of men. From these scriptures, he will see distinctly that the Holy Ghost did not and could not come until Jesus was glorified. This is not a mere speculation—a human theory—the dogma of a certain school. It is a grand foundation-truth of Christianity, to be reverently received, tenaciously held, and faithfully confessed by every true Christian. May all the Lord's people be led to see and believe it!

[10]The reader will bear in mind that the above words were spoken after Job's repentance. It is of the very last importance to see this.

[11][What a pattern of this we have in our blessed Lord! who for thirty years lived here in retirement, known by men only as "the carpenter" (Mark vi. 3), but known by, and the delight of, the Father, as the Holy One of God, the perfect meat-offering of Lev. vi. 19-33—wholly burnt upon the altar.—Ed.]

[12]The reader will doubtless observe how the inspired writer presents God under two different titles in the above verse. "The Lord" brings out His connection with His distressed servant—His connection in grace; while the expression "God" shows out the powerful control which He exercised over the Syrian captains. It is needless to say that this distinction is divinely perfect. As Lord, He deals with His own redeemed people,—meeting all their weakness, and supplying all their need; but as God, He holds in His omnipotent hand the hearts of all men, to turn them whithersoever He will. Now we generally find unconverted persons using the expression "God," and not "Lord." They think of Him as One exercising an influence from a distance, rather than as One standing in near relationship. Jehoshaphat knew who it was that "helped him," but the Syrian captains did not know who it was that "moved them."

[13]"The proud king of Assyria was at the gates of Jerusalem with a mighty conquering host, and one would naturally expect to find Hezekiah in the midst of his men of war, buckling on his armor, girding on his sword, mounting his chariot; but no; Hezekiah was different from most kings and captains,—he had found out a place of strength which was quite unknown to Sennacherib—he had discovered a field of battle in which he could conquer without striking a blow. And mark the armor with which he girds himself: 'And it came to pass, when Hezekiah heard it, that he rent his clothes, andcovered himself with sackcloth, and went into the house of the Lord.' Here was the armor in which the king of Judah was about to cope with the king of Assyria. Strange armor!—the armor of the sanctuary. What would Sennacherib have said had he seen this? He had never met such an antagonist before—he had never come in contact with a man who, instead of covering himself with a coat of mail, wouldcover himselfwith sackcloth; and instead of rushing forth into the field of battle in his chariot, would fall upon his knees in the temple. This would have appeared a novel mode of warfare in the eyes of the king of Assyria. He had met the kings of Hamath and Arphad, etc.; but if he had, it was upon his own principle, and in his own way; but he had never encountered such an antagonist as Hezekiah. In fact, what gave the latter such uncommon power in this contest was the feeling thathewas nothing—that an 'arm of flesh' was of no avail;—in a word, that it was just Jehovah or nothing. This is specially seen in the act of spreading the letter before the Lord. Hezekiah was enabled by faith to retire out of the scene, and make it altogether a question between Jehovah and the king of Assyria. It was not Sennacherib and Hezekiah, but Sennacherib and Jehovah. This tells us the meaning of the sackcloth. Hezekiah felt himself to be utterly helpless, and he took the place of helplessness. He tells the Lord that the king of Assyria had reproachedHim; he calls upon Him to vindicate His own glorious name, feeling assured that in so doing He would deliver His people. Mark, then, this wondrous scene. Repair to the sanctuary, and there behold one poor, weak, solitary man on his knees, pouring out his soul to Him who dwelt between the cherubim. No military preparations,—no reviewing of troops: the elders of the priests, covered with sackcloth, pass to and fro from Hezekiah to the prophet Isaiah: all is apparent weakness. On the other hand, see a mighty conqueror leading on a numerous army flushed with victory, eager for spoil. Surely, one might say, speaking after the manner of men, all is over with Hezekiah and Jerusalem!—surely Sennacherib and his proud host will swallow up in a moment such a feeble band! And observe, further, the ground which Sennacherib takes in all this. (Isa. xxxvi. 4-7.) Here we observe that Sennacherib makes the very reformation which Hezekiah had effected a ground of reproach; thus leaving him, as he vainly thought, no resting-place or foundation for his confidence. Again, he says, 'Am I come up without the Lord against this land to destroy it?The Lord said unto me, Go up against this land, and destroy it.' (v. 10) This was indeed putting Hezekiah's faith to the test: faith must pass through the furnace. It will not do to say that we trust in the Lord; we mustprovethat we do, and that too when every thing apparently is against us. How, then, does Hezekiah meet all these lofty words? In the silent dignity of faith. 'The king's commandment was, saying, Answer him not.' (v. 21.) Such was the king's bearing in the eyes of the people; yea, rather, such is ever the bearing of faith: calm, self-possessed, dignified, in the presence of man; while, at the same time, ready to sink into the very dust in self-abasement in the presence of God. The man of faith can say to his fellow, 'Stand still, and see the salvation of God!' and, at the same moment, send up to God the cry of conscious weakness. (See Ex. xiv. 13-15.) So it was with the king of Judah at this solemn and trying crisis. Hearken to him while, in the retirement of the sanctuary, shut in with God, he pours out the anxieties of his soul in the ear of One who was willing to hear and ready to help. (Chap. xxxvii. 15-20.)"—(Practical Reflections on the Life and Times of Hezekiah.)

Transcriber's note:Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error."The Father has given Him power over all flesh." The word "over" is missing in the original.

Transcriber's note:

Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.

"The Father has given Him power over all flesh." The word "over" is missing in the original.

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