were to dwell, which is found chap. xxxiv. there is in chap. xxxv. another part of the instructions of Moses, which he gave when he came down. It is not now the certainty of entering, and the conduct suited to those who have found grace, to abstain from all that might tend to bring sin back when they were enjoying the privileges of grace; Moses speaks to them of the portion of the people under the influence of that communication which the Mediator, as Head of grace, had established. The Sabbath" is appointed; and moreover, His people (grace thus manifested) are encouraged to show their good-will and their liberality in everything that concerned the service of God. Consequently, we find the manifestation of the spirit of wisdom and of gift in service. God calling specially by name those He designed more particularly for the work. This was done liberally; they brought more than was sufficient, and every wise-hearted man worked, each the things for which he was gifted; and Moses blessed them. Thus was the tabernacle set up, and every thing put into its place, according to the commandment of God. Therefore (what we might have remarked before) the whole is anointed with oil. Christ was thus consecrated, anointed with the Holy Ghost and with power; and moreover, Christ must, after having made peace by His blood, having all things to reconcile (being the one who first descended, and afterwards ascended, to fill all things with His presence, according to the power of redemption in righteousness and love divine); I say that the unction of the Holy Ghost must carry the efficacy of this power in redemption everywhere. Therefore had the tabernacle been sprinkled with blood. It is the power of the presence of the Holy Ghost, not regeneration. God takes possession of the tabernacle by His glory, and the cloud of His presence and of His protection, becomes the guide of the people (now forgiven), happy and so greatly blessed in being under the government and guidance of God, and at the same time His habitation and His inheritance.

n The Sabbath is again found whenever there is any principle whatever of relationship established between the people and God; it is the result of every relation between God and His people ;they enter into His rest.

No. II.

THE OLD PROPHET OF BETHEL.

1 KINGS, XIII. 1—32.

THE effect of sin was to separate the heart from God; so the conduct of sinners (Rom. iii. 18.); "There is none that seeketh after God." The natural heart is opposed to God; and the enmity already there, is increased by the subtlety of Satan, in order that he may keep it from Him, whom to know is life and peace. When, in His grace, the soul is quickened and brought nigh by the blood of Christ, the hostility of Satan ceases not. A present God, is present power. The enemy of souls seeks to undermine our dependence upon God, and thus separate us from Him. In the former case, security is pledged; in the latter, endangered. And if life (" because he abideth faithful, he cannot deny himself") is certain, yet fruit-bearing ceases, and the Lord is not honoured. Whilst rejoicing in the salvation provided for us in the gospel, we must remember the object of it, in that God may be glorified in us. And to this object Satan is opposed. Many are the ways by which he succeeds. Oftentimes by exciting to evil, for the chaff is still in us, and needs but the fuel to ignite. But the believer escapes to his hiding-place (Psalm xxxii. 7). He knows the enemy in this form and avoids him. Or if taken unawares, yet the source of the evil is detected, confessed and forgiven (1 John, 1.9). But the enemy is not put down or turned from his pose. If he cannot work to our injury by things which are evil, he will strive to do it by that which is good. The good which flows from God shall be presented as food for the soul, instead of the God who supplied it. The fruits of faith in God, instead of the God of the fruits. And it is just here where his success has been most eminent. If the bait, in the form of gross evil, is not taken, and his presence detected, yet, transformed

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into an angel of light, he succeeds. The world and its allurements may be overcome; but that which is good being perverted to raise a reputation for ourselves, instead of bringing glory to God; by that we fall. The precept being regarded-" When ye have done all, say ye are unprofitable servants"-is the state of heart which preserves. But, alas! who is sufficient for these things!

We have, in the subject before us, an instructive lesson. Judgment pronounced upon evil by the prophet of the Lord, and the reception he met with. The opposition of the king, and the power of God supporting his servant. The servant's faithfulness in obeying the commandment and in refusing a reward; closing with his fall and the occasion of it. He is proof against temptation when presented in the form of evil, and he falls when tempted by apparent good. The voice of a brother, his standing and reputation, are honoured above the word of God. He disobeys the former and accredits a lie in the latter.

The Holy Ghost is silent as to the sin of the old prophet of Bethel. The sin of the one against his neighbour is clear; but the sin against God in the other's disobedience is clearer. We are often taken up with that which is an injury to many, regardless of that which is done against God. Many can contend earnestly for love to the brethren, and warmly resent failure in this respect, yet remain unmoved when the truth of God, on which it is based, is sought to be undermined. We cannot hold the truth, without love to the brethren being a consequence. The fruit-bearing which flows from communion with God is the evidence of it. "Seek ye first the kingdom of God, and all things else shall be added unto you."

The communion of saints did not spring from their agreement with one another, but their union of heart about God. Taught by His spirit the virtue and value of the Lord Jesus for them, they rolled themselves in the confidence of love upon His care. That they enjoyed His presence was manifest, in that "great grace was upon them all." In beholding the love of God, they

became vessels for transmitting it. "Beholding as in a glass the glory of the Lord they were changed!" "Thou shalt love the Lord thy God with all thy heart." He bestows His gifts on those who love Himself. There is positive declension in the soul, when the gifts are spoken more about than the Giver-when saints can be grieved for the lack of right deportment to themselves from their brethren, yet indifferent as to right thoughts about God in Christ. Dishonour to the Lord is less thought about than disrespect to one another. But so it is under every trial: man has proved himself untrue to God; God, in His covenant with Christ, true to man. "He abideth faithful." Blessed that it is so! Most blessed! because He changes not, we have confidence and hope. We must cease from man. We must trust in God.

The subject before us so graphically portrayed, is not novel in its occurrence. A saint to day and a prophet then, have features in common. Seeing the one, you recognise the other. The servant of God subduing every outward opposition, and himself subdued by that which was within.

Very weak ones have got the victory over the world outside the church, have overcome its threats, and despised its rewards. Very strong ones have fallen from troubles within. Ostensible evil is easily resisted; when, disguised as good, it subdues. Hence the need of constant dependence upon God, and right thoughts about Him, that He may give us the spirit of dependance upon Him. There was a bond between Job and God, as related in chap. xlii. ver. 8. "Ye have not spoken of me the thing which is right, like my servant Job." Job had his failings and many of them. But Job had right thoughts of God. We have our failings and many of them, so that no less a Christ than the Christ of God can meet our need. Let us beware of dishonouring Him, and of that which is as bad, if not worse, assuming a neutral attitude. Judging the wrong ways of many who are contending for the right, instead of identifying ourselves with those on the Lord's side.

The sin of Jeroboam provoked the judgment of God,

and in the chapter before us is given the prophet's denunciation against the altar. The course of the prophet to the close of the tenth verse, is marked by steadfastness in the service of his master. He set out on his errand by the word of the Lord. He delivers his message. The king is provoked to wrath, and commands the prophet to be seized. "He put forth his hand from the altar, saying, Lay hold of him, and his hand which he put forth against him dried up, so that he could not pull it in again to him." The word of the Lord is adhered to, and His strength goes along with it. He identifies Himself with His testimony. The king, smitten, becomes a suppliant. He who stretched out his hand against God cannot draw it back again. And he entreats of the prophet to pray for him. What instruction is here!

The servant, whilst witnessing for God, is supported by Him; and the power of the world is humbled at his feet. And so it should be with the church. Not because she is the called of God, but for His sake who called her. Alas, she has used the grace God has bestowed, for her own exaltation, forgetful of His glory. "And the man of God besought the Lord, and the king's hand was restored him again, and became as it was before." And the king said unto the man of God, "Come home with me, and refresh thyself, and I will give thee a reward." And the man of God said unto the king, "If thou wilt give me half thine house I will not go in with thee, neither will I eat bread nor drink water in this place. For so it was charged me, by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel."

Thus far the word of the Lord is obeyed-the testimony against the altar delivered. Outward opposition was overcome, and the gifts of the ungodly king rejected. The prophet was not afraid of his threats, and was proof against his rewards. His separateness as God's witness against ungodliness was maintained. Yet, "let not him that putteth on his armour boast as he that taketh it off."