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the dead in Christ shall rise first: then we [any believers] which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." (1 Thess. iv. 16, 17.)

Then will follow the fulfilment of another range of the prophetic word, connected with the second coming of the Son of God. This is most solemnly set forth in the following, as also in many other passages of Holy Writ

"Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him." (Jude 14, 15.)

Beloved, I pray you let these truths have their proper effect on your life. I am pressing upon you no party question. I only entreat you to believe your Lord's own words, and faithfully to watch for His coming.

If you have any difficulty in accepting that which is here presented, I will gladly explain further on hearing from you.

Yours ever in Christ Jesus our Lord,

And in patient waiting for Him,

THE EDITOR.

A MASTER OF ISRAEL WITH JESUS. (Continuation of the Commentary on the Gospel by John.)

CHAPTER II.

"Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." (v. 5, 6.)

Here is a kind of teaching which the natural mind is unwilling to receive, until exhausted of its pride and self-wisdom. The flesh, or Adam nature, is utterly condemned as unfit and impotent. Unless born again, made a new creature, man CANNOT enter the kingdom of God. It is just simply impossible. But the Lord not only declares the necessity of the new birth. He also makes known the power by which it is accomplished. "Except a man be born of water and the spirit he cannot enter into the kingdom of God." There is no allusion to water baptism here. The burial of baptism comes after the new birth; and it must be evident to all spiritually-minded christians, on careful consideration of the scriptures, that the water of nature is quite powerless to produce any effect upon the soul. Our Lord's teaching is, that the re-creative power is water and the Spirit. This quickening water is the water of the word, (Eph. v. 26) as used of the Holy Spirit; by which believers are regenerate. This is plainly stated elsewhere"Of his own will begat he us with the word of truth." (James i. 18.)

We have here a declaration quite unmistakable, if we sit at the feet of Jesus. But there is a scripture which is, as it were, God's commentary upon our Lord's declaration to Nicodemus.

"According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." (Titus iii. 5.)

The new creation or second birth is very wonderful-altogether beyond the analysis of the natural mind. Jesus saw how incomprehensible it was to his auditor, and proceeded with his instruction thus"Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst tell from whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (ver. 7, 8.)

Men marvel with incredulity when told of God's spiritual work. Because the creature cannot measure the power of God in the UNSEEN operations of the Holy Ghost, he is prone to shut himself up in unbelief. But, the Lord, in wondrous grace, teaches, by an everyday illustration, that we must be satisfied to witness the effect, and believe, though we are unable to trace the course by which divine power operates in the soul. We cannot find out whence the wind comes or whither it goes. Neither can we analyse the operation of the Divine Word and Spirit in the soul of man, begetting a new creature through faith in Jesus Christ. In vain do men elaborate their arguments, and endeavour to prove that they know all about it. God proclaims salvation to all who believe in Jesus, and he declares all such to be new creatures in Him. Moreover, he makes known to us the power by which he works-namely, the Word and the Spirit. Beyond this man's research cannot go. Worse than useless are all his endeavours to be wise above that which is written. Let him first find the start point and the terminus of the wind that blows!

"Nicodemus answered and said unto him, How can these things be? (ver. 9.)

knew Jesus to be a teacher come from God-yet you Alas! poor Jewish ruler, you began by saying you doubt and question all he says! In spite of your is this all--as a leader of God's people you ought to fair profession, you stand convicted of unbelief. Nor did not indeed reveal as fully as Jesus was doing, the have known God's ways. Old Testament Scripture absolute need of new birth-yet doubtless it was made known darkly; it might, perhaps, be seen in

some of the Psalms of David.

"He asked life of thee, and thou gavest it him, even length (Ps. xxi. 4, 5.) of days for ever and ever. His glory is great in thy salvation."

murred to the teaching of Jesus, with his "How can these things be"? our Lord reproved him for his ignorance as well as for his unbelief.

At all events we find that when Nicodemus de

"Jesus answered and said unto him, Art thou a Master of

Israel, and knowest not these things? Verily, verily, I say unto you, We speak that we do know, and testify that we earthly things, and ye believe not, how shall ye believe if I tell have seen, and ye receive not our witness. If I have told you of you heavenly things?" (Ver. 10, 11, 12.)

Alas! for the ignorance and unbelief which shuts out the Saviour's testimony, even about earthly things. Jesus can tell us all about the heavenlies. Indeed, the heavens are open to faith. But first must come belief to the saving of the soul. Those who accept the testimony of Christ, as to the gift of salvation through the sacrifice of himself, have becom e, by divine power, new creatures. Their bodies are as yet

unchanged, but as to their spirits they are born again. Henceforth, if WALKING in faith, they may know all that God has revealed in his word, of heavenly things. By the time that Nicodemus came to assist at the burial of our Lord's body, he had doubtless begun to realise something of this. But at his first interview with Christ, he was slow to receive the truth, for pride and Phariseeism were in his heart. Yet Jesus in wondrous patience, continued his discourse

"And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven." (ver. 13.)

Here was marvel upon marvel; but Nicodemus was silenced. We are not furnished with any further record of his doubts, though, as he afterwards remained in association with the sect of the Pharisees who opposed Christ, it is pretty clear that he still demurred to the revelations of his heavenly teacher. How many questions would arise in the unregenerate heart as to the possibility of this Son of Man being

both in earth and in heaven! Yet no doubt the words of Jesus were working in his soul. He seems

at length to have taken the attitude of a listener and a learner. For now the Lord begins to unfold the sublime but simple terms of that Gospel of Salvation, which has since been sent by Him into all the world.

FEMALE PREACHERS.

We have before us a pamphlet written by Mrs. Booth, entitled, "Female Teaching." This we have been specially requested to review, and as it is a subject upon which much misconception seems to prevail, we have for some time been desirous of bringing it under that searching enquiry, "What saith the Scripture?" This will put an end to all controversy, if we are really desirous of acting out the mind of God.

that a woman's proclamation of salvation by Christ after the manner of her sister from the well of Sychar, would be acceptable to God; but it is very certain that when our Lord sent forth his missionaries, he did not choose one female for the office. If a christian woman, having a desire to take service as an evangelist, were to consult us, we should press her to consider prayerfully the above fact, which speaks volumes. Yet we could not say but what the Lord might be pleased, in these days, to shame many of his men servants, by giving evangelist gifts to women. To her own Master she standeth or falleth.

Mrs Booth cites the case of Deborah, the prophetess, in her advocacy of female teaching in the church. But the lesson Deborah furnishes is this-Barak, whose place it was to lead the chosen band of Israelites against the enemies of the Lord, refused to go unless Deborah accompanied him, whereupon she replied

that thou takest shall not be for thine honour; for the Lord

"I will surely go with thee: notwithstanding, the journey shall sell Sisera into the hands of a woman." (Judges iv. 9.)

This is certainly the rebuke we should have to take to ourselves if we had any thought of putting a woman forward as an evangelist. However, God forbid that we should judge another in this matter. We only utter a voice of warning.

"Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon [upon Jesus Christ, If any

the only true foundation] he shall receive a reward.
man's work shall be burned, he shall suffer loss: but he him-

self shall be saved, yet so as by fire." (1 Cor. iii. 13—15.)
It is utterly vain to permit ourselves to be deceived
by agitations and excited meetings.

"The flesh profiteth nothing."

Mrs Booth thinks that the natural sensibilities of woman render her a fitted instrument to proclaim the word of life. But it is very evident our Lord thinks differently. Paul had given to him "a thorn in the flesh," that he might glory, not in his natural capacities, but, in his infirmities. Conversion is not effected by exciting natural feelings and affections. If it were so, women should doubtless have the foremost place; but it is far otherwise. We are "born, not of blood, nor the will of the flesh, nor of the will of man, but of God."

Mrs Booth has fallen into a mistake, in common with some recent writers in the Revival, and others, in supposing it needful to the vindication of Female Preachers of the Gospel, to prove the admissibility of Female teaching in the Church. This results from not sufficiently considering "things that differ." If a woman takes the place of an Evangelist, i.e. if she goes forth to preach the gospel of salvation, or invites sinners to hear her proclaim the glad tidings, the Let every brother and sister judge himself and herscriptures furnish no word by which a brother in the self in the light of the written word, as in the presence Lord could forbid her. She is answerable only to of Jesus, the living word. Take care that it is He who is the Head of the Church, the Lord Jesus Christ; un-working in you to will and to do of his good plealess she be married, in which case she is accountable sure. Then go forth and Do, and let no man say you also to her earthly head, her husband.

In the light of the scripture narrative of the Samaritan woman (John iv.) we can understand a sister brimfull of joy at having found Christ, hastening away to make known the gracious Saviour, and urging all who will listen to her, to "come and see." This is the simple view of the case, as prompted by christian love, and we believe it is the only favourable way in which female preaching can be regarded. As a spontaneous burst of testimony, we doubt not

nay.

Now let us look at the question of "Female Teaching." This is a very different thing to evangelising, The Scriptures show women most preciously used as teachers, outside the assembly, but never in the church.

Whether we refer to Old Testament scriptures, or to the New, there is no deviation from the Lord's established rule, that in the assemblies of God's people, a woman is not suffered to speak. It is mere folly

That

and waste of time to reason or argue as to woman's rights or capabilities in this matter. As to rights, a believer (whether male or female) has none. question is soon settled. As to any other consideration, such as possession of gift or qualificationeverything must give way to God's order.

"Let your women keep silence in the churches; for it is not permitted unto them to speak, but to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church." (1 Cor. xiv. 34, 35.)

Here we are referred both to the Old and the New dispensation. Under each, absolute silence is enjoined upon women in the assemblies of God's people. We are sorry to find Mrs Booth and the Revival writers endeavouring to explain away the above scripture. But words must cease to be used as the exponents of our Lord's will, if the plain commands of the quotation before us can be evaded.

chosen servant, she was stricken with leprosy! Solemn lesson, written for our warning!

It is necessary to refer to one scripture more, respecting which the writer of the pamphlet and others, find needless perplexity. It is that in 1 Cor. xi.

"Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head."

It is attempted to be argued that there is here a recognition of female ministry in the church, and that therefore the command in the 14th chapter of the same epistle, is a contradiction of what is taught in that just quoted.

In answer to this, it would suffice to remark,

But

that it is simply impossible for one of the sacred writings to contradict another; and if that were not So, the latest command must be acted upon. there is no need to avoid the difficulty in this way. The moot point of the passage quoted from 1 Cor. xi. is not whether a woman is permitted to pray or pro

"Let your women keep silence," ***"It is not permit-phesy in the church, but whether she may do so anyted unto them to speak,' "It is a shame for women to where, with her head uncovered. She may pray or speak in the church." prophesy apart from the assembly, but she is to have her head covered. Of course she will also pray when present in the church, but she must be covered, and she must pray silently, as did Hannah, the mother of Samuel, in the tabernacle. Respecting such women as had the gift of prophesy, they were not to use it in the church. True, the prohibition is not stated in the 11th chapter, but it is in the 14th.

It is impossible to have expressions more definite for the guidance of those who are true-hearted. Nor is the foregoing the only passage to which we can refer. In the 1st epistle to Timothy, (the main object of which is to give directions respecting church government,)-women are again expressly commanded to be in silence.

"Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was the first formed, then Eve." (1 Tim. ii. 11—13.)

There is no room for a doubt as to what our Lord's

will is in this matter.

As we have intimated, Mrs Booth's difficulties arise, in the first place, through not distinguishing between "preaching" and "teaching"-and secondly, (as to teaching,) through not noticing the contrast divinely made, in permitting women to teach and prophesy outside the assembly, though absolutely forbidding them to do so in the church. She consequently imagines there is discrepancy between the manifest injunctions of the scriptures we have quoted, and the instances of female ministry recorded in other portions of the sacred writings. But, accept the evident distinction we have pointed out, and all becomes plain enough. Look at the case of Priscilla, one who could instruct Apollos-she with her husband took the preacher privately, and instructed him in the way of God more perfectly. The same thing holds throughout the Bible. God uses women as servants, but it is always apart from His assemblies. Even Miriam, the sister of Aaron, is no exception to the rule. She was a prophetess, and had an important place given to her before the Lord. But when she and her brother in self-exaltation

said

"Hath the Lord indeed spoken only by Moses? hath he not spoken also by us?" (Num. xii. 2,)—

Thus arrogating an equality with God's specially

"The spirits of the prophets are subject to the prophets. For God is not the author of confusion," &c.

A woman, if she had prophetic gift, must, when prophesying, have her head covered. As to fitting opportunity for the exercise of the gift, the Lord would furnish that apart from the assembly, as in the case of the daughters of Philip, the evangelist; see Acts xxi. 8, 9.

In conclusion we will refer once more to the 14th

chapter of 1 Cor. In connexion with what the apostle had been enjoining upon the saints, and following close upon the verses commencing, "Let your women keep silence in the churches," &c., he adds

him acknowledge that the things that I write unto you are the "If any man think himself to be a prophet, or spiritual, let commandments of the Lord." (ver. 37.)

If we are true to the Lord we shall find in this a Happy

full deliverance out of every perplexity. they who in simplicity keep his commandments. "If any man will Do His will he shall KNOW of the doctrine," &c. (John vii. 17.)

"HELPERS OF YOUR JOY."-(2 Cor. 1. 24.)

where his "help" would be welcome for a week or two during A contributor to PRECIOUS TRUTH would be glad to know the summer, if the Lord should graciously give him opportunity. He desires to labour both in preaching the gospel, and in helping Christians by means of Scripture meetings, and lectures, where there is convenience. "The love of Christ constraineth us." (2 Cor. v. 14.)

HEAVENLY WISDOM IN A LOWLY ONE.

(Matt. xxvi.; Mark xiv.; John xii.)

Oh, to desire the honour which cometh from God only! "not he that commendeth himself is approved, but whom the Lord commendeth." Woman was several times honoured by the Lord Jesus. There was the Syro-Phenician, for her importunity and humility;-Mary Magdalene, deeply concerned and self-forgetful, the first to hear and see the Lord in resurrection life, and to be his messenger while He ascended to the Father;-and Mary of Bethany, commended to believers, for all time, for special discernment of the truth, and for acting upon it, in unsparing love.

While the Apostles, to a man, were intent on thoughts of the kingdom, a lowly woman, "swift to hear, slow to speak," discerns THE TRUTH, that Jesus came to die" to be led as a lamb to the slaughter." Gathering from what fell from his lips, that he should suffer, at the hands of sinful men, but that, though He should die, his "flesh would not see corruption," for, as He said, He "would rise again the third day," she came aforehand to anoint His body to the burial. Mary, with lovequickened eye, discerned in the gathering, ominous clouds, that the climax of man's wickedness was at hand. So manifest was the malignity in high places, that her Lord could no more walk openly; indeed, the chief priests and Pharisees had given commandment that "if any man knew where he were, he should show it, that they might take him." More than this, she was enlightened by the Lord's own words. Jesus having returned to Jerusalem and resumed public teaching, leaves the city towards eventide (Matt. xxiv. 1, 2), and discourses privately with the disciples on the Mount of Olives, which was on the road to Bethany (xxiv. and xxv.) Then, probably on the way to Bethany, the Lord Jesus said plainly

"Ye know that after Two DAYS is the passover, and the Son of Man is betrayed to be crucified." (xxvi. 1.)

These words, which produce from the disciples no recorded remark, were doubtless heard, directly or indirectly, by Mary, and led her to instant action, for the anointing of the Lord Jesus took place that night

at supper.

If, indeed, He was so soon to die, then Mary knew that then was the time to bring forth the hoarded ointment. Poured now on head and feet, the odour of that plentiful and precious perfume would hover about his sacred Self to the last, even to his place of sepulture. That this was her object, comes out in all the three Gospels in which the circumstance is narrated:

"In that she hath poured this ointment on my body, she did it for my burial." (Matt.)

"She hath done what she could; she is come to anoint my body to the burial." (Mark.)

"Let her alone; against the day of my burying hath she kept this." (John.)

How her act contrasts with that of Nicodemus, the learned ruler-disciple! Oh, the things

that are hidden from the wise and prudent, but revealed unto babes! Mary honours the Lord in life, knowing that no embalmment would be needful for His Incorruptible, Holy Body. Nicodemus honours not, while honour is called-for and desirable, that is to say, while His Lord lived, and was look ing for individual recognition of His Messiahship; but when Jesus is dead, then Nicodemus does that which a spiritually-taught woman could have told him was, (as regarded its practical necessity,) an act of unavailing homage and mistaken zeal; for where was the need of his hundred-weight of spices for Him who, on the third day, would rise again? Equally striking is her act when contrasted with the conduct of the disciples at the supper at Bethany. Not only is it the fact that not one among them is found to applaud the expressive deed, but some of these very men, who by their official position and personal. attendance on the Lord continually, possessed much higher advantages than Mary, deemed her expenditure of love a lavish waste! (Matt. xxvi.) How shameful!

"When his disciples saw it, they had indignation, saying, To what purpose is this waste ?""

"And they murmured against her."-Such treatment, the Lord Jesus could not allow; He knew the "purpose," if they did not. And though modesty can't speak, the Lord can; and she could commit the matter unto Him in whose presence she was, "as unto a faithful Creator." Oh, how faithful!

Men regard three-hundred-pennyworth of perfume as an honour too costly for Him who is about to give his life a ransom for many, themselves included. To what ignorance of the nature and work of Jesus prejudice and bad teaching may lead and to what meanness, ignorance may lead! For the time, some of the disciples were betrayed into agreement with Judas. Christians may well seek grace to be preserved from begrudging aught that can, in a spirit of devotedness and love, be offered to the Lord.

And in what lay the cause of this great difference between Mary and the disciples? In this. While reasoning much, and the Apostles, hearing much, Nicodemus was a far-off disciple, hearing little and but through a selfish, colouring medium of prejudice and popular teaching, Mary sat-and delighted there to sit at Jesu's feet and hear His Word.

How expressive, this posture, of childlike teachableness and reverence! believer, when listening to the Son of God, the How becoming in every Word! How far from Mary would be the thought of reasoning on her Lord's words! secret of her deeper insight into His meaning. His Ah! there is the simple words were sufficient for her; putting her

own constructions on His words, she would not dream of. In this one principle lies the cause of the difference in clearness of spiritual discernment between brethren in the Lord. What the Word declares, in simple language, should be final; and where Scripture is silent nothing is to be received. Thus, clear and simple as the way is, how few, alas! there be that find it! One woman only, of all that heard the Lord speak on the subject, could receive

the fact that He should suffer at the hands of men, and rise again the third day.

"The testimony of the Lord is sure, making wise the simple." (Psa. xix. 7.)

Then, in the next place, what honour did her discernment of the mind of God enable her to put upon the Lord! Just the right thing at the right time. In this respect how much her conduct contrasts with Peter's, who, in his wilfulness, did such wrong things at the worst times, that we are sometimes amazed, and see how far "zeal not according to knowledge" may take a real disciple. When the Lord first spoke clearly of His death, we read

"Peter took Him, and began to rebuke him"! Rebuke His own Master! Then, anon, in the garden he has recourse to his sword, as though he could possibly prevent that which the Lord would not avert, or hinder that which the Lord said would be! With Mary it was enough that the Lord had said it, and she acted accordingly-acted on it, as a solemn and settled fact. When the mind accepts a truth thus, it is capable of receiving further light upon it; and so, while the disciples are "afraid to ask Him" of that saying, and remain in willing darkness, looking away from a dreaded statement, there is no saying how much further explanatory truth was not vouchsafed to the receptive Mary, to take the barb from the wounded heart, and to cause her to apprehend that the death of her Lord was in mysterious accordance with prophetic truth, and that it would work to the glory of God and His Christ. We would apply here the word :

"To him that hath shall be given, and he shall have more abundance."

In return, how great was the honour which the Lord was enabled to put upon Mary! While He openly rebukes the disciples, and says, "Let her alone; why trouble ye the woman?" He presents her to all the world, for all time, for imitation and honour. The Lord ever returns more to us than He has received from us, and that, too, even down here. (Mark x. 29, 30.) In this case, also, it was payment, as it were, in kind; for the Word had settled, that"A good name is better than precious ointment." (Eccl. vii.1.) | In accordance with the declaration of the Master, "Verily, I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her ".

-it is beautiful to see that, when John is writing his gospel, he is led, the first time he mentions Mary of Bethany, to characterise her as that "Mary which anointed the Lord with ointment, and wiped His feet with her hair." It is pleasant, as we write these lines, to feel ourselves acting in accordance with the Lord's will, while we thus render "honour to whom honour" is due.

"The righteous shall be in everlasting remembrance. (Psa. cxii. 6.)

Happy Mary, highly honoured! and happy those who have fellowship on earth with such as thee, who love, and reverence, and act upon the plain meaning of the Word of God.

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Who are these whom Christ has made priests? Are they clergymen? Have they a college degree, and a ceremonial of words called consecration? Is it in any such way they are made priests to God? Beloved, all you who believe in the Lord Jesus are priests, cleansed and consecrated by the precious blood of Christ. The weakest and most ignorant follower of Jesus Christ is a priest unto God, equally with the most profoundly-taught christian who ever lived!

Blessed be God, his priests (believers) are made such by him who hath loved us. Not because of our learning or wisdom, or for anything that is of usbut because he hath LOVED US!

Now, observe the speciality of the true christian priesthood. It is Godward only! The Levitical priesthood was both towards God and towards man. So also is the priesthood of Christ. The Melchisedec and Aaronic priesthoods are both sacrificial and mediatorial. They present offerings on behalf of God's people; and they act in blessing for God towards his people.

"And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and burnt offering, and peace offerings." (Lev. ix. 22.)

But christian priesthood has no earthly status. We are priests HEAVENWARD, that is, unto God only. For it is evident that we cannot be priests for the unconverted-neither can we act a priestly part officially towards one another, seeing that all who believe in Christ have an equal priestly standing. Therefore, Scripture declares we are—

able to God by Jesus Christ." (1 Pet. ii. 5.) "An holy priesthood, to offer up spiritual sacrifices, accept

The mediatorial priest is Christ; we offer through him. There is no singling out, no training, no ordination service, no distinguishing marks or titles, nothing in which flesh can glory. We are all sinners saved by grace-all bought and cleansed by the same precious blood. In the character of priests to God, we have nothing to do with the world, neither with those who are of it. Soon it will be seen what we But God esteems us Now as

are.

peculiar people; that we should show forth the praises of him "A chosen generation, a royal priesthood, an holy nation, a who hath called us out of darkness into his marvellous light: which in times past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy." (1 Pet. ii. 9, 10.)

Can anything be plainer than the declarations of these scriptures? No man on earth can truthfully act the part of priest for men. All true believers are

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