NUMBERS, Section 1 of 3, (Num. 1—8).
C H Mackintosh

Numbers 1 & Numbers 2.

We now enter upon the study of the fourth grand division of the Pentateuch, or five
books of Moses; and we shall find the leading characteristic of this book quite as
strongly marked as that of any of the three books which have already engaged our
attention. In the Book of Genesis, after the record of creation, the deluge, and the
Babel dispersion, we have God's election of the seed of Abraham. In the book of
Exodus, we have redemption. Leviticus gives us priestly worship and communion. In
Numbers we have the walk and warfare of the wilderness. Such are the prominent
subjects of these most precious sections of inspiration, while, as might be expected,
many other points of deepest interest are collaterally introduced. the Lord, in His great
mercy, has led us through the study of Genesis, Exodus, and Leviticus; and we can
reckon on Him, with confidence, to conduct as through the Book of Numbers. May
His Spirit lead the thoughts, and guide the pen, so that not a sentence may be
committed to writing that is not in strict accordance with His holy mind! May every
page and every paragraph bear the stamp of His approval, and be, at once, conducive
to His glory, and the permanent profit of the reader!

"And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the
congregation, on the first day of the second month, in the second year after they were
come out of the land of Egypt, saying, Take ye the sum of all the congregation of the
children of Israel, after their families, by the house of their fathers, with the number
of their names, every male by their polls; From twenty years old and upward, all that
are able to go forth to war in Israel; thou and Aaron shall number them by their
armies." Num. 1: 1-3.

Here we find ourselves, at once, "in the wilderness, where those only are to be taken
account of who are "able to go forth to war." This is strongly marked. In the book of
Genesis the seed of Israel were in the loins of their father Abraham. In the Book of
Exodus they were in the brick-kilns of Egypt. In Leviticus they were gathered round
the tabernacle of the congregation. In Numbers they are seen in the wilderness. Then,
again, in full keeping with the above, and in confirmation thereof, in Genesis we
hearken to the call of God in election; in Exodus we gaze upon the blood of the Lamb
in redemption; in Leviticus we are almost entirely occupied with the worship, and
service of the sanctuary. But no sooner have we opened the book of Numbers than we
read of men of war, of armies, of standards, of camps, and trumpets sounding alarm.

All this is highly characteristic, and marks off the book on which we are now entering
as one of special interest, value, and importance to the Christian. Each book of the
Bible, each section of the inspired canon, has its own distinct place and object. Each
has its own niche assigned to it by its divine Author. We must not entertain, for a
moment, the thought of instituting any comparison in point of intrinsic value, interest,
and importance. all is divine, and therefore perfect. The Christian reader fully and
heartily believes this. He reverently sets his seal to the truth of the plenary inspiration
of holy scripture—of all scripture, and of the Pentateuch amongst the rest; nor is he to
be moved, one hairs breadth, from this by the bold and impious attacks of infidels,
ancient, medieval, or modern. Infidels and rationalists may traffic in their unhallowed
reasonings. They may exhibit their enmity against the book and its author; but the
pious "Christian rests, not withstanding all, in the simple and happy belief that "All
scripture is given by inspiration God."

But while we must utterly reject the idea of any comparison as to authority and value,
we may, with, much profit, compare the contents, design, and scope of the various
books of the Bible. And the more profoundly we meditate upon these, the more
forcibly shall we be struck with the exquisite beauty, infinite wisdom, and wonderful
precision of the volume a whole, and of each distinct division the thereof. The
inspired writer never swerves from the direct object of the book, whatever that object
may be. You will never find anything in any one book of the Bible which is not in the
most perfect harmony with the main design of that book;. To prove and illustrate this
statement would lead us through the entire canon of holy scripture, and hence we
shall not attempt it. The intelligent Christian does not need the proof, however much
he might be interested in the illustration. He takes his stand upon the great fact that
the book, as a whole, and in all its parts, is from God; and His heart reposes in the
conclusion, that in that whole, and in each of those parts, there is not a jot or a tittle
which is not in every way worthy of the divine Author.

Hear the following words from the pen of one who expresses himself as "deeply
convinced of the divine inspiration of the scriptures, given to us of God, and
confirmed in this conviction by daily and growing discoveries of their fullness, depth,
and perfectness, ever more sensible, through grace, of the admirable perfection of the
parts, and the wonderful connection of the whole." "The scriptures," says this writer,
"have a living source, and living power has pervaded their composition: hence their
infiniteness of bearing, and the impossibility of separating any one part from the
whole, because one God is the living centre from which all flows; one Christ the
living centre round which all its truth circles, and to which it refers, though in various
glory; and one Spirit the divine sap which carries its power from its source in God to
the minutest branches of the all-uniting truth, testifying of the glory, the grace, and the
truth of Him whom God sets forth as the object, and centre, and head of all that is in
connection with Himself, of Him who is, withal, God over all, blessed for evermore.
.....The more—beginning from the utmost leaves and branches of this revelation of
the mind of God, by which we have been reached when far from Him—we have
traced it up towards its centre, and thence looked down again towards its extent and
diversity, the more we learn its infiniteness, and our own feebleness of apprehension.
We learn, blessed be God, this, that the love which is its source is found in unmingled
perfectness and fullest display of those manifestations of it which have reached us
even in our ruined state. The same perfect God of love is in it all. But the unfoldings
of divine wisdom in the counsels in which God has displayed Himself remain ever to
us a subject of research, in which every new discovery, by increasing our spiritual
intelligence, makes the infiniteness of the whole, and the way in which it surpasses all
our thoughts, only more and more clear to us."

It is truly refreshing to transcribe such lines from the pen of one who has been a
profound student of scripture for forty years. They are of unspeakable value, of a
moment when so many are ready to cast a slight upon the sacred volume. Not that we
are, in any wise, dependent upon human testimony in forming our conclusions as to
the divine origin of the Bible, inasmuch as these conclusions rest upon a foundation
furnished by the Bible itself. God's word, as well as His work, speaks for itself; it
carries its own credentials with it; it speaks to the heart; it reaches down to the great
moral roots of our being; it penetrates the very innermost chambers of the soul; it
shows us what we are; it speaks to us as no other book can speak; and, as the woman
of Sychar argued that Jesus must be the Christ because He told her all things that ever
she did, so may we say in reference to the Bible, It tells us all that ever we did, is not
this the word of God? No doubt it is only by the Spirit's teaching that we can discern
and appreciate the evidence and credentials with which holy scripture presents itself
before us; but still it does speak for itself, and needs not human testimony to make it
of value to the soul. We should no more think of having our faith in the Bible
established upon man's testimony in its favour than we should think of having it
shaken by his testimony against it.

It is of the very last possible importance, at all times, but more especially at a moment
like the present, to have the heart and mind established in the sound truth of the
divine authority of holy scripture —its plenary inspiration—its all-sufficiency for all
purposes, for all people, at all times. There are two hostile influences abroad, namely,
infidelity, on the one hand, and superstition, on the other. The former denies that God
has spoken to us in His word. The latter admits that He has spoken, but it denies that
we can understand what He says, save by the interpretation of the Church.

Now, while there are very many who recoil with horror from the impiety and audacity
of infidelity, they do not see that superstition, just as completely, deprives them of the
scriptures. For wherein, let us ask, lies the difference between denying that God has
spoken, and denying that we can understand what He says? In either case: are we not
deprived of the word of God? Unquestionably. If God cannot make me understand
what He says—if He cannot give me the assurance that it is He Himself who speaks, I
am, in no wise, better off than if He had not spoken at all. If God's word is not
sufficient, without human interpretation, then it cannot be God's word at all. That
which is insufficient is not God's word. We must admit either of two things, namely,
that God has not spoken at all, or if He has spoken, His word is perfect. There is no
neutral ground in reference to this question. Has God given us a revelation? Infidelity
says, "No." superstition says, "Yes, but you cannot understand it without human
authority." Thus are we, in the one case as well as in the other, deprived of the
priceless treasure of God's own precious word; and thus, too, infidelity and
superstition, though apparently so unlike, meet in the one point of depriving us of a
divine revelation. But, blessed be God, He has given us a revelation. He has spoken,
and His word is able to teach the heart and the understanding also. God is able to give
the certainty that it is He who speaks, and we do not want any human authority to
intervene. We do not want a poor rush-light to enable us to see that the sun is shining.
The beams of that glorious Luminary are quite enough without any such miserable
addition. All we want is to stand in the sunshine and we shall be convinced that the
sun shines. If we retire into a vault or into a tunnel, we shall not feel his influence;
and just so is it with regard to scripture, if we place ourselves beneath the chilling and
darkening influences of superstition or infidelity, we shall not experience the genial
and enlightening power of that divine revelation.

Having said thus much as to the divine volume as a whole, we shall now proceed to
consider the contents of the section which lies open before us. In Numbers 1 we have
the declaration of the pedigree;" and in Numbers 2, the recognition of the "standard."
"And Moses and Aaron took these men which are expressed by their names: and they
assembled all the congregation together on the first day of the second month, and they
declared their pedigrees after their families, by the house of their fathers; according
to the number of the names, from twenty years old and upward, by their polls. as the
Lord commanded Moses, so he numbered them in the wilderness of Sinai." Num. 1:
17-19.

Has this any voice for us? Does it convey any great spiritual lesson to our
understanding? assuredly it does. In the first place, it suggests this important question
to the reader, "Can I declare my pedigree?" It is greatly to be feared there are
hundreds, if not thousands, of professing Christians who are wholly incompetent to do
so. They cannot say with clearness and decision, "Now are we the sons of God." (1
John 3: 2) "We are all the children of God by faith in Christ Jesus." " And if ye are
Christ's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3: 26,
29) " For as many as are led by the Spirit of God, they are the sons of God.....The
Spirit itself beareth witness with our spirit, that we are the sons of God." Rom. 8: 14,
16.

This is the Christian's "pedigree," and it is his privilege to be able to "declare" it. He is
born from above—born again—born of water and the spirit, i. e., by the word and by
the Holy Ghost. (Compare, diligently, John 3: 5; James 1: 18; 1 Peter 1: 23; Eph. 5:
26) The believer traces his pedigree directly up to a risen Christ in glory. This is
Christian genealogy. So far as our natural pedigree is concerned, if we trace it up to
its source, and then declare it honestly, we must see and admit that we are sprung
from a ruined stock. Ours is a fallen family. Our fortunes are gone; our very blood
attainted; we are irrecoverably ruined; we can never regain our original position; our
former status and the inheritance which belonged to it are irretrievably lost. A man
may be able to trace his genealogical line throughout a race Of nobles, of princes, or
of kings; but is he is finally to "declare his pedigree," he cannot stop short of a fallen,
ruined, outcast head. We must get to the source of a thing to know what it really is. It
is thus God looks at and judges of things, and we must think with Him if we would
think aright. His judgement of men and things must be dominant for ever. Man's
judgement is only ephemeral, it lasts but for a day; and hence, according to faith's
estimate, the estimate of sound sense, "It is a small thing to be judged of man's day."
(1 Cor. 4: 3) Oh! how small! Would that we felt more deeply how small a thing it is to
be judged of man's judgement, or, as the margin reads it, of man's day! Would that we
walked, habitually, in the real sense of the smallness thereof! It would impart a calm
elevation and a holy dignity which would lift us above the influence of the scene
through which we are passing. what is rank in this life? What importance can attach
to a pedigree which, if honestly traced, and faithfully declared, is derived from a
ruined stock? A man can only be proud of his birth when he stops short of his real
Origin: as born in sin and shapen in iniquity." Such is man's origin—such his birth.
Who can think of being proud of such a birth, of such an origin? Who but one whose
mind the god of this world hath blinded?

But how different with the Christian! His pedigree is heavenly. His "genealogical tree
strikes its roots into the soil of the new creation. Death can never break the line,
inasmuch as it is formed in resurrection. We cannot be too simple as to this. It is of
the utmost importance that the reader should be thoroughly clear on this foundation
point. We can easily see from this first chapter of Numbers, how, essential it was that
every member of the congregation of Israel should be able to declare his pedigree
Uncertainty, on this point, would have proved disastrous; it would have produced
hopeless confusion. We can hardly imagine an Israelite, when called to declare his
pedigree, expressing himself in the doubtful manner adopted by many Christians now-
a-days. We cannot conceive his saying, well, I am not quite sure. Sometimes I cherish
the hope that I am of the stock of Israel, but at other times, I am full of fear that I do
not belong to the congregation Of the Lord at all. I am all in uncertainty and darkness.
Can we conceive of such language. Assuredly not. Much less could we imagine
anyone maintaining the monstrous notion that no one could possibly be sure as to
whether he was a true Israelite or not until the day of judgement.

All such ideas and reasonings—all such doubts, fears, and questions, we may rest
assured, were foreign to the mind of the Israelite. Every member of the congregation
was called to declare his pedigree, ere taking his place in the ranks as a man of war.
Each one was able to say, like Saul of Tarsus, "Circumcised the eighth day, of the
stock of Israel," &c. All was settled and clear, and necessarily so if there was to be
any real entrance upon the walk and warfare of the wilderness.

Now, may we not legitimately ask, "If a Jew could be certain as to his pedigree, why
may not a Christian be certain as to his? Reader, weigh this question, and if you are
one of that large class of persons who are never able to arrive at the blessed certainty
of their heavenly lineage, their spiritual birth, pause, we beseech you, and let us
reason with you on this momentous point. It may be you are disposed to ask, "How
can I be sure that I am, really and truly, a child of God, a member of Christ, born of
the word and Spirit of God? I would give worlds, were they mine, to be certain as to
this most weighty question."

Well, then, we would earnestly desire to help you in this matter. Indeed one special
object before us in penning these "Notes" is to assist anxious souls, by answering, as
the Lord may enable us, their questions, solving their difficulties, and removing the
stumbling-blocks out of their way.

And, first of all, let as point out one special feature which belongs to all the children
of God, without exception. It is a very simple, but a very blessed feature. If we do not
possess it, in some degree, it is most certain we are not of the heavenly race; but if we
do possess it, it is just as certain that we are, and we may, therefore, without any
difficulty or reserve, "declare our pedigree." now what is this feature? What is this
great family characteristic? Our Lord Jesus Christ supplies the answer. He tells as that
"Wisdom is justified of all her children." (Luke 7: 35; Matt. 11: 19) all the children of
Wisdom, from the days of Abel down to the present moment, have been marked by
this great family trait. There is not so much as a single exception. All God's
children—all the sons of Wisdom have always exhibited, in some degree, this moral
feature—they have justified God. Let the reader consider this. It may be he finds it
hard to understand what is meant by justifying God; but a passage or two of holy
scripture will, we trust, make it quite plain. We read in Luke 7 that "all the people that
heard Jesus, and the publicans, justified God, being baptised with the baptism of
John. But, the Pharisees and lawyers rejected the counsel of God against themselves,
being not baptised of him." (ver. 29, 30) Here we have the two generations brought, as
it were, face to face. The publicans justified God and condemned themselves. The
Pharisees justified themselves and judged God. The former submitted to the baptism
of John—the baptism of repentance. The latter refused that baptism—refused to
repent—refused to humble and to judge themselves.

Here we have the two great classes into which the whole human family has been
divided, from the days of Abel and Cain down to the present day; and here, too, we
have the simplest possible test by which to try our "pedigree." Have we taken the
place of self-condemnation? Have we bowed in true repentance before God? This is
to justify God. The two things go together—yea, they are one and the same. The man
who condemns himself justifies God; and the man who justifies God condemns
himself. On the other hand, the man who justifies himself judges God; and the man
who judges God justifies himself.

Thus it stands in every case. And be it observed that the very moment we take the
ground of repentance and self judgement, God takes the ground of a Justifier. God
always justifies those who condemn themselves. All His children justify Him, and He
justifies all His children. The moment David said, "I have sinned against the Lord,"
the answer was, "the Lord hath put away thy sin." Divine forgiveness follows, with the
most intense rapidity, human confession.

Hence it follows that nothing can be more foolish than for any one to justify himself,
inasmuch as God must be justified in His sayings, and overcome when He is judged.
(Comp. Psalm 51: 4; Rom. 3: 4) God must have the upper hand in the end, and then
all self justification shall be seen in its true light. The wisest thing therefore is to
condemn ourselves. This is what all the children of wisdom do. Nothing is more
characteristic of the true members of wisdom's family then the habit and spirit of self-
judgement. Whereas, on the other hand, nothing so marks all those who are not of this
family as a spirit of self-vindication.

These things are worthy of our most earnest attention. Nature will blame anything and
everything, any one and every one but itself. But where grace is at work, there is ever
a readiness to judge self, and take the lowly place. This is the true secret of blessing
and peace. All God's children have stood on this blessed ground, exhibited this lovely
moral trait, and reached this grand result. we cannot find so much as a single
exception in the entire history of Wisdom's happy family; and we may safely say, that
if the reader has been led, in truth and reality, to own himself lost—to condemn
himself—to take the place of true repentance-then is he, in very deed, one of the
children of Wisdom, and he may therefore, with boldness and decision, "declare his
pedigree."

We would urge this point at the outset. It is impossible for any one to recognise and
rally round the proper "standard" unless he can declare his "pedigree." In short, it is
impossible to take up a true position in the wilderness so long as there is any
uncertainty as to this great question. How could an Israelite of old have taken his
place in the assembly—how could he have stood in the ranks—how could he expect
to make any progress through the wilderness, if he could not distinctly declare his
pedigree? Impossible. Just so is it with Christians now. Progress in wilderness life—
success in spiritual warfare, is out of the question if there be any uncertainty as to the
spiritual pedigree. We must be able to say, "we know that we have passed from death
unto life"—"We know that we are of God"—"We believe and are sure, ere there can
be any real advance in the life and walk of a Christian.

Reader, say, can you declare your pedigree? Is this a thoroughly settled point with
you? Are you clear as to this in the very depths of your soul? When you are all alone
with God, is it a perfectly settled question between you and Him? Search and see.
Make sure work of it. Do not slur the matter over. Build not upon mere profession.
Say not "I am a member of such a church; I receive the Lord's supper; I hold such and
such doctrines; I have been religiously brought up I live a moral life; I have done
nobody any harm; I read the Bible and say my prayers; I have family worship in my
house; I give largely in the cause of philanthropy and religion." All this may be
perfectly true of you, and yet you may not have a single pulse of divine life, a single
ray of divine light. Not one of these things, not all of them put together, could be
accepted as a declaration of spiritual pedigree. There must be the witness of the spirit
that you are a child of God, and this witness always accompanies simple faith in the
Lord Jesus Christ. "He that believeth in the Son of God hath the witness in himself."
(1 John 5: 10) It is not, by any means, a question of looking into your own heart for
evidences. It is not a building upon frames, feelings, and experiences. Nothing of the
sort. It is a childlike faith in Christ. It is having eternal life in the Son of God. It is the
imperishable record of the Holy Ghost. It is taking God at His word. "Verily, verily, I
say unto you, He that heareth my word, and believeth on him that sent me, hath
everlasting life, and shall not come into judgement (krivsin), but is passed from death
unto life." John 5: 24.

This is the true way to declare your pedigree; and be assured of it, you must be able to
declare it ere you can "go forth to war." We do not mean to say you cannot be saved
without this. God forbid we should say any such thing. We believe there are hundreds
of the true Spiritual Israel who are not able to declare their pedigree. But we ask, Are
such able to go forth to war? Are they vigorous military men? Far from it. They
cannot even know what true conflict is; on the contrary, persons of this class mistake
their doubts and fears, their dark and cloudy seasons , for true Christian conflict This
is a most serious mistake; but alas! a very common one. We continually find a, low,
dark, legal condition of soul defended on the ground of Christian conflict, whereas,
according to the New Testament, true Christian conflict or warfare is carried on in a
region were doubts and fears are unknown. It is when we stand in the clear daylight of
God's full salvation-salvation in a risen Christ—that we really enter upon the warfare
proper to us as Christians. Are we to suppose, for a moment, that our legal struggles,
our culpable unbelief, our refusal to submit to the righteousness of God, our
questionings and reasonings, can be viewed as Christian conflict? By no means. All
these things must be regarded as conflict with God; whereas Christian conflict is
carried on with Satan. "We wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the darkness of this world, against
wicked spirits in high places." Eph. 6: 12.

This is Christian conflict. But can such conflict be waged by those who are
continually doubting whether they are Christians or not? We do not believe it. Could
we imagine an Israelite in conflict with Amalek in the wilderness, or with the
Canaanites in the land of promise, while yet unable to "declare his pedigree" or
recognise his "standard?" The thing is inconceivable. No, no; every member of the
congregation, who was able to go forth to war was perfectly clear and settled as to
those two points. Indeed he could not go forth if he were not so.

And, while on the important subject of Christian conflict, it may be well to call the
reader's attention to the three portions of New Testament scripture in which we have
three distinct characters of conflict presented, namely, Romans 7: 7-24; Galatians v.
17; Ephesians 6: 10-17. If the reader will just turn, for a moment, to the above
scriptures, we shall seek to point out the true character of each.

In Romans 7: 7-24 we have the struggle of a soul quickened but not emancipated—a
regenerated soul under the law. The proof that we have before us, here, a quickened
soul is found in such utterances as these, "That which I do, I allow not"—"to will is
present with me"—"I delight in the law of God after the inward man." None but a
regenerated soul could speak thus. The disallowance of the wrong, the will to do
right, the inward delight in the law of God—all these are the distinct marks of the
new life—the precious fruits of regeneration. No unconverted person could truthfully
use such language

But, on the other hand, the proofs that we have before us, in this scripture, a soul not
fully emancipated, not in the joy of known deliverance, not in the full consciousness
of victory, not in the assured possession of spiritual power—the plain proofs of all
this we have in such utterances as the following, "I am carnal, sold under sin"—"what
I would that do I not; but what I hate that do I"—"O wretched man that I am! who
shall deliver me?" Now, we know that a Christian is not "carnal," but spiritual; he is
not "sold under sin," but redeemed from its power; he is not a "wretched man" sighing
for deliverance, but a happy man who knows himself delivered. He is not an impotent
slave, unable to do the right thing, and ever compelled to do the wrong; he is a free
man! endowed with power in the Holy Ghost, and able to say, "I can do all things
through Christ that strengtheneth me." Philippians 4.

We cannot here attempt to enter upon a full exposition of this most important
scripture; we merely offer a suggestion or two which may help the reader to seize its
scope and import. We are fully aware that many Christians differ widely as to the
interpretation of this chapter. Some deny that it presents the exercises of a quickened
soul; others maintain that it sets forth the experiences proper to a Christian. We
cannot accept either conclusion. We believe it exhibits to our view the exercises of a
truly regenerated soul, but of a soul not set free by the knowledge of its union with a
risen Christ, and the power of the Holy Ghost. Hundreds of Christians are actually in
the seventh of Romans but their proper place is in the eighth. They are, as to their
experience, under the law. They do not know themselves as sealed by the Holy Ghost.
They are not in possession of full victory in a risen and glorified Christ. They have
doubts and fears, and are ever disposed to cry out "O wretched man that I am! Who
shall deliver we? But is not a Christian delivered? Is he not saved? Is he not accepted
in the Beloved? Is he not sealed by that Holy Spirit of promise? Is he not united to
Christ? Ought he not to know and enjoy, and to confess all this? Unquestionably.
Well then he is no longer, as to his standing, in the seventh of Romans. It is his
privilege to sing the song of victory at heaven's side of the empty tomb of Jesus, and
to walk in the holy liberty wherewith Christ makes His people free. The seventh of
Romans is not liberty at all, but bondage, except indeed at the very close, where the
soul is able to say, "I thank God." No doubt, it may be a very wholesome exercise to
pass through all that is here detailed for us with such marvellous vividness and power;
and, furthermore, we must declare that we should vastly prefer being honestly in the
seventh of Romans to being falsely in the eighth. But all this leaves wholly untouched
the question as to the proper application of this profoundly interesting passage of
scripture.

We shall now glance, for a moment, at the conflict in Galatians 5: 17 we shall quote
the passage. "For the flesh lusteth against the Spirit, and the Spirit against the flesh:
and these are contrary the one to the other: so that ye cannot do the things that ye
would.* This passage is often quoted to account for continual defeat, whereas it really
contains the secret of perpetual victory. In verse 16 we read, "This I say, then, walk in
the Spirit, and ye shall not fulfil the lust of the flesh." This makes it all so clear. The
presence of the Holy Ghost secures power. We are assured that God is stronger than
the flesh, and therefore, where He is in conflict the triumph is secured. And be it
carefully noted that Galatians 5: 17 does not speak of the conflict between the Two
natures, the old and the new, but between the Holy Ghost and the flesh. This is the
reason why it is added, "In order that ye may not do the things that ye would." If the
Holy Ghost were not dwelling in us, we should be sure to fulfil the lust of the flesh;
but, inasmuch as He is in us to carry on the warfare, we are no longer obliged to do
wrong, but blessedly enabled to do right.
{*We ought, perhaps, to inform the reader that many able scholars render the last
clause of Galatians 5: 17 thus, "In order that we may not do the things that we would."
We assuredly believe this rendering.. to be in full keeping with the spirit of the
context; though we are, each day, more convinced of the unrivalled excellence of our
precious English Bible.}

Now this precisely marks the point of difference between Romans 7: 14, 15 and
Galatians 5.17. In the former we have the new nature, but not the power of the
indwelling Spirit. In the latter, we have not only the new nature, but also the power of
the Holy Ghost. we must ever bear in mind that the new nature in a believer is
dependent. It is dependent upon the Spirit for power, and upon the word for guidance.
But, clearly, where God The Holy Ghost is, there must be power. He may be grieved
and hindered; but Galatians 5: 16 distinctly teaches that if we walk in the Spirit, we
shall have sure and constant victory over the flesh. Hence, therefore, it would be a
very serious mistake indeed to quote Galatians 5: 17 as a reason for a low and carnal
walk. Its teaching is designed to produce the direct opposite.

And now one word on Ephesians 6: 10-17. where we have the conflict between the
Christian and wicked spirits in heavenly places. The Church belongs to heaven, and
should ever maintain a heavenly walk and conversation. It should be our constant aim
to make good our heavenly standing—to plant the foot firmly upon our heavenly
inheritance, and keep it there. This the devil seeks to hinder, in every possible way,
and hence the conflict; hence too "the whole armour of God," by which alone we can
stand against our powerful spiritual foe.

It is not our purpose to dwell upon the armour, as we here merely called the reader's
attention to the above three scriptures in order that he may have the subject of
conflict, in all its phases, fully before his mind, in connection with the opening lines
of the Book of Numbers. Nothing can be more interesting; nor can we possibly over
estimate the importance of being clear as to the real nature and ground of Christian
conflict. If we go forth to war without knowing what the war is about, and in a state of
uncertainty as to whether our "pedigree" is all right, we Shall not make much
headway against the enemy,

But, as has been already remarked, there was another thing quite as necessary for the
man of war as the clear declaration of his pedigree, and that was the distinct
recognition of his standard. The two things were essential for the walk and warfare of
the wilderness. Moreover, they were inseparable. If a man did not know his pedigree,
he could not recognise his standard, and thus all would have been plunged in hopeless
confusion. In place of keeping rank, and making steady progress, they would have
been in each other's way, and treading one upon another. Each had to know his post
and keep it—to know his standard and abide by it. Thus they moved on together; thus
progress was made, work done. and warfare carried on. The Benjaminite had his post,
and the Ephraimite had his, and neither was to interfere with, or cross the path of, the
other. Thus with all the tribes, throughout the camp of the Israel of God. Each had his
pedigree, and each had his post; and neither the one nor the other was according to
their own thoughts; all was of God. He gave the pedigree, and He assigned the
standard. Nor was there any need of comparing one with another, or any ground of
jealousy one of another; each had his place to fill, and his work to do, and there was
work enough and room enough for all. There was the greatest possible variety, and yet
the most perfect unity. "Every man of the children of Israel shall pitch by his own
standard, with the ensign of their father's house." "and the children of Israel did
according to all that the Lord commanded Moses: so they pitched by their standards,
and so they set forward, every one after their families, according to the house of their
fathers." (Num. 2: 2, 34)

Thus, in the camp of old, as well as in the Church now, we learn that "God is not the
author of confusion." Nothing could be more exquisitely arranged than the four
camps, of three tribes each, forming a perfect square, each side of the square
exhibiting its own specific standard. "Every man of the children of Israel shall pitch
by his own standard, with the ensign of their father's house: over against the
tabernacle of the congregation shall they pitch." The God of the armies of Israel knew
how to marshal His hosts. It would be a great mistake to suppose that God's warriors
were not ordered according to the most perfect system of military tactics. We may
plume ourselves upon our progress in arts and sciences, and we may fancy that the
host of Israel presented a spectacle of rude disorder and wild confusion, compared
with what may be seen in modern times. But this would be an empty conceit. We may
rest assured that the camp of Israel was ordered and furnished in the most perfect
manner, for the simplest and most conclusive of all reasons, namely, that it was
ordered and furnished by the hand of God. Grant us but this, that God has done
anything, and we argue, with the most perfect confidence, that it has been perfectly
done.

This in a very simple, but a very blessed principle. Of course it would not satisfy an
infidel or a sceptic; what would? It is the province and prerogative of a sceptic to
doubt everything, to believe nothing. He measures everything by his own standard,
and rejects whatever he cannot reconcile with his own notions. He lays down, with
marvellous coolness, his own premises, and then proceeds to draw his own
conclusions. But if the premises are false, the conclusions must be false likewise. And
there is this invariable feature attaching to the premises of all sceptics, rationalists,
and infidels, they always leave out God; and hence all their conclusion's must be
fatally false. On the other hand, the humble believer starts with this great first
principle, that God Is; and not only that He is, but that He has to do with His
creatures; that He interests Himself in, and occupies Himself about, the affairs of
men.

What consolation for the Christian! But infidelity will not allow this at all. To bring
God in is to upset all the reasonings of the sceptic, for they are based upon the
thorough exclusion of God.

However, we are not now writing in order to meet infidels, but the edification of
believers, and it is sometimes well to call attention to the thorough rottenness of the
whole system of infidelity; and surely in no way can this be more clearly or forcibly
shown than by the fact that it rests entirely upon the exclusion of God. Let this fact be
seized, and the whole system crumbles into dust at our feet. If we believe that God is,
then, assuredly, everything must be wicked in relation to Him. We must look at all
from His point of view. Nor is this all. If we believe that God is, then we must see that
man cannot judge Him. God must be the judge of right or wrong, of what is and what
is not worthy of Himself. So also in reference to God's word. If it be true that God is,
and that He has spoken to us, He has given us a revelation, then, assuredly, that
revelation is not to be judged by man's reason. It is above and beyond any such
tribunal. Only think of measuring God's word by the rules of human arithmetic! and
yet this is precisely what has been done in our own day, with this blessed Book of
Numbers with which we are now engaged, and with which we shall proceed, leaving
infidelity and its arithmetic aside.

We feel it very needful, in our notes and reflections on this book, as well as on every
other book, to remember two things, namely, first, the book; and secondly, the soul:
the book and its contents the soul and its necessities. There is a danger of becoming
so occupied with the former as to forget the latter. And, on the other hand, there is the
danger of becoming so wholly engrossed with the latter as to forget the former. Both
must be attended to. And we may say that what constitutes an efficient ministry,
whether written or oral, is the proper adjustment of these two things. There are some
ministers who study the word very diligently, and, it may be, very profoundly. They
are well versed in biblical knowledge; they have drunk; deeply at the fountain of
inspiration. All this is of the utmost importance, and of the very highest value. A
ministry without this will be barren indeed. If a man does not study his Bible
diligently and prayerfully, he will have little to give to his readers or his hearers; at
least little worth their having. Those who minister in the word must dig for
themselves, and "dig deep."

But then the soul must be considered—its condition anticipated, and its necessities
met. If this be lost sight of, the ministry will lack point, pungency, and power. It will
be inefficient and unfruitful. In short, the two things must be combined and properly
adjusted. A man who merely studies the book will be unpractical, a man who merely
studies the soul will be unfurnished. A man who duly studies both will be a good
minister of Jesus Christ.

Now, we desire, in our measure, to be this to the reader; and hence as we travel, in his
company, through the marvellous book which lies open before us, we would not only
seek to point out its moral beauties, and unfold its holy lessons, but we would also
feel it to be our bounden duty to put an occasional question to him or her, as to how
far those lessons are being learnt, and those beauties appreciated. We trust the reader
will not object to this, and hence, ere we close this our first section, we would ask
him a question or two thereon.

And first, then, dear friend, art thou clear and settled as to thy "pedigree?" Is it a
settled thing that thou art on the Lord's side? Do not, we beseech thee, leave this
grand question unsettled. We have asked it before, and we ask it again. Dost thou
know—canst thou declare thy spiritual pedigree? It is the first thing for God's warrior.
It is of no use to think of entering the militant host so long as you are unsettled as to
this point. We say not that a man cannot be saved without this. Far be the thought. But
he cannot take rank as a man of war. He cannot do battle with the world, the flesh,
and the devil, so long as he is filled with doubts and fears as to whether he belongs to
the true spiritual stock. If there is to be any progress, if there is to be that decision, so
essential to a spiritual warrior, we must be able to say, "We know that we have passed
from death unto life"—"We know that we are of God."

This is the proper language of a man of war. Not one of that mighty host that
mustered "over against the tabernacle of the congregation" would have understood
such a thing as a single doubt, or shadow of a doubt as to his own very pedigree.
Doubtless, he would have smiled, had any one raised a question on the subject. Each
one of the six hundred thousand knew well whence he had sprung, and, therefore,
where he was to take his stand. And just so with God's militant host now. Each
member thereof will need to possess the most unclouded confidence as to his
relationship, else he will not be able to stand in the battle.

And then as to the "standard." What is it? Is it a doctrine? Nay. Is it a theological
system? Nay. Is it an ecclesiastical polity? Nay. Is it a system of ordinances, rites, or
ceremonies. Nothing of the sort, God's warriors do not fight under any such banner.
What is the standard of God's militant host? Let us hear and remember. It is Christ.
This is the only standard of God and the only standard of that warrior band which
musters in this wilderness world, to wage war with the hosts of evil, and fight the
battles of the Lord. Christ is the standard for everything. To have any other would
only unfit us for that spiritual conflict to which we are called. What have we, as
Christians, to do with contending for any system of theology church organisation? Of
what account, is our estimation, are ordinances, ceremonies, or ritualistic
observances? are we going to fight under such banners as these? God forbid! Our
theology is the Bible. Our church organisation is the one God, formed by the presence
of the Holy Ghost, and united to the living and exalted Head in the heavens. To
contend for anything less than these is entirely below the mark of a true spiritual
warrior.

Alas! alas! that so many who profess to belong to the Church of God should so forget
their proper standard, and be found fighting under another banner. we may rest
assured it super-induces weakness, falsifies the testimony, and hinders progress. If we
would stand in the day of battle, we must acknowledge no standard whatsoever but
Christ and His word—the living Word, and the written word. Here lies our security in
the face of all our spiritual foes. The more closely we adhere to Christ and to Him
alone the stronger and safer we shall be. To have Him as a perfect covering for our
eyes—to keep close to Him—fast by His side, this is our grand moral safeguard. "The
Children of Israel shall pitch their tents, every man by his own camp, and every man
by his own standard throughout their hosts."

Oh! that thus it may be throughout all the host of the Church of God! May all be laid
aside for Christ! may He be enough for our hearts. As we trace our "pedigree" up to
Him, may His name be inscribed on the "standard" round which we encamp in this
wilderness, through which we are passing home to our eternal rest above! Reader, see
to it, we beseech thee, that there be not one jot or tittle inscribed on thy banner save
Jesus Christ—that name which is above every name, and which shall yet be exalted
for ever throughout the wide universe of God.

Numbers 3—Numbers 4.
What a marvellous spectacle was the camp of Israel, in that waste howling
wilderness! What a spectacle to angels, to men, and to devils! God's eye ever rested
upon it. His presence was there. He dwelt in the midst of His militant people. It was
there He found His habitation. He did not, He could not, find His abode amid the
splendours of Egypt, of Assyria, or of Babylon. No doubt those nations presented
much that was attractive to nature's eye. The arts and sciences were cultivated
amongst them. Civilization had reached a far loftier point amongst those ancient
nations than we moderns are disposed to admit. Refinement and luxury were probably
carried to as great an extent there as amongst those who put forth very lofty
pretensions.

But, be it remembered, Jehovah was not known among those nations. His name had
never been revealed to them. He did not dwell in their midst. True, there, were the ten
thousand testimonies to His creative power. And moreover, His superintending
providence was over them. He gave them rain and fruitful seasons, filling their hearts
with food and gladness. The blessings and benefits of His liberal hand were showered
upon them, from day to day, and year to year. His showers fertilized their fields, His
sunbeams gladdened their hearts. But they knew Him not, and cared not for Him. His
dwelling was not there. Not one of those nations could say, "Jehovah is my strength
and song, and he is become my salvation: he is my God, and I will prepare will an
habitation; my father's God, and I will exalt Him." Exodus 15: 2.

Jehovah found His abode in the bosom of His redeemed people, and nowhere else.
Redemption was the necessary basis of God's habitation amongst men. Apart from
redemption the divine presence could only prove the destruction of men; but,
redemption being known, that presence secures man's highest privilege and brightest
glory.

God dwelt in the midst of His people Israel. He came down from heaven, not only to
redeem them out of the land of Egypt, but to be their travelling companion through
the wilderness. What a thought! The most High God taking up His abode on the sand
of the desert, and in the very bosom of His redeemed congregation! Truly there was
nothing like that throughout the wide, wide world. There was that host of six hundred
thousand men, beside women and children, in a sterile desert, where there was not a
blade of grass, not a drop of water—no visible source of subsistence. How were they
to be fed? God was there! How were they to be kept in order God was there! How
were they to track their way through a howling wilderness where there was no way?
God was there!

In a word, God's presence secured everything. Unbelief might say, "What! are three
millions of people to be fed on air? Who has charge of the commissariat? Where are
the military stores? Where is the baggage? Who is to attend to the clothing?" Faith
alone could answer, and its answer brief, and conclusive:" God was there!" And that
was quite sufficient. All is comprehended in that one sentence. In faith's arithmetic,
God is the only significant figure, and, having Him, you may add as many ciphers as
you please. If all your springs are in the living God, it ceases to be a question of your
need, and resolves itself into a question of His sufficiency.

What were six hundred thousand footmen to the Almighty God? What the varied
necessities of their wives and children? In man's estimation, these things might seem
overwhelming. England has just sent out ten thousand troops to Abyssinia; but only
think of the enormous expense and labour; think of the number of transports required
to convey provisions and other necessaries for that small army. But imagine an army
sixty times the size, together with the women and children. Conceive this enormous
host entering upon a march that was to extend over the space of forty years, through
"a great and terrible wilderness," in which there was no corn, no grass, no water-
spring. How were they to be sustained? No supplies with them—no arrangements
entered into with friendly nations to forward supplies—no transports despatched to
meet them at various points along their route—in short, not a single visible source of
supply—nothing that nature would consider available.

All this is something worth pondering. But we must ponder it in the divine presence.
It is of no possible use for reason to sit down and try to solve this mighty problem by
human arithmetic. No, reader; it is only faith that can solve it, and that, moreover, by
the word of the living God. Here lies the precious solution. Bring God in, and you
want no other factors to work out your answer. Leave Him out, and the more powerful
your reason, and the more profound your arithmetic, the more hopeless must be your
perplexity.

Thus it is that faith settles the question. God was in the midst of His people. He was
there in all the fullness of His grace and mercy—there in His perfect knowledge of
His people's wants, and of the difficulties of their path—there in His almighty power
and boundless resources, to meet these difficulties and supply these wants. And so
fully did He enter into all these things, that He was able, at the close of their long
wilderness wanderings, to appeal to their hearts in the following touching accents,
"for the Lord thy God hath blessed thee in all the works of thy hand; he knoweth thy
walking through this great wilderness: these forty years the Lord thy God hath been
with thee; thou hast lacked nothing." And again, "Thy raiment waxed not old upon
thee, neither did thy foot swell, these forty years." Deut. 2: 7; Deut. 8: 4.

Now, in all these things, the camp of Israel was a type—a vivid, striking type. A type
of what? A type of the Church of God passing through this world. The testimony of
scripture is so distinct on this point, as to leave no room and no demand for the
exercise of imagination. "all these things happened unto them for ensamples; and they
are written for our admonition, upon whom the ends of the world are come." 1 Cor.
10: 11.

Hence, therefore, we may draw near and gaze, with intense interest upon that
marvellous spectacle, and seek to gather up the precious lessons which it is so
eminently fitted to teach. and, oh, what lessons! Who can duly estimate them? Look at
that mysterious camp in the desert, composed, as we have said, of warriors, workers,
and worshippers! what separation from all the nations of the world! What utter
helplessness! What exposure! What absolute dependence upon God! They had
nothing—could do nothing—could know nothing. They had not a morsel of food, nor
a drop of water, but as they received it day by day from the immediate hand of God.
When they retired to rest at night, there was not a single atom of provision for the
morrow. There was no storehouse, no larder, no visible source of supply, nothing that
nature could take any account of.

But God was there, and that, in the judgement of faith, was quite enough. They were
shut up to God. This is the one grand reality. Faith owns nothing real, nothing solid,
nothing true, but the one true, living, eternal God. Nature might cast a longing look at
the granaries of Egypt, and see something tangible, something substantial there. Faith
looks up to heaven and finds all its springs there.

Thus it was with the camp in the desert; and thus it is with the Church in the world.
There was not a single exigency, not a single contingency, not a single need of any
sort whatsoever, for which the Divine Presence was not an all-sufficient answer. The
nations of the uncircumcised might look on and marvel. They might, in the
bewilderment of blind unbelief, raise many a question as to how such a host could
ever be fed, clothed, and kept in order. Most certainly they had no eyes to see how- it
could be done. They knew not Jehovah, the Lord God of the Hebrews; and therefore
to tell them that He was going to undertake for that vast assembly would indeed seem
like idle tales.

And so it is now, in reference to the assembly of God, in this world, which may truly
be termed a moral wilderness. Looked at from God's point of view, that assembly is
not of the world; it is in complete separation. It is as thoroughly apart from the world,
as the camp of Israel was apart from Egypt. The waters of the Red Sea rolled between
that camp and Egypt; and the deeper and darker waters of the death of Christ roll
between the Church of God and this present evil world. It is impossible to conceive
separation more complete. "They," says our Lord Christ, "are not of the world, even as
I am not of the world." John 17.

Then, as to entire dependence; what can be more dependent than the church of God in
this world? She has nothing in or of herself. She is set down in the midst of a moral
desert, a dreary waste, a vast howling wilderness, in the which there is literally
nothing on which she can live. There is not one drop of water, not a single morsel of
suited food for the Church of God, throughout the entire compass of this world.

So also as to the matter of exposure to all sorts of hostile influences. Nothing can
exceed it. There is not so much as one friendly influence. All is against her. She is in
the midst of this world like an exotic plant belonging to a foreign clime, and set down
in a sphere where both the soil and the atmosphere are uncongenial.

Such is the Church of God in the world—a separated—dependent—defenceless thing,
wholly cast upon the living God. It is calculated to give great vividness, force, and
clearness to our thoughts about the Church, to view it as the antitype of the camp in
the desert; and that it is in no wise fanciful or far-fetched to view it thus, 1
Corinthians 10: 11 does most clearly show. We are fully warranted in saying that what
the camp of Israel was literally, that the Church is morally and spiritually. And,
farther, that what the wilderness was literally to Israel, that the world is, morally and
spiritually, to the Church of God. The wilderness was the sphere of Israel's toil and
danger, not of their supplies or their enjoyment; and the world is the sphere of the
Church's toil and danger, not of its supplies or its enjoyment.

It is well to seize this fact, in all its moral power. The assembly of God in the world,
like "the congregation in the wilderness," is wholly cast upon the living God. we
speak, be it remembered, from the divine standpoint—of what the Church is in God's
sight. Looked at from man's point of view—looked at as she is, in her own actual
practical state, it is, alas! another thing. We are now only occupied with the normal,
the true, the divine idea of God's assembly is this world.

And let it not be forgotten, for one moment, that, as truly as there was a camp in the
desert, of old—a congregation in the wilderness—so truly is there the Church of God,
the body of Christ, in the world now. Doubtless, the nations of the world knew little,
and cared less, about that congregation of old; but that did not weaken or touch the
great living fact. So now, the men of the world know little and care less about the
assembly of God—the body of Christ; but that, in no wise, touches the grand living
truth that there is such a thing actually existing in this world, and has been ever since
the Holy Ghost descended on the day of Pentecost. True, the congregation, of old, had
its trials, its conflicts, its sorrows, its temptations, its strifes, its controversies—its
internal commotions—its numberless and nameless difficulties, calling for the varied
resources that were in God—the precious ministrations of prophet, priest, and king
which God had provided; for, as we know, Moses was there as "king in Jeshurun,"
and as the prophet raised up of God; and Aaron was there to exercise all the priestly
functions.

But, in spite of all these things that we have named—in spite of the weakness, the
failure, the sin, the rebellion, the strife—still there was the striking fact, to be taken
cognisance of by men, by devils, and by angels, namely, a vast congregation,
amounting to something like three millions of people (according to the usual mode of
computation) journeying through a wilderness, wholly dependent upon an unseen
arm, guided and cared for by the eternal God, whose eye was never for one moment
withdrawn from that mysterious typical host; yea, He dwelt in their midst, and never
left them, in all their unbelief, their forgetfulness, their ingratitude, and rebellion. God
was there to sustain and guide, to guard and keep them day and night. He fed them
with bread from heaven, day by day; and He brought them forth water out of the flinty
rock.

This, assuredly, was a stupendous fact—a profound mystery. God had a congregation
in the wilderness—apart from the nations around, shut up to Himself. It may be the
nations of the world knew nothing, cared nothing, thought nothing, about this
assembly. It is certain the desert yielded nothing in the way of sustenance or
refreshment. There were serpents and scorpions—there were snares and dangers—
drought, barrenness, and desolation. But there was that wonderful assembly
maintained in a manner that baffled and confounded human reason.

And, reader, remember this was a type. A type of what? a type of something that has
been in existence for over eighteen centuries; is in existence still; and shall be in
existence until the moment that our Lord Christ rises from His present position, and
descends into the air. In one word, a type of the Church of God in the world. How
important to recognise this fact! How sadly it has been lost sight of! How little
understood even now! and yet every Christian is solemnly responsible to recognise,
and practically to confess it. There is no escaping it. Is it true that there is something
in this world, at this very moment, answering to the camp in the desert? Yes, verily;
there is, in very truth, the Church in the wilderness. There is an assembly passing
through this world, just as the literal Israel passed through the literal desert and,
moreover, the world is, morally and spiritually, to that Church what the desert was,
literally and practically, to Israel of old. Israel found no springs in the desert; and the
Church of God should find no springs in the world. If she does, she proves false to her
Lord. Israel was not of the desert, but passing through it; and the Church of God is not
of the world, but passing through it.

If this be thoroughly entered into by the reader, it will show him the place of complete
separation which belongs to the Church of God as a whole, and to each individual
member thereof. The Church, in God's view of her, is as thoroughly marked off from
this present world, as the camp of Israel was marked off from. the surrounding desert.
There is as little in common between the Church and the world, as there was between
Israel and the sand of the desert. The most brilliant attractions and bewitching
fascinations of the world are to the Church of God what the serpents and scorpions,
and the ten thousand other dangers of the wilderness, were to Israel.

Such is the divine idea, of the Church; and it is with this idea that we are now
occupied. Alas! alas! how different it is with that which calls itself the Church! But
we want the reader to dwell, for the present, on the true thing. We want him to place
himself, by faith, at God's standpoint, and view the Church from thence. It is only by
so doing that he can have anything like a true idea of what the Church is, or of his
own personal responsibility with respect to it. God has a Church in the world. There is
a body now on the earth, indwelt by God the Spirit, and united to Christ the Head.
This Church—this body—is composed of all those who truly believe on the Son of
God, and who are united by the grand fact of the presence of the Holy Ghost.

And, be it observed, this is not a matter of opinion —a certain thing which we may
take up or lay down at pleasure. It is a divine fact. It is a grand truth, whether we will
hear or whether we will forbear. The Church is an existing thing, and we, if believers,
are members thereof. We cannot avoid this. We cannot ignore it. We are actually in
the relationship—baptised into it by the Holy Ghost. It is as real and as positive a
thing as the birth of a child into a family. The birth has taken place, the relationship is
formed, and we have only to recognise it, and walk in the sense of it, from day to day.
The very moment in the which a soul is born again—born from above, and sealed by
the Holy Ghost—he is incorporated into the body of Christ. He can no longer view
himself as a solitary individual—an independent person—an isolated atom; he is a
member of a body, just as the hand or the foot is a member of the human body. He is
a member of the Church of God, and cannot, properly or truly, be a member of
anything else. How could my arm be a member of any other body? And, on the same
principle, we may ask, how could a member of the body of Christ be a member of any
other body?

What a glorious truth is this respecting the Church of God—the antitype of the camp
in the desert, "the congregation in the wilderness!" What a fact to be governed by!
There is such a thing as the Church of God, amid all the ruin and the wreck, the strife
and the discord, the confusion and division, the sects and parties. This surely is a most
precious truth. But not only is it most precious, it is also most practical and formative.
We are as bound to recognise, by faith, this Church in the world, as the Israelite was
bound to recognise, by sight, the camp in the desert. There was one camp, one
congregation, and the true Israelite belonged thereto; there is one Church—one body,
and the true Christian belongs to it.

But how is this body organised? By the Holy Ghost, as it is written, "By one Spirit are
we all baptised into one body." (1 Cor. 12: 13.) How is it maintained? By its living
Head, through the Spirit, and by the word, as it is written, "No man ever yet hated his
own flesh; but nourisheth and cherisheth it, even as the Lord the church." (Eph. 5: 29)
Is not this enough? Is not the Lord Christ sufficient? Doth not the Holy Ghost suffice?
Do we want anything more than the varied virtues that are lodged in the name of
Jesus? Are not the gifts of the eternal Spirit quite sufficient for the growth and
maintenance of the Church of God? Doth not the fact of the Divine presence in the
Church secure all that the Church can possibly need? Is it not sufficient for the
exigence of every hour!" Faith says, and says it with emphasis and decision—"Yes!"
Unbelief—human reason, says, "No! we want a great many things as well." What is
our brief reply! Simply this, "If God be not sufficient, we know not whither to turn. If
the name of Jesus doth not suffice, we know not what to do. If the Holy Ghost cannot
meet all our need, in communion, in ministry, and in worship, we know not what to
say."

It may, however, be said that "Things are not as they were in apostolic times. the
professing church has failed; Pentecostal gifts have ceased; the palmy days of the
Church's first love have passed away; and therefore we must adopt the best means in
our power for the organisation and maintenance of our churches." To all this we
reply, "God has not failed. Christ the Head of the Church has not failed. The Holy
Spirit has not failed. Not one jot or tittle of God's word has failed." This is the true
ground of faith. "Jesus Christ is the same yesterday, to-day, and for ever." He has said,
"Lo, I am with you." How long! During the days of first love? during apostolic times?
so long as the Church shall continue faithful? No; "I am with you always, even unto
the end of the age." (Matt. 28) So also, at an earlier moment when, for the first time in
the whole canon of scripture, the Church, properly so called, is named, we have those
memorable words," On this rock [the Son of the living God] I will build my church,
and the gates of hell shall not prevail against it." Matthew 16.

Now, the question is," Is that Church on the earth at this moment?" Most assuredly. It
is as true that there is a Church now on this earth, as that there was a camp in the
desert of old. Yes; and as truly as God was in that camp to meet every exigence, so
truly is He, now, in the Church to order and guide in everything, as we read, "Ye are
builded together for an habitation of God through the Spirit." (Eph. 2) This is quite
sufficient. All we want is to lay hold, by a simple faith, of this grand reality. The
name of Jesus is as sufficient for all the exigencies of the Church of God as it is for
the soul's salvation. The one is as true as the other. "Where two or three are gathered
together in (or, unto) my name, there am I in the midst." (Matt. 18.) Has this ceased to
be true? And if not, is not Christ's presence quite enough for His Church? Do we need
to set about planning or working for ourselves in church matters? No more than in the
matter of the soul's salvation. What do we say to the sinner? Trust Christ. 'What do we
say to the saint? Trust Christ. What do we say to an assembly of saints, few or many!
Trust Christ. Is there anything that He cannot manage? "Is there a thing too hard for
Him?" Has His treasury of gift and grace become exhausted? Is He not able to supply
ministerial gifts? Can He not furnish evangelists, pastors, and teachers? Can He not
perfectly meet all the manifold necessities of His Church in the wilderness? If not,
where are we? What shall we do: Whither shall we turn? What had the congregation
of old to do? To look to Jehovah. For everything? Yes, for everything; for food, for
water, for clothing, for guidance, for protection, for all. All their springs were in Him.
Must we turn to some one else? Never. Our Lord Christ is amply sufficient, in spite of
all our failure and ruin, our sin and unfaithfulness. He has sent down the Holy Ghost,
the blessed Paraclete, to dwell with and in His people—to form them into one body,
and unite them to their living Head in heaven. He is the power of unity, of
communion, of ministry, and of worship. He has not left us, and He never will. Only
let as trust Him; let us use Him; let us give Him room to act. Let us carefully guard
against everything that might tend to quench, to hinder, or to grieve Him. Let us
acknowledge Him, in His own proper place in the assembly, and yield ourselves, in
all things, to His guidance and authority.

Here, we are persuaded, lies the true secret of power and blessing. Do we deny the
ruin? How could we? Alas! alas! it stands forth as a fact too palpable and glaring to
admit of denial. Do we seek to deny our share in the ruin—our folly and sin? Would
to God we felt it more deeply! But shall we add to our sin by denying our Lord's grace
and power to meet us in our folly and ruin? Shall we forsake Him, the fountain of
living waters, and hew out for ourselves broken cisterns that can hold no water? Shall
we turn from the Rock of Ages and lean upon the broken reeds of our own devising?
God forbid! Rather let the language of our hearts be, as we think of the name of Jesus,
"Salvation in that name is found,
Cure for my grief and care;
A healing balm for every wound,
all, all I want is There."

But let not the reader suppose that we want to lend the smallest countenance to
ecclesiastical pretension. We perfectly abhor any such thing. We look upon it as
utterly contemptible. We believe we cannot possibly take too low a place. A low
place and a lowly spirit are what alone become us in view of our common sin and
shame. All we seek to maintain is this, the all sufficiency of the name of Jesus for all
the exigencies of the Church of God, at all times, and under all circumstances. There
was all power in that name in apostolic times; and why not now? Has any change
passed over that glorious name? No, blessed be God! Well then it is sufficient for us,
at this moment, and all we want is to confide in it fully, and to show that we so
confide by discarding thoroughly every other ground of confidence, and coming out,
with bold decision, to that peerless and precious name. He has, blessed be His name,
come down to the smallest congregation—the smallest plurality, inasmuch as He has
said," Where two or three are gathered together in my name, there am I." Does this
still hold good? Has it lost its power? Does it no longer apply? Where has it been
repealed?

Oh! Christian reader, we call upon you, by every argument which ought to weigh with
your heart, to give your cordial assent and consent to this one eternal truth, namely,
The all-sufficiency of the name of the Lord Jesus Christ for the assembly of God, in
every possible condition in which it can be found, throughout its entire history* We
call upon you not merely to hold this as a true theory, but, to confess it practically and
then, assuredly, you will taste the deep blessedness of the presence of Jesus in the
outside place—a blessedness which must be tasted in order to be known; But, when
once really tasted, it can never be forgotten or surrendered for anything beside.
{*In using the expression, "The all-sufficiency of the name of the Lord Jesus Christ,"
we understand by it all that is secured to His people in that name—life; righteousness;
acceptance; the presence of the Holy Ghost with all His varied gifts: a divine centre or
gathering point. In a word, we believe that everything that the Church can possibly
need, for time or eternity, is comprehended in that one glorious name, The Lord Jesus
Christ.}

But we had no intention of pursuing the foregoing line of thought so far, or of penning
such a lengthened introduction to the section of our book which lies open before us,
and to which we shall now invite the reader's particular attention.

On looking attentively at "the congregation in the wilderness" (Acts 7: 38), we find it
composed of three distinct elements, namely, warriors, workers, and worshippers.
There was a nation of warriors, a tribe of workers, a family of worshippers or priests.
We have glanced at the first of these and seen each one according to his "pedigree,"
taking up his position by his "standard," according to the direct appointment of
Jehovah; and we shall now dwell for a few moments on the second, and see each one
at his work and service, according to the same appointment. we have considered the
warriors; let us meditate on the workers.

The Levites were distinctly marked off from all the other tribes, and called to a very
specific place and service. Thus we read of them, "But the Levites after the tribe of
their fathers were not numbered among them. For the Lord had spoken unto Moses,
saying, Only thou shalt not number the tribe of Levi, neither take the sum of them
among the children of Israel. But thou shalt appoint the Levites over the tabernacle of
testimony, and over all the vessels thereof, and over all things that belong to it: they
shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it,
and shall encamp round about the tabernacle. And when the tabernacle setteth
forward, the Levites shall take it down; and when the tabernacle is to be pitched, the
Levites shall set it up: and the stranger that cometh nigh shall be put to death. and the
children of Israel shall pitch their tents, every man by his own camp, and every man
by his own standard, throughout their hosts. But the Levites shall pitch round about
the tabernacle of testimony, that there be no wrath upon the congregation of the
children of Israel: and the Levites shall keep the charge of the tabernacle of
testimony." (Num. 1: 47-53.) And again we read, "But the Levites were not numbered
among the children of Israel, as the Lord commanded Moses." Num. 2: 33.

But why the Levites? why was this tribe specially marked off from all the others, and
set apart for so holy and elevated a service? Was there any special sanctity or
goodness about them to account for their being so distinguished? Not by nature,
certainly, nor yet by practice, as we may see by the following words "Simeon and
Levi are brethren; instruments of cruelty are in their habitations. O, my soul, come not
thou into their secret; unto their assembly, mine honour, be not thou united: for in
their anger they slew a man, and in their self-will they digged down a wall. Cursed be
their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in
Jacob, and scatter them in Israel." Genesis 49.Such was Levi by nature and by
practice—self-willed, fierce, and cruel. How remarkable that such an one should be
singled out and brought into a place of such high and holy privilege! Surely we may
say it was grace from first to last. It is the way of grace to take up the very worst
cases. It stoops to the lowest depths and gathers up its brightest trophies from thence.
"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into
the world to save sinners, of whom I am chief." (2 Tim. 1: 16) "Unto me, who am less
than the least of all saints, is this grace given, that I should preach among the Gentiles
the unsearchable riches of Christ." Ephesians 3.

But how striking the language, "O, my soul, come not thou into their secret; unto their
assembly, mine honour, be not thou united." God is of purer eyes than to behold evil,
and cannot look on iniquity. God could not come into Levi's secret, or be united unto
his assembly. That was impossible. God could have nought to do with self-will,
fierceness, and cruelty. But yet He could bring Levi into His secret, and unite him to
His assembly. He could take him out of his habitation, wherein were instruments of
cruelty, and bring him into the tabernacle to be occupied with the holy instruments
and vessels that were there. This was grace—free, sovereign grace; and herein must
be sought the basis of all Levi's blessed and elevated service. So far as he was
personally concerned there was an immeasurable distance between him and a holy
God—a chasm which no human art or power could bridge. A holy God could have
nothing to do with self-will fierceness, and cruelty; but a God of grace could have to
do with Levi. He could visit such an one in sovereign mercy, and raise him up from
the depths of his moral degradation, and bring him into a place of nearness to
Himself.

And oh what a marvellous contrast between Levi's position by nature, and his position
by grace! between the instruments of cruelty and the vessels of the sanctuary! between
Levi in Genesis 34 and Levi in Numbers 3 and 4.

But let us look at the mode of God's dealing with Levi—the ground on which he was
brought into such a place of blessing. In doing this, it will be needful for us to refer to
Numbers 8, and there we are let into the secret of the whole matter. We shall see that
there was, and could be, no allowance of anything that belonged to Levi, no sanction
of any of his ways; and yet there was the most perfect display of grace—grace
reigning through righteousness. We speak of the type and its significance. We do so in
view of that statement already referred to: "Now all these things happened unto them
for types." It is not a question of how far the Levites saw through these things. This is
not at all the point. We are not to ask, What did the Levites see in God's dealings with
them? But, What do we learn?

"And the Lord spake unto Moses, saying, Take the Levites from among the children
of Israel, and cleanse them. And thus shalt thou do unto them, to cleanse them:
sprinkle water of purifying upon them, and let them shave all their flesh, and let them
wash their clothes, and so make themselves clean." Num. 8: 5-7.

Here we have, in type, the only divine principle of cleansing. It is the application of
death to nature and all its habits. It is the word of God brought to bear upon the heart
and conscience, in a living way. Nothing can be more expressive than the double
action presented in the above passage. Moses was to sprinkle water of purifying upon
them; and then they were to shave off all their hair, and wash their garments. There is
great beauty and precision here. Moses, as representing the claims of God, cleanses
the Levites according to those claims; and they, being cleansed, are able to bring the
sharp razor to bear upon all that was the mere growth of nature, and to wash their
garments, which expresses, in typical form, the cleansing their habits according to the
word of God. This was God's way of meeting all that appertained to Levi's natural
state—the self-will, the fierceness, and the cruelty. the pure water and the sharp razor
were called into action-the washing and shaving had to go on, ere Levi was fit to
approach the vessels of the sanctuary.

Thus it is in every case. There is, there can be, no allowance of nature among God's
workers. There never was a more fatal mistake than to attempt to enlist nature in the
service of God. It matters not how you may endeavour to improve or regulate it. It is
not improvement, but death that will avail. It is of the very last possible importance
for the reader to lay hold, with clearness and force, of this great practical truth. Man
has been weighed in the balance and found wanting. The plummet has been applied to
him, and he has been found crooked. It is of no possible use seeking to reform.
Nothing will do save the water and the razor. God has closed up man's history. He has
brought to an end in the death of Christ. The first grand fact that the Holy Ghost
presses upon the human conscience is, that God has delivered His solemn verdict
upon human nature, and that each one must accept that verdict against himself
personally. It is not a matter of opinion, or a matter of feeling. A person may say, "I
do not see, or I do not feel, that I am so bad as you seem to make out." We reply, That
does not affect the question in the least. God has declared His judgement about us,
and it is man's first duty to fall in with, and bow to that. Of what use would it have
been for Levi to say that he did not agree with what God's word had said about him
Would that—could that, have altered the question as to him? In no wise. The divine
record remained the same whether Levi felt it or not; but clearly, it was the first step
in wisdom's pathway to bow down under the weight of that record.

All this is expressed, in type, in the "water" and the "razor'' the "washing" and the
"shaving." Nothing could be more significant or impressive. These acts set forth the
solemn truth of the sentence of death upon nature, and the execution of judgement
upon all that nature produces.

And what, let us ask, is the meaning of the initiatory act of Christianity—the act of
baptism? Does it not set forth the blessed fact that "our old man"—our fallen nature—
is completely set aside, and that we are introduced into an entirely new position Truly
so. And how do we use the razor? By rigid self-judgment, day by day; by the stern
disallowance of all that is of nature's growth. This is the true path for all God's
workers in the wilderness. When we look at Levi's conduct at Shechem, in Genesis
34, and the record concerning him in Genesis 49, we may ask, How can such an one
ever be allowed to carry the vessels of the sanctuary? The answer is, Grace shines in
Levi's call; and holiness shines in Levi's cleansing. He was called to the work,
according to the riches of divine grace; but he was fitted for the work according to the
claims of divine holiness.

Thus it must be with all God's workers. We are most thoroughly convinced that we
are fit for God's work just so far as nature is brought under the power of the cross, and
the sharp razor of self-judgment. Self-will can never be made available in the service
of God; nay, it must be set aside, if we would know what true service is. There is,
alas! A large amount of what which passes for service which, if judged in the light of
the divine presence, would be seen to be but the fruit of a restless will. This is most
solemn, and demands our most earnest attention. We cannot exercise too severe a
censorship over ourselves, in this very thing. The heart is so deceitful that we may be
led to imagine that we are doing the Lord's work, when, in reality, we are only
pleasing ourselves. But, if we would tread the path of true service, we must seek to
be, more and more, apart from nature. The self-willed Levi must pass through the
typical process of washing and shaving, ere he can be employed in that elevated
service assigned him by the direct appointment of the God of Israel.

But, ere proceeding to examine particularly the work and service of the Levites, we
must look for a moment at a scene in Exodus 32, in which they act a very prominent
and a very remarkable part. We allude, as the reader will at once perceive, to the
golden calf. During the absence of Moses, the people so completely lost sight of God
and His claims as to set up a molten calf and bow down thereto. This terrible act
called for summary judgement. "And when Moses saw that the people were naked;
(for Aaron had made them naked to their shame among their enemies:) then Moses
stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto
me. And all the sons of Levi gathered themselves together unto him. and he said unto
them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go
in and out from gate to gate throughout the camp, and slay every man his brother, and
every man his companion, and every man his neighbour. And the children of Levi did
according to the word of Moses: and there fell of the people that day about three
thousand men. For Moses had said, Consecrate yourselves to-day to the Lord, even
every man upon his son, and upon his brother; that he may bestow upon you a
blessing this day." Exodus 32: 25-29.

This was a testing moment. It could not be otherwise, when this great question was
pressed home upon the heart and conscience, "Who is on the Lord's side?" nothing
could be more searching. The question was not, "Who is willing to work?' No! it was
a far deeper and more searching question. It was not who will go here or there—do
this or that? There might be a vast amount of doing and going, and, all the while, it
might be but the impulse of an unbroken will which, acting upon religious nature,
gave an appearance of devotedness and piety imminently calculated to deceive
oneself and others.

But to be "on the Lord's side" implies the surrender of one's own will—yea, the
surrender of oneself, and this is essential to the true servant—the real workman. Saul
of Tarsus was on this ground when he exclaimed, "Lord, what wilt thou have me to
do?" What words, from the self-willed, fierce, and cruel persecutor of the Church of
God!

"Who is on the Lord's side?" Reader, art thou? Search and see. Examine thyself
closely. Remember, the question is not at all "What art thou doing?' No; it is far
deeper. If thou art on the Lord's side, thou art ready for anything and everything. Thou
art ready to stand still, or ready to go forward; ready to go to the right or to the left;
ready to be active, and ready to be quiet; ready to stand on thy feet, and ready to lie on
thy back. the grand point is this, namely, the surrender of thyself to the claims of
another, and that other the Lord Christ.

This is an immense point. Indeed we know of nothing more important, at the present
moment, than this searching question," Who is on the Lord's side?" We live in days of
immense self-will. Man exults in his liberty. And this comes out, very prominently, in
religious matters. Just as it was in the camp of Israel, in the days of the thirty-second
of Exodus—the days of The golden calf. Moses was out of sight, and the human will
was at work; the graving tool was called into operation. And what was the result? The
molten calf; and when Moses returned, he found the people in idolatry and nakedness.
Then came forth the solemn and testing question, "Who is on the Lord's side" This
brought things to an issue, or rather it put people to the test. Nor is it other wise now.
Man's will is rampant, and that too in matters of religion. Man boasts of his lights, of
the freedom of his will, the freedom of his judgement. There is the denial of the
Lordship of Christ; and therefore it behoves us to look well to it, and see that we
really are taking sides with the Lord against ourselves; that we are in the attitude of
simple subjection to His authority. Then we shall not be occupied with the amount or
character of our service; it will be our one object to do the will of our Lord.

Now, to act thus under the Lord may often give an appearance of narrowness to our
sphere of action; but with this we have nothing whatever to do. If a master tells his
servant to stand in the hall, and not to stir until he rings the bell, what is the servant's
duty? Clearly to stand still; nor should he be moved from this position or this attitude,
even though his fellow-servants should find fault with his apparent inactivity and
good-for-nothingness; he may rest assured his Master will approve and vindicate. This
is enough for any true-hearted servant, whose one desire will ever be not so much to
do a great deal, as to do the will of his Lord.

In a word, then, the question for the camp of Israel, in the day of the golden calf, and
the question for the Church, in this day of human will, is this, "Who is on the Lord's
side?" Momentous question! It is not, Who is on the side of religiousness,
philanthropy, or moral reform? There may be a large amount of any or all of these
things, and yet the will be thoroughly unbroken. Let us not forget this; nay, rather we
should say, let us continually bear it in mind. We may be very zealous in promoting
all the various schemes of philanthropy, religiousness, and moral reform, and, all the
while, be ministering to self, and feeding self-will. This is a most solemn and weighty
consideration; and it behoves us to give earnest heed to it. We are passing through a
moment in the which man's will is being pampered with unparalleled diligence. We
believe, most assuredly, that the true remedy for this evil will be found wrapped up in
this one weighty question, "Who is on the Lord's side" There is immense practical
power in this question. To be really on the Lord's side is to be ready for anything to
which He may see fit to call us, no matter what. If the soul is brought to say, in real
truth, "Lord, what wilt thou have me to do?" "Speak, Lord, for thy servant heareth,"
then we are ready for everything. Hence, in the case of the Levites, they were called to
"slay every man his brother, and every man his companion, and every man his
neighbour." This was terrible work for flesh and blood. But the moment demanded it.
God's claims had been openly and grossly dishonoured. Human invention had been at
work, with the graving tool, and a calf had been set up. The glory of God had been
changed into the similitude of an ox that eateth grass; and therefore all who were on
the Lord's side were called to gird on the sword. Nature might say, "No; let us be
tender, and gentle, and gracious. We shall accomplish more by kindness than by
severity. It can do no good to wound people. There is far more power in love than in
harshness. Let us love one another." Thus might nature throw out its suggestions—
thus it might reason and argue. But the command was distinct and decisive: "Put
every man his sword by his side." The sword was the only thing when the golden calf
was there. To talk of love at such a moment, would be to fling over-board the just
claims of the God of Israel. It belongs to the true spirit of obedience to render the very
service which suits the occasion. A servant has no business to reason, he is simply to
do as he is bid. To raise a question, or put forth a demur, is to abandon our place as a
servant. It might seem most dreadful work to have to slay a brother, a companion, or a
neighbour; but the word of the Lord was imperative. It left no room for evasion; and
the Levites, through grace, yielded a full and ready obedience. "The children of Levi
did according to the word of Moses."

This is the only true path for those who will be God's workers, and Christ's servants in
this world where self-will is dominant. It is immensely important to have the truth of
the Lordship of Christ deeply engraved upon the heart. It is the only regulator of the
course and conduct. It settles a thousand questions. If the heart be really subject to the
authority of Christ, it is in readiness for anything and everything to which He calls us,
be it to stand still or to go forward, to do little or much, to be active or passive. To a
really obedient heart, the question is not at all," What am I doing? or where am I
going?" It is simply, "am I doing the will of my Lord?"

Such was the ground occupied by Levi. And mark: the divine comment on this, as
given in Malachi. "And ye shall know that I have sent this commandment unto you,
that my covenant might be with Levi, saith the Lord of hosts. My covenant was with
him of life and peace; and I gave them to him for the fear wherewith he feared me,
and was afraid before my name. The law of truth was in his mouth, and iniquity was
not found in his lips: he walked with me in peace and equity, and did turn many away
from iniquity." (Mal. 2: 4-6.) Mark also the blessing pronounced by the lips of Moses,
"And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom
thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;
who said unto his father and to his mother, I have not seen him; neither did he
acknowledge his brethren, nor knew his own children; for they have observed thy
word and kept thy covenant. They shall teach Jacob thy judgements, and Israel thy
law; they shall put incense before thee, and whole burnt sacrifice upon thine altar.
Bless, Lord, his substance, and accept the work of his hands: smite through the loins
of them that rise against him, and of them that hate him, that they rise not again."
(Deut 33: 8-11.)

It might have appeared unwarrantably harsh and severe in Levi not to have seen his
parents or known or acknowledged his brethren. But God's claims are paramount; and
our Lord Christ hath declared these solemn words, "If any man come to me, and hate
not his father, and mother, and wife, and children, and brethren, and sisters, yea, and
his own life also, he cannot be my disciple." Luke 14: 26.

These are plain words; and they let us into the secret of what it is which lies at the
bottom of all true service. Let no one imagine that we are to be without natural
affection. Far be the thought. To be so would be to connect us, morally, with the
apostasy of the last days. (See 2 Tim. 3: 3) But when the claims of natural affection
are allowed to stand in the way of our whole-hearted service to Christ, and when the
so-called love of our brethren receives a higher place than faithfulness to Christ, then
are we unfit for His service and unworthy of the name of His servants. Let it be
carefully noted that what formed the moral ground of Levi's title to be employed in
the Lord's service was the fact that he did not see his parents, acknowledge his
brethren, or know his children. In a word, he was enabled to set the claims of nature
completely aside, and to give the claims of Jehovah the paramount place in his heart.
This, we repeat, is the only true basis of the servant's character.

This is a most weighty consideration, and one which demands the most serious
attention of the Christian reader. There may be a vast amount of what looks like
service—a great deal of activity, of coming and going, of doing and saying—and, all
the while, there may not be a single atom of true Levite service, yea, it may, in God's
estimation, be only the restless activity of the will. "What," it may be said, "can the
will show itself in the service of God—in matters of religion?" Alas, alas, it can and
does. And very often the apparent energy and fruitfulness in work and service is just
in proportion to the energy of the will. This is peculiarly solemn. It calls for the most
rigid self-judgment, in the light of the divine presence. True service doth not consist
in great activity, but in profound subjection to the will of our Lord, and where this
exists there will be the readiness to sink the claims of parents, brethren, and children,
in order to carry out the will of Him whom we own as Lord. True, we should love our
parents, our brethren, and our children. It is not that we should love these less, but we
should love Christ more. He and His claims must ever have the paramount place in
the heart, if we would be true workers for God, true servants of Christ, true Levites in
the wilderness. It was this that marked the actings of Levi, on the occasion to which
we are referring. God's claims were in question, and hence the claims of nature were
not to be entertained for a moment. Parents, brethren, and children, how dear soever
these might be, were not to stand in the way when the glory of the God of Israel had
been changed into the similitude of an ox that eateth grass.

Here lies the whole question, in all its weight and magnitude. The ties of natural
relationship, with all the claims, duties, and responsibilities arising out of such ties,
Will ever get their proper place, their due respect, from those whose hearts, and
minds, and consciences have been brought under the adjusting power of the truth of
God. Nought save what is really due to God and His Christ should ever be suffered to
infringe those rights which are founded upon natural relationship. This is a most
necessary and wholesome consideration, and one which we would particularly press
upon the young Christian reader. We have ever to be on our guard against a spirit of
self-will and self-pleasing which is never so dangerous as when it clothes itself in the
garb of religious service, and work so called. It behoves us to be very sure indeed that
we are directly and simply governed by the claims of God when we disregard the
claims of natural relationship. In Levi's case, the matter was as clear as a sunbeam,
and hence the "sword" of judgement, not the kiss of affection, befitted the critical
moment. So, also, in our history, there are moments in which it would be open
disloyalty to our Lord Christ to hearken, for one instant, to the voice of natural
relationship.

The above remarks may help the reader to understand the actings of the Levites to
Exodus 32, and the words of our Lord in Luke 14: 26. May God's Spirit enable us to
realise and exhibit the adjusting power of truth!

We shall now dwell, for a few moments, on the consecration of the Levites, in
Numbers 8, in order that we may have the whole subject before our minds. Truly it is
a theme full of instruction for all who desire to be workers for God.

After the ceremonial acts of "washing" and "shaving" already referred to, we read,
"Then let them (i.e., the Levites) take a young bullock with his meat offering, even
fine flour mingled with oil, and another young bullock shalt thou take for a sin
offering. And thou shalt bring the Levites before the tabernacle of the congregation:
and thou shalt gather the whole assembly or the children of Israel together. And thou
shalt bring the Levites before the Lord: and the children of Israel shall put their hands
upon the Levites. And Aaron shall offer the Levites before the Lord for an offering of
the children of Israel, that they may execute the service of the Lord. And the Levites
shall lay their hands upon the heads of the bullocks; and thou shalt offer the one for a
sin offering, and the other for a burnt offering, unto the Lord, to make an atonement
for the Levites."

Here we have presented to us, in type, the two grand aspects of the death of Christ.
The sin offering furnishes the one; the burnt offering furnishes the other. Into the
details of those offerings we do not enter here, having sought to do so in the opening
chapters of our "Notes on Leviticus." We would merely observe here, that, in the sin
offering, we see Christ bearing sin in His own body on the tree, and enduring the
wrath of God against sin. In the burnt offering, we see Christ glorifying God even in
the very matter of making atonement for sin. Atonement is made in both; but in the
former, it is atonement according to the depth of the sinner's need; in the latter, it is
atonement according to the measure of Christ's devotedness to God. In that, we see
the hatefulness of sin; in this, the preciousness of Christ. It is, we need hardly say, the
same atoning death of Christ, but presented in two distinct aspects.*
{*For further instruction on the doctrine of the sin offering and the burnt offering, the
reader is referred to "Notes on Leviticus," Lev. 1: 4. This little volume can be had of
the publisher.}

Now, the Levites laid their hands on both the sin offering and the burnt offering; and
this act of the imposition of hands expressed the simple fact of identification. But
how different the result in each case When Levi laid his hands on the head of the sin
offering, it involved the transfer of all his sins, of all his guilt, of all his fierceness,
cruelty, and self-will to the victim. And on the other hand, when he laid his hands on
the head of the burnt offering, it involved the transfer of all the acceptableness of the
sacrifice, of all its perfectness, to Levi. Of course, we speak of what the type set forth.
We do not undertake to state anything as to Levi's intelligent entrance into these
things; we merely seek to unfold the meaning of the ceremonial figure; and, most
assuredly, no figure could be more expressive than the imposition of hands, whether
we view it in the case of the sin offering, or in the case of the burnt offering. The
doctrine of all this is embodied in that most weighty passage at the close of 2
Corinthians 5, "He hath made him [Christ] to be sin for us who knew no sin, that we
might become the righteousness of God in him." "And thou shalt set the Levites
before Aaron, and before his sons, and offer them for an offering unto the Lord. Thus
shalt thou separate the Levites from among the children of Israel; and the Levites
shall be mine, and after that shall the Levites go in to do the service of the tabernacle
of the congregation; and thou shalt cleanse them, and offer them for an offering. For
they are wholly given unto ME from among the children of Israel; instead of such as
open every womb, even instead of the firstborn of all the children of Israel, have I
taken them unto me. For all the firstborn of the children of Israel are mine, both man
and beast: on the day that I smote every firstborn in the land of Egypt I sanctified
them For myself. And I have taken the Levites for all the firstborn of the children of
Israel. And I have given the Levites as a gift to Aaron and to his sons from among the
children of Israel, to do the service of the children of Israel in the tabernacle of the
congregation, and to make an atonement for the children of Israel: that there be no
plague among the children of Israel, when the children of Israel come nigh unto the
sanctuary. And Moses, and Aaron, and all the congregation of the children of Israel,
did to the Levites according unto all that the Lord commanded Moses concerning the
Levites, so did the children of Israel unto them." Numbers 8: 13-20.

How forcibly are we reminded, by the foregoing lines, of the words of our Lord in
John 17, "I have manifested thy name unto the men which thou gavest me out of the
world: thine they were, and thou gavest them me, and they have kept thy word.... I
pray for them: I pray not for the world, but for them which thou hast given me; for
they are thine. And all mine are thine, and thine are mine; and I am glorified in them."
Verses 6-10.

The Levites were a separated people—God's special possession. They took the place
of all the firstborn in Israel—of those who were saved from the sword of the destroyer
by the blood of the lamb. They were, typically, a dead and risen people, set apart to
God, and by Him presented as a gift to Aaron the high priest, to do the service of the
tabernacle.

What a place for the self-willed, fierce, and cruel Levi! What a triumph of grace!
What an illustration of the efficacy of the blood of atonement and the water of
purification! 'They were, by nature and by practice, far off from God; but the "blood"
of atonement, and the" water" of cleansing, and the ''razor" of self-judgment had done
their blessed work, and hence the Levites were in a condition to be presented as a gift
to Aaron and to his sons, to be associated with them in the hallowed services of the
tabernacle of the congregation.

In all this the Levites were a striking type of God's people now. These latter have been
lifted from the depths of their degradation and ruin as sinners. They are washed in the
precious blood of Christ, purified by the application of the word, and called to the
exercise of habitual and rigid self-judgment, Thus are they fitted for that holy service
to the which they are called. God has given them to His Son in order that they may be
His workers in this world. "Thine they were and thou gavest them me." Wondrous
thought! To think that such as we could be thus spoken of! To think of our being
God's property and God's gift to His Son! Well may we say it surpasses all human
thought. It is not merely that we are saved from hell; that is true. It is not, merely that
we are pardoned, justified, and accepted; all this is true; but we are called to the high
and holy work of bearing through this world the Name, the testimony, the glory of our
Lord Jesus Christ. This is our work as true Levites. As men of war, we are called to
fight; as priests, we are privileged to worship; but as Levites, we are responsible to
serve, and our service is to carry through this dreary desert scene the antitype of the
tabernacle, and that tabernacle was the figure of Christ. This is our distinct line of
service. To this we are called—to this we are set apart.

The reader will, we doubt not, notice, with interest, the fact that it is in this book of
Numbers, and here alone, that we are furnished with all the precious and deeply
instructive details respecting the Levites. In this we have a fresh illustration of the
character of our book. It is from a wilderness standpoint that we get a full and proper
view of God's workers as well as of God's warriors.

And, now, let us examine for a few moments, the service of the Levites, as detailed in
Numbers 3 and 4. "and the Lord spake unto Moses, saying, Bring the tribe of Levi
near, and present them before Aaron the priest, that they may minister unto him. And
they shall keep his charge, and the charge of the whole congregation before the
tabernacle of the congregation, to do the service of the tabernacle. And they shall
keep all the instruments of the tabernacle of the congregation, and the charge of the
children of Israel, to do the service of the tabernacle. And thou shalt give the Levites
unto Aaron and to his sons: they are wholly given unto him out of the children of
Israel." Num. 3: 5-9.

The Levites represented the whole congregation of Israel, and acted on their behalf.
This appears from the fact that the children of Israel laid their hands on the heads of
the Levites, just as the Levites laid their hands on the heads of the sacrifices. (See
Num. 8: 10) The act of imposition expressed identification, so that, according to this,
the Levites furnish a distinct view of' the people of God in the wilderness. They
present them to us as a company of earnest workers, and that too, be it noted, not as
mere desultory labourers, running to and fro, and doing each one what seemed right in
his own eyes. Nothing of the sort. If the men of war had their pedigree to show and
their standard to adhere to, so had the Levites their centre to gather round and their
work to do. All was as clear, distinct, and defined as God could make it; and,
moreover, all was under the immediate authority and direction of the high priest.

It is most needful for all who would be true Levites, proper workmen, intelligent
servants, to weigh, with all seriousness, this point. Levite service was to be regulated
by the appointment of the priest. There was no more room for the exercise of self-will
in the service of the Levites, that there was the position of the men of war. All was
divinely settled; and this was a signal mercy to all whose hearts were in a right
condition. To one whose will was unbroken it might seem a hardship and a most
irksome task to be obliged to occupy the same position, or to be engaged in precisely
the same line of work. Such an one might sigh for something fresh—some variety in
his work. But, on the contrary, where the will was subdued, and the heart adjusted,
each one would say, "my path is perfectly plain; I have only to obey." This is ever the
business of the true servant. It was pre-eminently so with Him Who was the only
perfect servant that ever trod the earth. He could say, "I came down from heaven, not
to do mine own will, but the will of Him that sent me." And again, "My meat is to do
the will of him that sent me, and to finish his work."

But there is another fact which claims our attention, in reference to the Levites; and
that is, their service had exclusively to do with the tabernacle and its belongings. They
had nothing else to do. For a Levite to think of putting his hand to anything beside
would have been to deny his calling, to abandon his divinely appointed work, and to
fly in the face of God's commandments.

Just so is it with Christians now. Their exclusive business—their one grand work—
their absorbing service, is Christ and His belongings. They have nothing else to do.
For a Christian to think of putting his hand to anything beside is to deny his calling, to
abandon his divinely-appointed work, and fly in the face of the divine
commandments. A true Levite of old could say, "To me to live is the tabernacle;" and
a true Christian, now, can say, "To me to live is Christ." The grand question, in every
matter which may present itself before the Christian, is this, "Can I connect Christ
with it?" If not, I have nothing whatsoever to do with it.

This is the true way to look at things. It is not a question as to the right or wrong of
this or that. No; it is simply a question as to how far it concerns the name and glory of
Christ. This simplifies everything amazingly. It answers a thousand questions, solves
a thousand difficulties, and makes the path of the true and earnest Christian as clear
as a sunbeam. A Levite had no difficulty as to his work. It was all settled for him with
divine precision. The burden that each had to carry, and the work that each had to do,
was laid down with a clearness which left no room for the questionings of the heart.
Each man could know his own work and do it; and let us add the work was done by
each one discharging his own specific functions. It was not by running hither and
thither, and doing this or that; but by each man sedulously adhering to his own
particular calling, that the service of the tabernacle was duly discharged.

It is well to bear this in mind. We, as Christians, are very apt to jostle one another;
indeed we are sure to do so if we do not each one pursue his own divinely appointed
line of work. We say "divinely appointed," and would press the word. We have no
right to choose our own work. If the Lord has made one man an evangelist, another a
teacher, another a pastor, and another an exhorter, how is the work to go on? surely it
is not by the evangelist trying to teach, and the teacher to exhort, or one who is not
fitted for either trying to do both. No; it is by each one exercising his own divinely-
imparted gift. No doubt it may please the Lord to endow one individual with a variety
of gifts; but this does not, in the smallest degree, touch the principle on which we are
dwelling, which is simply this, every one of us is responsible to know his own special
line and pursue it. If this be lost sight of we shall get into hopeless confusion. God has
His quarrymen, His stone-squarers, and His masons. The work progresses by each
man attending diligently to his own work. If all were quarry-men, where were the
stone-squarers? if all were stone-squarers, where were the masons? The greatest
possible damage is done to the cause of Christ, and to the cause of Christ, and to
God's work in the world, by one man aiming at another's line of things, or seeking to
imitate another's gift. It is a grievous mistake, against which we would solemnly warn
the reader. Nothing can be more senseless. God never repeats Himself. There are not
two faces alike, not two leaves in the forest alike, not two blades of grass alike. Why
then should any one aim at another's line of work, or affect to possess another's gift?
Let each one be satisfied to be just what His Master has made him. This is the secret
of real peace and progress.

All this finds a very vivid illustration in the inspired record concerning the service of
the three distinct classes of the Levites, which we shall now proceed to quote at
length for the reader. There is nothing, after all, to be compared with the veritable
language of holy scripture.

"And the Lord spake unto Moses in the wilderness of Sinai, saying, number the
children of Levi after the house of their fathers, by their families: every male from a
month old and upward shalt thou number them. and Moses numbered them according
to the word of the Lord, as He was commanded. And these were the sons of Levi by
their names, Gershon, and Kohath, and Merari. And these are the names of the sons of
Gershon by their families; Libni, and Shimei. And the sons of Kohath by their
families; Amram, and Izehar, Hebron, and Uzziel. And the sons of Merari by their
families; Mahli, and Mushi. These are the families of the Levites according to the
house of their fathers. Of Gershon was the family of the Libnites, and the family of
the Shimites: these are the families of the Gershonites. Those that were numbered of
them, according to the number of all the males, from a month old and upward, even
those that were numbered of them were seven thousand and five hundred. The
families of the Gershonites shall pitch behind the tabernacle westward. And the chief
of the house of the father of the Gershonites shall be Eliasaph the son of Lael. And the
charge of the sons of Gershon in the tabernacle of the congregation shall be the
tabernacle, and the tent, the covering thereof, and the hanging for the door of the
tabernacle of the congregation, and the hangings of the court, and the curtain for the
door of the court, which is by the tabernacle, and by the altar round about, and the
cords of it for all the service thereof." (Num. 3: 14-26.) and again, we read, "And the
Lord spake unto Moses, saying, Take also the sum of the sons of Gershon, throughout
the houses of their fathers, by their families; from thirty years old and upward until
fifty years old shalt thou number them; all that enter in to perform the service, to do
the work in the tabernacle of the congregation. This is the service of the families of
the Gershonites, to serve, and for burdens: and they shall bear the curtains of the
tabernacle, and the tabernacle of the congregation, his covering, and the covering of
the badgers' skins that is above upon it, and the hanging for the door of the tabernacle
of the congregation, and the hangings of the court, and the hanging for the door of the
gate of the court, which is by the tabernacle and by the altar round about, and their
cords, and all the instruments of their service, and all that is made for them: so shall
they serve. At the appointment of Aaron and his sons shall be all the service of the
sons of the Gershonites, in all their burdens, and in all their service: and ye shall
appoint unto them in charge all their burdens. This is the service of the families of the
sons of Gershon in the tabernacle of the congregation: and their charge shall be under
the hand of Ithamar the son of Aaron the priest." Numbers 4: 21-28.

Thus much as to Gershon and his work. He, with his brother Merari, had to carry "the
tabernacle whereas Kohath was called to bear "the sanctuary," as we read in Numbers
10 "And the tabernacle was taken down; and the sons of Gershon, and the sons of
Merari set forward, bearing the tabernacle ..... And the Kohathites set forward,
bearing the sanctuary: and the other (i.e., the Gershonites and the Merarites) did set
up the tabernacle against they came." (Ver. 17, 21.) There was a strong moral link
connecting Gershon and Merari in their service, although their work was perfectly
distinct, as we shall see from the following passage.

"As for the sons of Merari, thou shalt number them after their families, by the house
of their fathers; from thirty years old and upward, even unto fifty years old, shalt thou
number them, every one that entereth into the service, to do the work of the
tabernacle of the congregation. And this is the charge of their burden, according to all
their service in the tabernacle of the congregation; the boards of the tabernacle, and
the bars thereof, and the pillars thereof, and sockets thereof, and the pillars of the
court round about, and their sockets, and their pins, and their cords, with all their
instruments, and with all their service: and by name ye shall reckon the instruments of
the charge of their burden. This is the service of the families of the sons of Merari,
according to all their service to the tabernacle of the congregation, under the hand of
Ithamar, the son of Aaron the priest." Numbers 4: 29-33.

All this was clear and distinct. Gershon had nothing to do with the boards and pins;
and Merari had nothing to do with the curtains or the coverings. And yet they were
very intimately connected, as they were mutually dependent. "The boards and
sockets" would not do without "the curtains;" and the curtains would not do without
the boards and sockets. And as to "the pins," though apparently so insignificant, who
could estimate their importance in keeping things together, and maintaining the
visible unity of the whole? Thus all worked together to one common end, and that end
was gained by each attending to his own special line. If a Gershonite had taken it into
his head to abandon "the curtains" and address himself to "the pins," he would have
left his own work undone and interfered with the work; of the Merarite. This would
never do. It would have thrown everything into hopeless confusion;. whereas by
adhering to the divine rule, all was maintained in the most exquisite order.

It must have been perfectly beautiful to mark God's workers in the wilderness. Each
one was at his post, and each moved in his divinely appointed sphere. Hence, the
moment the cloud was lifted up, and the order issued to strike, every man knew what
he had to do, and he addressed himself to that and to nothing else . No man had any
right to think for himself. Jehovah thought for all. The Levites had declared
themselves "on the Lord's side;" they had yielded themselves to His authority; and this
fact lay at the very base of all their wilderness work and service. looked at in this light
it would be deemed a matter of total indifference whether a man had to carry a pin, a
curtain, or a golden candlestick. The grand question for each and for all was simply,
"Is this my work? Is his what the Lord has given we to do?"

This settled everything. Had it been left to human thinking or human choosing, one
man might like this; another might like that; and a third might like something else.
How then could the tabernacle ever be borne along through the wilderness, or set up
in its place? Impossible! There could be but one supreme authority, namely Jehovah
Himself. He arranged for all, and all had to submit to Him. There was no room at all
for the exercise of the human will. This was a signal mercy. It prevented a world of
strife and confusion. There must be subjection—there must be a broken will—there
must be a cordial yielding to divine authority, otherwise it will turn out to be like the
book of Judges, "Every man doing that which is right in his own eyes." A Merarite
might say, or think if he did not say it, "what! am I to spend the very best portion of
my life upon earth—the days of my prime and vigour—in looking after a few pins?
Was this the end for which I was born? Am I to have nothing higher before me as an
object in life? Is this to be my occupation from the age of thirty to fifty?"

To such questions there was a twofold reply. In the first place, it was enough for the
Merarite to know that Jehovah had assigned him his work. This was sufficient to
impart dignity to what nature might esteem the smallest and meanest matter. It does
not matter what we are doing, provided always we are doing our divinely appointed
work. a man may pursue what his fellows would deem a most brilliant career he may
spend his energies, his time, his talents, his fortune, in pursuits which the men of this
world esteem grand and glorious, and, all the while, his life may prove to be but a
splendid bubble. But, on the other hand, the man that simply does the will of God.
whatever that may be—the man who executes his Lord's commands, whatever such
commands may enjoin—that is the man whose path is illuminated by the beams of
divine approbation, and whose work shall be remembered! when the most splendid
schemes of the children of this world have sunk in eternal oblivion.

But, besides the moral worth attaching always to the act of doing what we are told to
do, there was also a special dignity belonging to the work of a Merarite, even though
that work was merely attending to a few "pins" or "sockets." Everything connected
with the tabernacle was of the very deepest interest and highest value. There was not,
in the whole world, anything to be compared with that boarded tent with all its mystic
belongings. It was a holy dignity and privilege to be allowed to touch the smallest pin
that formed a part of that wonderful tabernacle in the wilderness. It was more
glorious, by far, to be a Merarite looking after the pins of the tabernacle, than to wield
the sceptre of Egypt or Assyria. True, that Merarite, according to the import of his
name, might seem a poor sorrowful, labouring man; but oh! his labour stood
connected with the dwelling-place of the Most High God, the possessor of heaven and
earth. His hands handled the things which were the patterns of things in the heavens.
Every pin, every socket; every curtain, and every covering was a shadow of good
things to come—a foreshadowing of Christ.

We do not mean to assert that the poor labouring Merarite or Gershonite understood
these things. This is not, by any means, the point. We can understand them. It is our
privilege to bring all these things-the tabernacle and its mystic furniture—under the
brilliant light of the New Testament, and there read Christ in all.

While, therefore, we predicate nothing as to the measure of intelligence possessed by
the Levites, in their respective work; we at the same time, may say, with confidence,
that it was a very precious privilege to be allowed to touch and handle, and bear
through the wilderness, the earthly shadows of heavenly realities. Moreover, it was a
special mercy to have the authority of a "Thus saith the Lord" for everything they put
their hand to. Who can estimate such a mercy—such a privilege? Each member of
that marvellous tribe of workers had his own particular line of things marked out by
God's hand, and superintended by God's priest. It was not each doing what he liked
himself, nor one man running in the wake of another, but all bowing to the authority
of God, and doing precisely what they were told to do. This was the secret of order
throughout the eight thousand five hundred and eighty workers. (Num. 4: 48) and, we
may say, with all possible confidence, it is the only true secret of order still. Why is it
that we have so much confusion in the professing church? Why such conflicting
thoughts, feelings, and opinions? why such clashing one with another? Why such
crossing of each other's path? Simply from the lack of entire and absolute submission
to the word of God. Our will is at work, we choose our own ways, instead of allowing
God to choose for us. We want that attitude and temper of soul in the which all
human thoughts, our own amongst them, shall be put down at what they are really
worth; and God's thoughts shall rise into full unqualified dominion.

This, we feel persuaded, is the grand desideratum—the crying want of the day in
which our lot is cast Man's will is everywhere gaining the ascendant. It is rising like a
mighty tide and bearing away those ancient barriers which have, in some measure,
kept it in check. Many an old and time-honoured institution is, at this moment, giving
way before the rushing torrent. Many an edifice, whose foundations, as we supposed,
were laid deep down in the fond and reverent affections of the people, is giving way
beneath the battering ram of popular feeling. "Let us break their bands asunder, and
cast away their cords from us."

Such is, pre-eminently, the spirit of the age. What is the antidote? Subjection!
Subjection to what? Is it to what is called the authority of the Church? Is it to the
voice of tradition? Is it to the commandments and doctrines of men? No; blessed be
God, it is not to any of these things, nor to all of them put together. To what then? To
the voice of the living God—the voice of holy scripture. This is the grand remedy for
self-will, on the one hand, and submission to human authority, on the other. "we must
obey." This is the answer to self-will. "We must obey God." This is the answer to
mere bowing down to human authority. we see these two elements all around us. The
former, self-will, resolves itself into infidelity. The latter, subjection to man, resolves
itself into superstition. These two will bear sway over the whole civilized world. They
will carry away all save those who are divinely taught to say, and feel, and act upon,
that immortal sentence, "We must obey God rather than man."

It was this that enabled the Gershonite, in the wilderness, to look after those rough
unattractive looking "badger skins;" and that enabled the Merarite to look after these,
apparently, insignificant "pins." Yes, and it is this which will enable the Christian,
now, to address himself to that special line of service to which his Lord may see fit to
call him. What, though, to human eyes, it seems rough and unattractive, mean and
insignificant: it is enough for us that our Lord has assigned us our post, and given us
our work; and that our work has direct reference to the Person and glory of Him who
is the chiefest among ten thousand, and altogether lovely. We, too, may have to
confine ourselves to the antitype of the rough unsightly badger skin, or the
insignificant pin. But let us remember that whatever has reference to Christ—His
name—His Person—His cause, in the world, is unspeakably precious to God. It may
be very small, in man's account; but what of that? we must look at things from God's
point of view, we must measure them by His standard, and that is Christ. God
measures everything by Christ. Whatever has even the very smallest reference to
Christ is interesting and important in God's account. Whereas the most splendid
undertakings, the most gigantic schemes, the most astonishing enterprises of the men
of this world, all pass away like the morning cloud and the early dew. Man makes self
his centre, his object, his standard. He values things according to the measure in
which they exalt himself, and further his interests. Even religion itself, so called, is
taken up in the same way, and made a pedestal on which to display himself.
Everything, in short, is marked up as capital for self, and used as a reflector to throw
light upon, and call attention to, that one object. Thus there is a mighty gulf between
God's thoughts: and man's thoughts; and the shores of that gulf are as far apart as
Christ and self. All that belongs to Christ is of eternal interest and moment. All that
belongs to self shall pass away and be forgotten. Hence, therefore, the most fatal
mistake into which any man can fall is to make self his object. It must issue in
everlasting disappointment. But, on the other hand, the very wisest, safest, best thing
that any man can do, is to make Christ his one absorbing object. This must, infallibly,
issue in everlasting blessedness and glory.

Beloved reader. pause here a moment and commune with thine own heart and
conscience. It seems to us, at this point, that we have a sacred responsibility to
discharge in reference to thy soul. We are penning these lines in the solitude of our
chamber at Bristol, and you may, perchance, read them in the solitude of thy chamber
in New Zealand, Australia, or some other distant spot. we would therefore remember
that our object is not to write a book, nor yet, merely, to expound scripture. We desire
to be used of God in the blessed work of dealing with thy very inmost soul. Permit us,
therefore, to put this solemn and pointed question home to thee, What is thy object? Is
it Christ or self? Be honest with thyself before the almighty and all-seeing Searcher of
hearts. Sit in stern judgment upon thyself, as in the very light of the divine presence.
Be not deceived by any gilding or false colouring. God sees below the surface of
things, and He would have thee do so likewise. he presents Christ to thee in contrast
with all beside. Hast thou accepted Him? Is He thy wisdom, thy righteousness, thy
sanctification, and thy redemption? Canst thou say, without hesitation, "My Beloved
is mine, and I am his?" Search and see. Is this a thoroughly settled point, deep down
in the very depths of thy soul? If so, art thou making Christ thy exclusive object? Art
thou measuring everything by Him?

Ah! dear friend, these are searching questions. Be assured we do not put them to thee
without feeling their edge and power for ourselves. As God is our witness, we do feel,
though in a very small degree, their weight and seriousness. We are deeply and
thoroughly convinced that nothing will stand save that which is connected with
Christ; and, moreover, that the very smallest matter which refers, however remotely,
to Him is of commanding interest in the judgement of heaven. If we may be permitted
to awaken a sense of this in any heart, or to deepen the sense where it has been
awakened, we shall feel we have not penned this volume in vain.

We must now, ere closing this lengthened section, glance, for a few moments, at the
Kohathites and their work.

"And the Lord spake unto Moses and unto Aaron, saying, take the sum of the sons of
Kohath from among the sons of Levi, after their families, by the house of their fathers,
from thirty years old and upward even until fifty years old, all that enter into the host,
to do the work; in the tabernacle of the congregation. This shall be the service of the
sons of Kohath in the tabernacle of the congregation, about the most holy things: and
when the camp setteth forward, Aaron shall come, and his sons, and they shall take
down the covering vail, and cover the ark of testimony with it: and shall put thereon
the covering of badgers' skins, and shall spread over it a cloth wholly of blue, and
shall put in the staves thereof. and upon the table of shewbread they shall spread a
cloth