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given of God, as nought save as an offering, because they understood the glory of Him who had loved thein, and who was placed far above them, was, to a certainty, a position more exalted than highly to appreciate it, and to clothe themselves with it in sight of those who were beneath them. I repeat their glory was real because it was conferred of God; but it was vouchsafed to them to recognize a glory infinitely more excellent, to enjoy it, to see it, to delight that He to whom alone it belonged should possess it and should manifest it, should alone be glorified. The object was more excellent, the spirit more exalted, for they thought no longer about themselves. They were really exalted God-ward, while thinking only of him-although he alone was glorified. It is the perfection of the state and of the position of the creature in that respect. Another element, however, enters here in order to make it complete; an element, the existence of which is pre-supposed in that which I have just said, and which is plainly presented in this passage (lovely and precious privilege for us); it is, that there is in these twenty-four elders, representatives, as I have said, of the saints, kings and priests-the understanding of what it is which makes the Lord worthy of praise: "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created."


He is the source and final end of all that exists. which he is, and that he is worthy to receive all glory, because of the manifestation which He has made of Himself, is what we see to be the subject of the homage rendered by the saints to the Creator God.

Chapter v. has redemption as its subject. The Lamb that was slain is worthy to take the book of the ways of God in government, because he has redeemed. Here again the understanding of his work, of the glory which will thence result in the relationship with God of those who were the objects of it, and in the dominion confided. to them, is found recited in the praises addressed to the Lamb by the heavenly saints. We may also remark that praises are addressed to Him who is the object of them. The prayers of saints accompany them. The praises

(in this case of angels), not directly addressed to the Lamb, are excited by the adoration of the saints. Lastly, all that inhabits the universal creation of Godtogether celebrates, in chorus, the glory of God most high, and of the Lamb, with the "Amen" of the living creatures; direct adoration of the Lord being the part proper to the twenty-four elders, kings and priests. We may observe here, that these passages do not present to us the character of Father it is God, the ruler and sovereign. This is the character of the book. It will be remarked that adoration is the characteristic, par excellence, of the twenty-four elders: as is also intelligence as to the foundation of the glory of God, as manifested in his acts of power and of grace. I cite these various passages, not as giving us the precise revelation of that which is Christian worship, but as furnishing many precious elements to enable us to seize the thought of worship in general. The Psalms furnish other examples, only we must bear in mind that God is there also, presented as Governor of the earth, and not as Father of His beloved children, who participate in His nature of love. Our position is to adore the Father in spirit and in truth, in the sweet confidence of being the children whom He loves, without His losing in our eyes any part of His majesty.

"JESUS saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit: and they that worship him must worship him in spirit and in truth. The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. Jesus saith unto her, I that speak unto thee am he.”—John iv. 21-26.




I DESIRE to make a few remarks* of a practical tendency and of deep interest, on the effects of the presence of the Holy Ghost in the Christian.


The Spirit of God as dwelling in us, may be considered in two aspects: for He unites us to the Lord Jesus, so that His presence is intimately connected with life, that life which is in Jesus (John xiv. 19, 20; Gal. ii. 20). "He that is joined unto the Lord is one Spirit;” and further, His presence is that of God in the soul. Scripture, speaking of Him in the first of these characters (which is sometimes linked to the second), says (Rom. viii. 2, 9, 10), that "the law of the Spirit of life in Christ Jesus frees us from the law of sin; so that the Spirit is Life, because of righteousness." It is, however, also said (ver. 9), "if so be that the Spirit of God dwell in you;" and then His in-dwelling and action are blended, since, (inasmuch as both are manifested by the formation of the character of Christ in the soul)," the Spirit of God" becomes "the Spirit of Christ." The "Christ in you" of ver. 10. expresses the idea more clearly, especially as the Apostle adds, "if Christ be in you, the Spirit is life." But in ver. 16. the Holy Ghost is carefully distinguished from the Christian, for "He beareth witness with our spirit." In verses 26 and 27, the two characters of the presence of the Spirit are there remarkably shown out in their mutual connections:† for "the mind of the Spirit," known to God, who searches the heart, is the life of the Spirit in the saint. But, on the other hand, "the Spirit helpeth our infirmities," and "maketh intercession for

This paper forms a sort of Appendix to the edition in French of "The Operations of the Spirit."

This is largely unfolded in the Second Part of "The Operations of the Spirit."

the saints, according to the will of God" The reason of all this is simple: on the one hand, the Spirit is there, and acts with power according to the mind of Christ; on the other hand, and in consequence of this operation, the affections, thoughts, and works, are produced, which are those of the Spirit; but yet they are also ours, because we are partakers of them with Christ, "our life" (Col. iii. 2, 3), for "God hath given us eternal life, and this life is in His Son. He that hath the Son hath life."

But the effect of the second aspect of the presence of the Holy Ghost is yet more important. The Spirit is the Spirit of God; He is God; and is, therefore, the revelation of the presence and power of God in the soul; a revelation known through and in a new nature which is of Him. Consequently, that which is in the nature and character of God, is developed where God dwells, i. e. in the soul of the saint; not only is it produced in the new man, the creation of God, but it fills the soul, because God is there, and there is communion with Him. For instance, the new nature loves, and this love is a proof that one is "born of God," and knows God. But this is not all; there is, moreover, the in-dwelling of the Holy Ghost: that is to say, the presence of the God who communicates this new nature to us. Therefore we read (Rom. v. 5), "the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us." We are lovedwe know it-and have the proof of it in the gift of the precious Saviour, and in His death for us (6-8). But there is something more; the perfect and infinite love of God is shed abroad in our hearts (poor vessels as they are), and the Holy Spirit, who is God, is there (and is free to be there, because we are purified by the blood of Christ), He is there to fill these vessels with that which is divine-the love of God. It is also added (ver. 11), that we joy in God. Therefore, looking at the presence of the Spirit as demonstration of power in the soul, the Apostle John affirms that "hereby we know that He abideth in us, by the Spirit which He hath given us (1 John iii. 24). But as this might be applied merely to the varied energy of the Spirit in the soul, it is stated, further on, that "love is made perfect in us," namely,

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the love of God to us. Here it is no longer a question of us, of our affections, of our thoughts; but the soul is filled with the fulness of God, which leaves no room for anything else; there is no discord in the heart to spoil the essential character of divine love. God, complete in Himself, excludes all that is contrary to Himself; otherwise He would be no longer Himself.

To avoid mysticism (the enemy's corruption of these truths), the Holy Ghost adds, by the same pen, "herein is love, not that we loved God, but that He loved us" (1 John iv. 10); and the proof of this is based on that which is above all human thought and knowledge, namely, on the acts of God Himself, in Christ. On the other hand, the presence of the Spirit is not given him as the proof of God's dwelling in us, two things which are identical, but it is written, "hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit." This presence of God, in love, not only fills our narrow souls, but places us in Him who is infinite in love. United to Christ by the Holy Ghost, one in life with Him, and the Spirit acting in us, "we dwell in God, and God in us." Therefore it is said, that "God has given us of His Spirit;" that is to say, God, in virtue of His presence and of His power, makes us morally partakers of His nature and character, by the Holy Ghost in us, whilst giving us the enjoyment of communion with Himself and at the same time, introducing us into His fulness.

I would here just point out the distinctive characters of the Epistles of Paul, Peter, and John. Paul was raised up in an extraordinary manner, for the especial purpose of communicating to the Church the order, method, and sovereignty of the divine operations; and to reveal the place which the Church holds in the midst of all this, inasmuch as she is united to Christ, and is the marvellous object of the counsels of God, in grace, as the Apostle says (Eph. ii. 7), " that in the ages to come He might shew forth the exceeding riches of His grace, in His kindness toward us through Christ Jesus," or by His dealings with regard to the Church: the wisdom of God, the righteousness of His ways, and the counsels of His

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