Harbinger, Mar. 2, '63. PRAYER. nation, and the Word of the Lord appropriately applied will shame them into proper subjection. Let it be ours to respect the liberty, equality, and fraternity of the New Testament. Let the younger, all other things being equal, readily submit to the elder, the novice to the more experienced, and all submit the one to 89 the other, as far as may be, rejoicing in priestly equality and common standing. Let us be ever ready to recognize those inequalities of mind, attainments, and disposition, and give honor, more honor, and most honor, according to the worth of each. To God, the Giver of all grace, be glory and honor for ever. D. K. PRAYER. "You have put off the old man, with his deeds, and have PUT ON THE NEW MAN" (Paul to the Colossians.) THE Apostle recognizes two distinct beings in one personality-the outward or animal man, and the inner or spiritual man. The riches of Nature—aÎl the | productions of the animal, vegetable, and mineral kingdoms-administer to the former, while the rich provisions of the kingdom of grace supply the necessities of the latter. Behold Israel in "the pleasant land," with its mountains and valleys flowing with milk and honey, with oil and wine; in short, abounding in all that the animal man could desire for earthly gratification. But a better day, a new age was approaching. Man longs for something higher, more substantial than this earth affords-he sighs for a possession, for a home in the heavens, "where the wicked cease from troubling, where the weary are at rest." To confidently hope for a home so desirable, our Heavenly Father has granted us the power. 66 and his people shall live with him. Among the many favors bestowed upon us from the Lord, what particular one, dear reader, will confer special strength and encouragement to us? Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth," &c. But you say, I am weary of asking. What! weary of asking! Why? Because I ask and receive not! Well, brother, suppose the Lord would grant every request of ours, misery and desolation would ensue, because we know not what is best. Observe the little child besieging a fond father for many things which the judicious parent as pertinaciously denies and withholds from the child. Benevolence prompts the parent to refuse the child's demands. Do we desire riches, political fame, or military glory acquired amid The Lord Jesus Christ, through the the thousands slain in the battle-field? glad tidings, separated for himself a Admit that we gain one or all of these, peculiar people, zealous of good works, especially the last, but lose our hope of and he is now preparing eternal man- eternal life, what will it profit? It is sions for them. These things being so, mercy in our God to withhold an anshould we faint? should we grow swer from many of our petitions. But weary by the way, and relax our ener- should this discourage us? What saith gies? By no means. Dear brother or the Scripture? "And he spake a pasister, though disconsolate, afflicted, rable unto them to this end, that men and heart-broken-though forsaken by ought always to pray, and not to faint." friends who, in former days, greeted This judge in the parable, wicked as he you with smiles and many tender to- was, granted the widow's demand, kens, attesting confidence, sympathy, otherwise by denying her request she and affection, but now cold and distant would weary him. And will not God, be not cast down, for Jesus victo- who (unlike the judge) is holy and of riously reigns over heaven and earth. tender compassion, knowing all things Fear not; I am the First and the what we ought to have, and what we Last; I am he who lives and was dead; ought not-graciously bestow upon us and behold, I am living for ever and such favors as circumstances require ever, and I have the keys of the unseen for our happiness here and our eternal world and of death." Yes, Jesus lives, felicity hereafter? Certainly he will. 66 90 LOVE WITHOUT DISSIMULATION. The denial of our petitions should, not dishearten us. Paul earnestly besought the Lord to deliver him from the thorn in the flesh, the messenger of Satan; still it was not done. A mother besought the Messiah to admit one of her sons to sit on his right hand and the other on his left, in his kingdom; but it was not granted, well knowing her ignorance of what she asked. Lord, wilt thou restore the kingdom to Israel?" No answer was given for the same reason. 66 Harbinger, Mar. 2, '63. mantle over the land, contemplate a "O Garden of Olives! thou dear honored A A sudden horror seized his soul. The sins of the world are upon him. fearful crowd, with lanterns, torches, and weapons, will soon be upon him. Who can describe the agonies of the dear Redeemer during that sad hour? He has one resort, a last resort, and that is prayer. Now follow him to his retreat for prayer, and what will you hear-a long, wordy, weary prayer, full of repetition, philosophy, and mystery, terrestrial and celestial? Not at allsuch are modern prayers. Moses prayed that he might enter into Canaan, that pleasant land, the glory of all lands; his request was promptly refused. He also desired to see the face of Jehovah-what was the reply? Hear it, oh ye distrustful! you that feel to demur because every petition is not answered "No man can see my face and live." In like manner the Lord in his infinite wisdom might reply to many of our importunities, "If I grant these, misery will follow." Much more good will follow by withholding than by granting some of Father, if thou be willing, remove our requests. But in the midst of all this cup from me; nevertheless, not this, there is one consideration most my will, but thine be done." This regratifying that although our petitions quest was denied Jesus, and by this deare denied, God is not offended, not-nial salvation was given to a ruined withstanding we ask amiss. We may still continue to ask. 66 world. But behold the result the cup having been taken, he triumphed over death, ascended into the heavens, received homage as King of kings and Lord of lords, and is now over all bless And now, my brother or sister, do you wish for an example of the most exalted character in order to influence you to pray to the Lord continually, al-ed for ever, amen. Make a joyful noise though you may be denied? Go then then all his people, let us call upon him in spirit to centuries back, and at a cer- without ceasing, to preserve us unto his tain time when darkness drew its sable heavenly kingdom. A. C. LOVE WITHOUT DISSIMULATION. LOVE is essential to true religion. It is an invariable accompaniment of the new birth, and flows out of a renewed heart as water flows out of a fountain. As certainly as Christians are taught of God to believe the Gospel, so certainly are they taught of Him to love His people. "But as touching brotherly love," says Paul to the Thessalonians, "ye need not that I write unto you; for ye yourselves are taught of God to love one another." There can be no true religion without love. "Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though give my body to be burned, and have not love, it profiteth me nothing" (1 Cor. xiii. 1-3.) But the Apostle insists on undissem bled love. "Let love be without dissimulation" (Rom. xii. 9) — literally, "Let love be unhypocritical." The language implies that there is a feigned love. Not only is love sometimes pre Harbinger, Mar. 2, '62. LESSON TAUGHT BY JESUS. tended, where it does not exist, bu even hatred in some instances assumes that appearance. Thus Joab, on one occasion, took Abner aside as if he meant to speak with him quietly, and smote him there under the fifth rib, that he died; and on another occasion, while pretending to make the kindest inquiries respecting the welfare of Amasa, he took him by the beard with the one hand to kiss him, and slew him with a sword that lay concealed in the other. Judas, too, betrayed the Son of Man with a kiss. But this is the wolf in sheep's clothing-hatred attired in the guise of love (2 Saml. iii. 27, xx. 9 10 Luke xxii. 47-48.) The apostolic precept requires " love unfeigned," and forbids the profession of affection without a corresponding feeling in the heart. It is in direct opposition to those hollow compliments which abound in the world, and which it is to be feared are but too common in the church. Let us instance a few cases. When public speakers, for example, laud each other to the skies on the platform, but slight or despise the objects of their adulation in private circles, this is hypocritical love: but when they avoid flattery on the platform, and endeavor to uphold each other's reputation in their private intercourse with the world, that is love without dissimulation. When parties endeavor to upset the authority of a ruler, civil or sacred, by worming themselves into the favor of the people by "good words and fair speeches," as Absalom did, this is hypocritical love but when they maintain the prerogatives of lawfully constituted authority when these prerogatives are invaded, though it should be at the expense of making themselves unpopular, that is love without dissimulation. When persons pretend to sympathise with injured innocence, and yet 91 do not stand up in defence of those that are wronged (Rom. xxiv. 11, 12) — this is hypocritical love; but to pluck the spoil out of the teeth of the wicked, as Job did (chap. xxix. 17) that is love without dissimulation. To say to a brother or sister who is " naked, and destitute of daily food, Depart in peace, be ye warmed and filled, and notwithstanding give them not those things which are needful to the body"-this is hypocritical love; but to visit the sick, feed the hungry, and clothe the naked that is love without dissimulation. To go between parties that are at variance, and profess to sympathise with each in the absence of the other - this is hypocritical love; but to "drive away" the backbiting tongue with an 66 angry look," to make as many allowances for the absent party as truth will admit, to speak of one's faults to his face, and of his virtues to those who bear him ill-will--that is love without dissimulation. True Christian love is distinguished by sincerity. Hence it is called “love unfeigned," and "love out of a pure heart." "And this I pray," says Paul to the Philippians, "that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ." Sincere love is expressed more by deeds than by words. The actions speak louder than the voice. Thus Jesus proved the sincerity of His love by dying for His people, and He is our pattern as well as our propitiation. "Hereby perceive we the love of God, because He laid down His life for us ; and we ought to lay down our lives for the brethren." JOHN BROWN. LESSON TAUGHT BY JESUS. JOHN III. 15. SOME persons look upon the Christian's position in this world as one of ease and enjoyment, forgetting the responsibilities of the dignified standing into which we have been baptized. "I do not like to meet at such a place," says one," for there is such confusion, and members are rough in manner and wanting in love." Then there are others who can edify the brethren, but they prefer going to that place which is already prepared, where the most influential and intelligent meet, and thus many of God's people are caused to close their ears to the voice of Him who after washing his disciples' feet said, " Know 92 THE PASSOVER AND THE SUPPER. ye what I have done unto you?" Now the Lord could not possibly mean that his condescending act of washing their feet was to be imitated by us in literally following his example, neither did the disciples so misinterpret his potent question. The lesson was intended by our Lord as an example unto all Christians, and the instruction is full of meaning which a child in the school of Christ ought to understand. "If we say we have no sin we deceive ourselves, and the truth is not in us." This is true of all. None can pass through their daily pilgrimage without coming in contact with a polluted world, and thereby contracting defilement--say of their feet. In this aspect of things we are called upon by this noble example to consider one another as members of the one body. Peter, in answer to the Lord, said, “Thou shalt never wash my feet," and when rebuked by the Great Teacher for so saying, then he bounded to the other extreme. Here also he was wrong in wanting his hands and his head washed, seeing that he was, and every real disciple is, clean every whit, and need not to be washed save the feet. How admirably is the grace of Jesus shewn by this kind lesson of forbearance, and that in order to our imitation. Peter's feet were greatly defiled when he denied his Lord, and possibly he did not learn this lesson perfectly till he had experienced his own weakness. "Let him that thinketh he standeth take heed lest he fall." Should a brother or sister err, let those who are spiritual seek to restore. If we see much in the church which we do not like, let us seek to diffuse love Harbinger, Mar. 2, '63. where it is most needed, not looking so much for self-gratification, but ever aiming, like Jesus, to raise the fallen and cheer the faint. In this way we shall be more happy, and the churches will be helped by our sympathy and godly influence. It is admitted that there are great difficulties in laboring where a worldly state of things prevails. We may experience many disappointments in seeking to serve the saints, and the servitude may seem long and weary; but let us think of the honor and reward which await the true servants of that Christ who laid down his life for us, and who says that we ought also to lay down our lives for the breth“If I then, your Lord and Master," says Jesus, feet, ye also ought to wash one another's feet: for I have given you an example that ye should do as I have done to you. If ye know these things, happy are ye if ye Do them." Oh! that all the disciples of Jesus may ever seek to serve others more than themselves. Bearing one another's burdens may they fulfil the law of Christ, that it may be said of us, as it can be said of Jesus, our perfect pattern ren. have washed your Thy foes might hate, despise, revileThy friends unfaithful prove, Unwearied in forgiveness still, Thy heart could only love." May we be ever ready to pray— Bath. R. D. THE PASSOVER AND THE SUPPER. THE institutions of God's house are for the benefit of his family. They are are not prepared for aliens. In the outer court provision is made for strangers, but not the food of children. A banquet of love is found within for all the honored guests, and chief among the precious viands served for the use and comfort of the family, are the elements of the Lord's Supper. Of this feast all are worthy partakers who belong to the household of faith. There are several points of resemblance between the Passover and the Supper. It was on the night in which the Passover was observed that our Saviour gave the Supper to his disciples as a perpetual memorial until he comes again. It was not by accident or as a happy coincidence that he instituted the Christian feast on that occasion, but with design and to show the mutual relationship and bearing ofthe one upon the other, that it was so ordained. They both speak of blood and deliverance, and stand as memorials of the past mercy and goodness of God. Who are the parties invited--the ho Harbinger, Mar. 2, '63. THE PASSOVER AND THE SUPPER. nored guests? Not Pharaoh and the Egyptians. They had the ordinary bounties of Providence and their idolatrous feasts. The Israelites were the only persons present. They were the chosen people of God. They lived apart from the world. They were his peculiar people, and to them pertained the covenants and promises. They were the subjects of a divine institution, and whatever was peculiar to it belonged to them. In common with the world, they enjoyed the ordinary blessings of of this life, but the higher matters belonging to the house of God others were excluded from and they alone enjoyed. They were not invited, nor would they have been welcomed if they had come. It would have been to them a solemn mockery, an unmeaning ceremony, if they had been present. The Lord's Supper is a feast for the children of God. The palace of the King is open for his family. The door is closed against all strangers and aliens. The enemies of the cross have no privileges there, and it would be a breach of hospitality, an intrusion within the consecrated halls, for any one not invited by the King to come and share in the sacred festivities which belong to the children. If they hate the founder of the feast, why should they sit among his friends? If enemies, why do they partake of the bread which alone is provided for the guests? The world has its feasts, its revellings, and banquets, in which they are "filled with wine;" but those who come to share in the Supper are filled with the Spirit." They hold nothing in common. And while the "true Israel" partake not of the idolatrous feasts of Egypt, so the Egyptians have no right to partake of the symbolic feasts of our Lord. Why should the slaves of sin eat and drink condemnation to themselves in addition to their unrepented and unpardoned acts of transgression during their alien life? There were necessary preparations to be made before the Passover could be observed. It was only under the protection of blood that they were permitted to meet. On the door posts and lintel of their houses the blood of sprinkling was to be found. This was to be put there before they could eat. It was to be their shield and warrant -the countersign of all the initiated. H 93 "When I see the blood I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt." Nothing but this would suffice. Gifts and costly articles would not avail. Official and personal dignity were too cheap. Bribes and presents were despised. The King was himself too rich to ask for anything, for who could add to the treasures of him who owns all things? The angel of retribution only looked on blood, and where this was not found the sword demanded it as a forfeiture - not as an equivalent or atonement. Swift in his flight he recognized the true symbol and passed on, but woe to the house unsanctified ! The first-born was slain there. The table might be spread in the house of an Israelite, the necessary bread, and wine, and bitter herbs might be there, and all decent and proper observances might have been used, but if the blood of sprinkling was not found on the posts of their doors, vengeance would overtake them. They would share the common fate of the Egyptians. And is there nothing here suggestive of the preparation to come to the feast of our King? Shall men approach the table of the Lord, having on it the chosen symbols of his body and blood, without first having their hearts sprinkled from an evil conscience? It is too late to seek for this after the feast is ready and the guests seated. The blood of sprinkling is not found inside the house it must be on the door of entrance. The first is a duty, the last is a privilege. The Lord's Supper is not a means of grace for the unconverted. They come not here for pardon or salvation. Those only should come who are pardoned and saved. It is the feast of reconciliation--of adoption-of sonship. The leaven of wickedness must be removed from the house. Every part of it must be searched as with a candle, so that nothing may be found to pollute and defile. The sword is gleaming over us, and the angel is fulfilling his high mission wherever the guests are present. Cold-hearted professors, think of this! Prayerless men and women, who have a form of godliness, stand in awe! The blood of atonement must be on your hearts. It is a fearful thing to fall at the threshold of the altar-to eat with God's |