[1] We rejoice in every opportunity for the setting forth of Christ's eternal Sonship. We hold it to be an integral and essentially necessary part of the Christian faith.

[2] The reader will note with interest a fact alluded to elsewhere, that in Genesis xi. divers tongues were given as a judgment upon man's pride. In Acts ii. divers tongues were given in grace to meet man's need. And in Revelation vii. the various tongues are all found united in one song of praise to God and to the Lamb. Such are some of the wonderful works of God. May we praise Him with all our ransomed powers! May our hearts adore Him!

[3] I would refer the reader to the following scriptures in confirmation of what has been above advanced on the subject of "the lamp."—Ex. xxvii. 20; 2 Sam. xxii. 29; Ps. cxix. 105; Prov. vi. 23; xiii. 9; Isa. lxii. 1.

[4] I would observe here that the doctrine of the Epistle to the Galatians stands intimately connected with chap. xvi., xvii., and I might add, the important doctrine of Israel's future restoration. We also get the doctrine of justification by faith fully illustrated in chap. xv.

[5] Although I consider Lot the principal object in Abraham's mind, while interceding before the Lord, I do not forget that there is mention made of "fifty," etc.

[6] For a fuller examination and spiritual instruction contained in Abraham's and others' history, see Genesis in the Light of the New Testament; from the same publishers.

[7] It strikes me that we get, in Abraham's journey to Mount Moriah, a remarkable type of the mysterious scene afterwards exhibited at Calvary, when God was really providing himself a lamb. We can have no difficulty in losing sight of Herod and Pilate, the chief priests and scribes, the Pharisees and the multitude, and thus we have none remaining but the Father and the Son, who, in company, ascend the Mount and carry out the gracious work of redemption in the unbroken solitude of that place.

[8] The reader will not, I trust, imagine that the necessity for the work of the Holy Ghost in the regeneration of the children of Christian parents is denied or interfered with. God forbid! "Except a man be born again, he cannot see the kingdom of God." This is as true of a Christian's child as of every one else. Grace is not hereditary. The sum of what I would press upon Christian parents is, that Scripture inseparably links a man with his house, and that the Christian parent is warranted in counting upon God for his children, and responsible to train his children for God. Let any one who denies this interpret Ephesians vi. 4.

[9] It will be said that there cannot be any analogy between the actual removal of people from one country to another and the training of our children. I reply, the analogy only applies in principle. It is perfectly evident that we cannot take our children to heaven in the sense in which the Israelites took theirs to Canaan. God alone can fit our children for heaven, by implanting in them the life of His own Son; and He alone can bring them to heaven, in His own time. But then, although we can neither fit our children for, nor bring them to, heaven, we can, nevertheless, by faith, train them for it; and it is not merely our duty (a poor, cold, and unworthy expression), but our high and holy privilege so to do. Hence, therefore, if the principle on which, and the object with which, we train our children are manifestly worldly, we do, virtually, and so far as in us lies, leave them in the world. And on the other hand, if our principle and object are unequivocally heavenly, then do we, so far as in us lies, train them for heaven. This, my beloved reader, is all that is meant in this tract by leaving our children in Egypt or taking them to Canaan. We are responsible to train our children, though we cannot convert them; and God will assuredly bless the faithful training of those whom He has graciously given us.

[10] There is, I should say, a very serious error involved in a Christian parent's committing the training of his children to unconverted persons, or even to those whose hearts are not one with him as to separation from the world. It is natural that a child should look up to, and follow the example of, one who has the training and management of him. Now, what can a teacher make of a child, save what he is himself? Whither can he lead him, but to where he is himself? What principles can he instill, save those which govern his own mind, and form the basis of his own character? Well, if I see a man governed by worldly principles—if I see plainly, from his whole course and character, that he is an unconverted person, shall I commit to him the training and instruction of my children, or the formation of their characters? It would be the height of folly and inconsistency so to do. As well might a man who desired to make an oval-shaped bullet cast the melted lead into a circular mould.

The same principle applies to the reading of books. A book is decidedly a silent teacher and former of the mind and character; and if I am called to look well to the character and principles of the living teacher, I am equally so to look to those of the silent teacher. I am quite convinced that in reference both to books and teachers, we need to have our consciences stirred and instructed.

[11] Very many content themselves with the assurance that at some time or other their children will be converted. But this is not taking God's ground with them now. If we have the assurance that they are within the range of God's purpose, why do we not act upon that assurance? If we are waiting to see certain evidences of conversion in them before we act as Scripture directs, it is plain that we are looking at something besides God's promise. This is not faith. The Christian parent is privileged to look upon his child now as one to be trained for the Lord. He is bound to take this ground, in faith, and train him thus, looking to God, in the fullest assurance, for the result. If I wait to see fruits, this is not faith. Besides, the question arises, What are my children now? They may be going about like idle, willful vagrants, bringing sad dishonor on the name and truth of Christ, and yet all the while I satisfy myself by saying, I know they will be converted yet. This will never do. My children should be now a testimony for God; and they can only be this by my taking God's ground with them, and going on with Him about them.

[12] The Christian parent may ask, What am I to teach my child? The answer is simple. Teach him only such things as will prove useful to him as a servant of Christ. Do not teach him aught which you know would prove a positive source of defilement or weakness to him should he remain here. We are seldom at a loss to know what kind of food to give our children. We are tolerably well aware of what would prove nourishing and what would prove the reverse. Now, were the instincts of the new nature as true and as energetic in us as those of the old, we should, I am persuaded, be at as little loss to decide in reference to what we should teach our children. In this, as in every thing else, it may be said, "If thine eye be single, thy whole body shall be full of light." If we have a deep sense of Christ's glory, and a sincere desire to promote it, we shall not be left in perplexity; but if our body is not "full of light," we may be assured our "eye" is not "single."

[13] I would, however, desire to remind the children of Christian parents that they are solemnly responsible to hearken to God's holy word, quite irrespective of the conduct of their parents. God's truth is not affected by the actings of men; and wherever one has heard the testimony of God's love, in the death and resurrection of Christ, he is responsible for the use he makes thereof, even though he should not have seen its sacred influence and power exemplified in the life of his parents. I would press these facts upon the serious attention of all children of Christian parents.

[14] "And ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord." (Eph. vi. 4.) There is great danger of provoking our children to wrath by inordinate strictness and arbitrary treatment. We may constantly find ourselves seeking to mould and fashion our children according to our own tastes and peculiarities, rather than to "bring them up in the nurture and admonition of the Lord." This is a very great mistake, and will surely issue in failure and confusion. We shall gain nothing, in the way of testimony for Christ, by moulding and fashioning nature into the most exquisite shapes. Moreover, it does not require faith to train and cultivate nature; but it does require it to bring up in the nurture and admonition of the Lord.

Some, however, may say that the apostle, in the above passage, is speaking of converted children. To this I reply, that there is nothing about conversion in the passage. It is not said, Bring up your converted children, etc. Were it thus, it would settle the whole question. But it is simply said, "your children," which surely must mean all our children. Now, if I am to bring up all my children in the nurture and admonition of the Lord, when am I to commence? Am I to wait till they grow up to be almost men and women? or am I to begin where all right minded people begin their work, namely, at the beginning? Am I to allow them to run on in nature's folly and wildness, during the most important part of their career, without ever seeking to bring their consciences into the presence of God, as to their solemn responsibilities? Am I to suffer them to spend in utter thoughtlessness that period of life in which the elements of their future character are imparted? This would be the most refined cruelty. What should we say to a gardener who would allow the branches of his fruit-trees to assume all sorts of crooked and fantastic shapes ere he thought of commencing a proper system of training? We should doubtless pronounce him a fool and a madman. And yet such an one is wise in comparison with a parent who suspends the nurture and admonition of the Lord until his children have made manifest progress in the nurture and admonition of the enemy.

But, it may be said, we must wait for evidences of conversion. To this I reply, that faith never waits for evidences, but acts on God's word, and the evidences are sure to follow. It is always a manifest proof of infidelity to wait for signs when God gives a command. If Israel had waited for a sign when God said, "Go forward," it would have been plain disobedience; and if the man with the withered hand had waited for some evidence of strength when Christ commanded him to stretch forth his hand, he might have carried his withered hand to the grave with him. So is it with parents. If they wait for signs and evidences before they obey God's word in Ephesians vi. 4, they are certainly not walking by faith, but by sight. Besides, if we are to begin at the beginning to train our children, we must evidently begin before they are capable of giving what we might regard as evidences of conversion.

In this, as in every thing else, our place is to obey, and leave results with God. The moral condition of the soul may be tested by the command; but where there is the disposition to obey, the power to do so will surely accompany the command, and the fruits of obedience will follow "in due season, if we faint not."

[15] It was nature in Barnabas that led him to wish for the company of one who "departed from them from Pamphylia, and went not with them to the work." It was amiable nature, yet it was nature, and it triumphed, for he took Mark and sailed to Cyprus, his native country, where, in the freshness of his Christian course, he had sold his property, in order to be a more unshackled follower of Him who had not where to lay His head. (See Acts iv. 36, 37.) This is no uncommon case. Many set out with a surrender of earth and nature with their respective claims. The blossom on the tree of Christian profession looks fair, and emits a fragrant perfume; but alas! it is not followed by the rich and mellow fruit of autumn. The influences of earth and nature gather around the soul, and nip its beauteous blossoms, and all ends in barrenness and disappointment. This is very sad, and is always attended with the very worst moral effect upon the testimony. It is not at all a question of ceasing to be a saved person. Barnabas was a saved person. The influences of Mark and Cyprus could not blot out his name from the Lamb's book of life, but they did most thoroughly blot out his name from the records of testimony and service here below. And was not this something to be lamented? Is there naught to be deplored or dreaded save the loss of personal salvation? Most despicable is the selfishness that can think so. For what purpose does the blessed God take so much pains and trouble in maintaining His people here? Is it that they may be saved and made meet for glory? No such thing. Saved they are already, by the accomplished redemption of Christ, and therefore meet for glory. There is no middle step between justification and glory, for "whom He justified, them He also glorified." Why, therefore, does God leave us here? That we may be a testimony for Christ. Were it not for this, we might just as well be taken to heaven the moment of our conversion. May we have grace to understand this point, in all its fullness and practical power.

[16] The epistles of Peter develop the doctrine of God's moral government. He it is who asks the question, "Who is he that will harm you, if ye be followers of that which is good?" Now, some may find a difficulty in reconciling this inquiry with Paul's statement, "All that will live godly in Christ Jesus shall suffer persecution." It were needless to say that the two ideas are in perfect and beautiful harmony. The Lord Jesus Himself, who was the only perfect and unwavering follower of that which is good, who, from first to last, "went about doing good," found, in the end, the cross, the spear, the borrowed grave. The apostle Paul, who, beyond all other men, kept close to the Great Original which was set before him, was called to drink an unusually large cup of privation and persecution. And to this moment, the more like Christ, and the more devoted to Him any one is, the more privation and persecution he will suffer. Were any one, in true devotedness to Christ and love to souls, to take his stand publicly in some Roman Catholic district, and there preach Christ, his life would be in imminent danger. Do all these facts interfere with Peter's inquiry? By no means. The direct tendency of God's moral government is to protect from injury all who are "followers of that which is good," and to bring down punishment upon all who are the reverse; but it never interferes with the higher path of ardent discipleship, or deprives any one of the privilege and dignity of being as like Christ as he will; "for unto you it is given, on behalf of Christ [t? ?pe? ???st??], not only to believe on Him, but also to suffer for Him [?pe? a?t??]; having the same conflict which ye saw in me, and now hear in me." (Phil. i. 29, 30.) Here we are taught that it is an actual gift conferred upon us to be allowed to suffer for Christ, and this in the midst of a scene in which, on the ground of God's moral government, it can be said, "Who is he that will harm you, if ye be followers of that which is good?" To recognize and be a subject of God's government is one thing, and to be a follower of a rejected and crucified Christ is quite another. Even in Peter's epistle, which, as we have remarked, has as its special theme the doctrine of God's government, we read, "But if, doing well and suffering for it, ye take it patiently, this is acceptable to God. For unto this were ye called, because Christ also suffered for us, leaving us an example, that we should follow His steps." And again, "If any suffer as a Christian [from being morally like Christ], let him not be ashamed; but let him glorify God in this matter."]

[17] Nothing can be more melancholy than to hear a mother say to a child, "We must not let your father know any thing about this." Where such a course of reserve and double dealing is adopted, there must be something radically and awfully wrong, and it is a moral impossibility that any thing like godly order can prevail, or right discipline be carried out. Either the father must, by inordinate severity or unwarrantable strictness, be "provoking his children to wrath," or the mother must be pampering the child's will at the expense of the father's character and authority. In either case, there is an effectual barrier to the testimony, and the children suffer grievous injury. Hence, Christian parents should see well to it that they always appear before their children, and also before their servants, in the power of that unity which flows from their being perfectly joined together in the Lord. If, unhappily, any shade of difference should arise in reference to the details of domestic government, let it be made a matter of private conference, prayer, and self-judgment in the presence of God; but never let the subjects of government see such a manifest proof of moral weakness, for it will surely cause them to despise the government.

[18] There are many cases in which one finds persons united, who though they cannot exactly be said to be "unequally yoked," are, to say the least, very badly matched. Their tempers, tastes, habits, and views are totally different; and so different, that instead of maintaining a desirable balance (which opposite tempers, if properly arranged, might do), they keep up a perpetual jar, to the sad derangement of the domestic circle, and the dishonor of the Lord's name. All this might be very much obviated if Christians would only wait upon God, and make His glory more their object than personal interest or affection.

[19] It is important for the Christian to bear in mind the words of our Lord Jesus Christ, "If thine eye be single, thy whole body shall be full of light." Whenever I am in perplexity as to my path, I have reason to suspect that my eye is not single; for, assuredly, perplexity is not compatible with a "body full of light." We frequently go to pray for guidance in matters with which, if the eye were single and the will subject, we would have nothing whatever to do, and hence we should have no need to pray about them. To pray about aught concerning which the Word of God is plain, marks the activity of a rebellions will. As a recent writer has well remarked, "We sometimes seek God's will, desiring to know how to act in circumstances in which it is not His will that we should be found at all; if conscience were in real healthful activity, its first effect would be to make us quit them. It is our own will which sets us there, and we should like, nevertheless, to enjoy the consolation of God's direction in a path which ourselves have chosen. Such is a very common case. Be assured that if we are near enough to God, we shall have no trouble to know His will.... However, 'if thine eye be single, thy whole body shall be full of light;' whence it is certain that if the whole body is not full of light, the eye is not single. You will say, That is poor consolation. I answer, It is a rich consolation for those whose sole desire is to have the eye single and to walk with God."

[20] By any means.

[21] The unequal yoke proved a terrible snare to the amiable heart of Jehoshaphat. He yoked himself with Ahab for a religious object; and notwithstanding the disastrous termination of this scheme, we find him yoking himself with Ahaziah for a commercial object, which likewise ended in loss and confusion; and lastly, he yoked himself with Jehoram for a military object. (Comp. 2 Chron. xviii; xx. 32-37; 2 Kings iii.)

[22] Eternal life and its manifestations—first in our Lord, and then in the children of God—being the general line of truth in John's Gospel and epistles, is individual and personal. In Paul's epistles the unity of the saints as baptized by one Spirit into one body, with what flows from it, is brought out. [Ed.]

[23] Has the reader ever pondered Jno. iii. 36? There is marvelous power in it. It completely demolishes two special heresies of the day, namely, universalism and annihilationism. It tells the universalist that "he that believeth not the Son shall not see life," and it tells the annihilationist that "the wrath of God abideth on" the unbeliever. If he "shall not see life," he cannot be restored; and if "the wrath of God abideth on him," he cannot be annihilated.

[24] The clause "Them that look for him" refers to all believers. It does not mean, as some suppose, those only who hold the truth of the Lord's second coming. This would make our place with Christ at His coming dependent upon knowledge, instead of upon our union with Him by the presence and power of the Holy Ghost. The Spirit of God, in the above passage, most graciously takes for granted that all God's people are looking, in some way or another, for the precious Saviour; and verily so they are. They may not see eye to eye as to all the details. They may not all enjoy equal clearness of view or depth and fulness of apprehension; but, most surely, they would all be glad at any moment to see the One who loved them and gave Himself for them.

[25] We shall have occasion, in a future paper, to show that, after the church has been removed to heaven, the Spirit of God will act both among the Jews, and also among the Gentiles. See Revelation vii.

[26] We have no pretensions whatever to scholarship; we are merely gleaners in the deeply interesting field of criticism in which others have reaped a golden harvest. We do not mean to occupy our readers with arguments in defence of readings given in the text; but we feel that there is no use in giving them what we consider to be erroneous. We believe there is no doubt whatever that the true reading of 2 Thessalonians ii. is as we have given it above, "as that the day of the Lord is present." The word e?est??e? can only be thus rendered. It occurs in Romans viii. 38, where it is translated "things present." So also in 1 Corinthians iii. 22, "things present;" chapter vii. 25, "present distress;" Galatians i. 4, "present evil world;" Hebrews ix. 9, "time then present."

[27] Some have considered that the hinderer or hindrance was the Roman empire; others that it is the Holy Ghost in the church. To this latter we have inclined for many years, though it may be there is a measure of truth in the former. This, at least, we know from other parts of Scripture, that ere the lawless one appears on the scene, the church will have been safely and blessedly housed in her own eternal home above—her prepared place. How precious the thought of this!

[28] The English reader should be informed that, in the entire passage, John v. 22-26, the words "judgment," "condemnation," "damnation," are all expressed by the same word in the original, and that word is simply "judgment," ???s??, the process, not the result. It is much to be deplored that our Authorized Version should not have so rendered the word throughout. It would have made the teaching of the passage so very much clearer. It is with extreme reluctance that we ever venture to touch our unrivalled English Bible, but it is, at times, absolutely necessary for the truth's sake, and for the sake of our readers. As to the rendering of verse 24, it really comes to the same thing whether we say "condemnation" or "judgment," inasmuch as if there be judgment at all, its issue must be condemnation. But why not be accurate?

[29] Contrast with this reluctant departure His ready entrance into the tabernacle in Exodus xl.; and into the temple, 2 Chron. vii. 1. No sooner was the habitation ready for Him, than down He came to occupy it, and fill it with His glory He was as quick to enter as He was slow to depart. And not only so, but ere the book of Ezekiel closes, we see the glory coming back again; and "Jehovah Shammah" stands engraved in everlasting characters upon the gates of the beloved city. Nothing changeth God's affection. Whom He loves, and as He loves, He loves to the end. "The same yesterday, to-day, and forever."

[30] We do not, by any means, restrict the application of the "talents" to direct, specific, spiritual gifts. We believe the parable takes in the wide range of Christian service: just as the parable of the ten virgins takes in the wide range of Christian profession.

[31] It is, we are aware, a question among the expositors, whether the events detailed in Revelation vi.-xviii. will occupy a whole week or only a half. We do not here attempt to offer an opinion. Some consider that the public ministry of John the Baptist and that of our Lord occupied a week, or seven years, and that in consequence of Israel's rejection of both, the week is cancelled, and remains yet to be fulfilled. It is an interesting question; but it in no wise affects the great principles which have been before us, or the interpretation of the book of Revelation. We may add that the expressions "forty and two months"—"twelve hundred and sixty days"—"time, times, and the dividing of time" indicate the period of half a week, or three years and a half.