THE COMMON TESTIMONY.
"All these worketh that one and the self-same Spirit." -- 1 COR. 12:11.
"To us there is one Lord Jesus, by whom are all things, and we by Him." -- 1 COR. 8:6.
HITHERTO I have only spoken of the diversities of the Gospels. We have seen that these variations throughout are part of a Divine purpose, the appointed and appropriate means for affording a fuller revelation of the manifold relationships of the One Lord. And though to some this is an offence, as other acts of the same "wise God," to them that are called it is a sure corner-stone. But from what is distinctive I would now turn to speak of what is common to all the Four Gospels. For if what is peculiar to one or other of them has ever its own purpose, and is instructive as revealing the special experiences of this or that relationship of the One Elect; what is common to all is not less instructive, as shewing those experiences which must attend the Head and His members in each and all their relationships. For some things come upon us, as upon Christ, as sons of Abraham, some on us as servants, some as Adam's children, and some as sons of God. But some trials and joys there are which are common to the elect in every relation, which must be our experience, whether as sons of Abraham, or Adam, or as servants, or as sons of God. These experiences, which belong to us in all our relations, are the burden of that testimony which is common to all the Four Gospels.
What is this common witness? Not His birth, not His age, not His baptism, fasting, or transfiguration; but the cross and resurrection, the death of the flesh, the life of the spirit; the sufferings of Christ, and the glory which should follow. Out of countless acts and words of Jesus, death and resurrection is chosen to be the great subject for the common testimony. The Son of Abraham suffers and dies: the Servant of God suffers and dies: the Son of Man suffers and dies: the Son of God suffers and dies. The Son of Abraham rises: the Servant of God rises: the Son of Adam rises: the Son of God rises.
The Church is "in Christ" (Eph. 1:1, 3, 4, 6, 7, &c.). He is the Head, we the members (1 Cor. 12:12). He that saith He abideth in Him ought to walk even as He walked (1 John 2:6). Other things, therefore, may be doubtful, but this is sure: the cross and resurrection must be ours, if we are His. Other things may vary. One is a prophet; one has tongues; one has knowledge; one the gifts of healing. But as the body is one, and hath many members, so also is Christ, for by one Spirit are we all baptized into One Body. And then, though of all it cannot be said that they preach with Christ, yet of all without any exception it is true that they are "crucified with Him" (Rom. 6:6; Gal. 5:24), of all, that they are "risen with Him" (Col. 2:12; 3:1), of all that they must "suffer with Him, that they may also be glorified together" (Rom. 8:17). It cannot but be so, for "we are no more twain," He in us, and we "in Him."
Would to God this union of Christ and His members were understood. Then the lesson of the cross would not as now so often fall on heavy ears. "In Christ Jesus," -- "Surely not in vain, (as another has said,) does this language recur so frequently, on so many different occasions. No mere external relation, as being members of the visible body called by His name, exhausts the inwardness of the words, 'in Christ.' It stands there in deep simplicity, yet opening the hidden mystery of union with Christ, and of the reality of our dwelling in Him, and He in us. It is not any unity of will, though worked by Him; no mere conformity of mind, though by Him wrought; no act of faith, casting itself on His mercy; no outward imputation of righteousness; no mere ascription of His perfect obedience in our stead; no being clothed upon, as people speak, with His righteousness; not being looked upon by the Father as in Him: none of these things come up to the reality of being 'in Him.' And why, when Scripture speaks of being 'in Him,' speak of 'being regarded as in Him?' Why, when Scripture speaks of being 'clothed with Him,' speak of having His righteousness cast around us to interpose between our sins and the sight of God? Why, when Scripture talks of realities, talk of figures? No, there is a reality in this Scripture language, which is not to be exchanged away for any of these substitutions. As we are 'in Adam,' not merely by the imputation of Adam's sin, but by an actual community of a corrupt nature, derived to us from him by our natural descent from him, so that we have a sad share in him, as having been in him, and being from him, and of him, bone of his bone and flesh of his flesh; so, on the other hand, are we 'in Christ,' not merely by the imputation of His righteousness, but by an actual, real, spiritual, origin from Him, not physical, but still as real as our descent from Adam. As we are really 'sons of man' by physical birth, so are we as really and as actually 'sons of God' by spiritual birth; sons of man by being born in Adam, sons of God by being members of Him who is the Son of God." (Scriptural Views of Holy Baptism, pp. 116, 117.)
Let us turn then to His cross, not only with the joy of faith, as seeing how for us sin was judged, and man brought nigh to God in Christ Jesus; but looking on it as a thing to be attained to, and as desiring in the Spirit each according to our measure to apprehend what we are apprehended for. I only note the common witness, that therefore which is the elect's common portion, whether as sons of Adam or Abraham, as servants, or as sons of God.
Here is the common testimony. In all the Gospels Christ is betrayed by one (Matt. 26:21, 47; Mark 14:18, 43; Luke 22:21, 47; John 13:21; 18:3), denied by another follower (Matt. 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:17-18, 25-27): in all, a disciple is near Him, striving instead of yielding, attempting to escape the cross by a carnal appeal to human energy (Matt. 26:51; Mark 14:47; Luke 22:50; John 18:10): in all, He is judged by the Priests, and Scribes, and Elders (Matt. 26:57; Mark 14:53; Luke 22:54, 66; John 18:13, 24): in all He is condemned by Pilate, that is the great of this world (Matt. 27:2; Mark 15:1; Luke 23:1; John 18:28, 29): in all Barabbas, who was imprisoned for sedition, is preferred before Him (Matt. 27:21; Mark 15:11; Luke 23:18; John 18:40): in all He is crucified, and numbered with transgressors (Matt. 27:35; Mark 15:25; Luke 23:33; John 19:18): in all He is stripped, and His raiment is taken from Him, and parted among His murderers (Matt. 27:35; Mark 15:24; Luke 23:34; John 19:23, 24): in all He dies (Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30): in all He has a grave prepared by others (Matt. 27:59-60; Mark 15:46; Luke 23:53; John 19:40-42): in all He rises, and as risen speaks and walks with men (Matt. 28:6; Mark 16:6; Luke 24:6; John 20:18-21).
As He is, so are we in this world; and though many a step is trod by the elect before he reaches the death of self and resurrection, yet this is our goal, for this we look, this is the end to be pressed to, yea with great longings; "that we may win Christ, and be found in Him; that we may know the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death, if by any means we may attain to the resurrection from the dead" (Phil. 3:10, 11). And though with us, even as with Him, if Christ be formed in us, there will first be increase in wisdom and stature here: and then a sitting with the doctors, hearing and asking questions, -- for babes in Christ yet talk with doctors, in a way never repeated after heaven is opened to us; -- though these steps come first, and baptism, and prayer, and fasting, and temptation, and preaching, and many labours; and many a weary hour with disciples and the men of this world, and many a lonely night when God only is witness to our cries and tears and sighings; and hours of joy too when babes believe, and when our faces shine, and the departed seem very near to us, and we are for a moment transfigured with the light of coming glory; -- though all this must precede the cross, yet it shall come at last, if only through grace step by step we follow onward whither the Spirit leads us. By little and little, if we walk in the Spirit, the cross is reached, even as by little and little, if we walk in the flesh, it will be removed from us. He who for us hung there reached it not at a step, but by many stages, by common and little and every-day acts of truth and faithfulness; even as they who brought Him to it did so in like manner, by common, little, every-day sins; one because he would sell the truth to gain a little money; others to quench the light which judged them; others, through fear of man, yielding to popular outcry, dreading not to be accounted Caesar's friend; others, as those who pierced Him, simply in the way of trade, without the slightest personal grudge or quarrel with Him. Each in his way, a step at a time, crucifers and Crucified, reached the cross; they by sparing, He by sacrificing, self in all things. For it can be shunned. Had He never spoken to strip deceivers bare, had He deserted His post, had He exposed Judas, had He prayed for the legions of angels which wait to serve the elect, had He used the might of this world, had He never called disciples, the cross might have been escaped, and man might have remained, living out his life of Adam, with such things as earth gives, but without a better kingdom. But it could not be so, for He came to do the Father's will, through death to lift man to the place of the Son even in the Father's bosom. So the corn of wheat fell into the ground, and abode not alone, and has sprung up to bear much fruit.
And so with us. If we seek our own, Christ's cross may still be missed. But if like Him we seek in all things to do the Father's will and not our own, content through toil, prayer, and fasting, to follow step by step, then the common witness of the Gospels shall in due time be fulfilled in us also. Some of our brethren who have eaten of our bread shall betray and some deny us; while some with honest love, yet carnal, shall strive if it may be by human energy to save and free us here; and Priests shall sit in judgment on the Lord and His anointed, and the Rulers condemn us that they may be Caesar's friends; and they who fight for freedom even by sedition shall be preferred before us; and we shall be exposed a spectacle to men and angels: and though we may have covered the nakedness of others, ours shall be seen and mocked, while our enemies shall clothe themselves with that they take from us. And this shall be seen by all; for though few even of those we love see the elect transfigured and submitting in the garden, all see the bitter cross; it is meant to be seen, to shew man's rightful lot, even while it shews the love of Him who from such dishonour will lift man to everlasting glory. So we shall die, and be laid low, and yet rise, and speak to men in the power of a life which is not of this world; though by nature sons of men, now declared to be the sons of God according to the Spirit of holiness and by the resurrection from the dead. For this was wrought in the Head: it must be therefore the lot of those who through grace grow up to be conformed to Him in all things.
Such is the common witness. The four living creatures, speaking out of the depths of God's sanctuary, here speak but one language. For the veil, whereupon they are wrought, is rent from the top throughout; and, in its rending, their forms must needs be rent also. (The veil was covered with cherubims. We read, "Thou shalt make a veil of blue, and purple, and scarlet, and fine-twisted linen, of cunning work; with cherubims shall it be made" (Exod. 26:31; 36:35). This veil, St Paul expressly tells us, represented "Christ's flesh" (Heb. 10:20). And we are members of His body, "of His flesh, and of His bones" (Eph. 5:30).) Blessed be God that so it is, for until the cherub-covered veil is rent, the way into the holiest cannot be open to us. Till it is rent we stand without in the first tabernacle, still among shadows, the figures of the true. But the four-fold witness is agreed. The veil with its cherubim must be rent. The four living creatures bear but one testimony. And the "three that bear record on earth," -- in all a seven-fold witness, -- "these three also agree in one" (1 John 5:8). The Spirit, and the Water, and the Blood, answer from earth to heaven, sealing the same witness of death and resurrection.
Thus answers the Spirit in the Church: -- "I believe in God the Father Almighty, and in Jesus Christ, His only Son, our Lord; that He was conceived of the Holy Ghost, and born of the Virgin Mary, and suffered under Pontius Pilate; that He was crucified, dead, and buried; that He descended into hell; that He rose again from the dead the third day; that He ascended into heaven, and sitteth at God's right hand, from whence He shall come to judge the quick and the dead." Such is the Spirit's witness. Such is our faith touching the Son. Such, therefore, is our faith touching those who in Him are sons also. I believe that they who are sons must be conceived, not of the will of the flesh, nor of the will of man, but of the Holy Ghost. I believe that they must be born, not of the mother of harlots, but of a virgin (2 Cor. 11:2; Rev. 19:7), whose name is well called Mary, for she hath known bitterness. I believe that they must suffer; nay more, that for God's true sons there are but few steps between their birth and some suffering. I believe that they must bear the cross, and die, and lie in the grave, and be raised, and in due season ascend to heaven. I believe they must return to earth to judge the quick and the dead, for "the saints shall judge the world;" nay, it is written, "they shall judge angels" (1 Cor. 6:2, 3). It is the Spirit that beareth witness, and the Spirit is truth. He that believeth hath in himself the witness. And though some things may vary, this is sure for all God's sons: this is our faith: would that it were our experience also.
The Water speaks the same, as with another seal assuring us of this same truth of death and resurrection. For why are we baptized? "Know ye not," says Paul, "that so many of us as were baptized into Jesus Christ were baptized into His death? We are buried with Him in baptism, wherein also we are risen with Him, through the faith of the operation of God, who hath raised Him from the dead" (Col. 2:12). For the water is a mystic grave: and we do not bury live things but dead things; and our old man is buried there in hope of resurrection. Therefore it is said again, "We are buried with Him by baptism into death, that like as Christ was raised from the dead, even so we should walk in newness of life. For if we have been planted together with Him in the likeness of His death, we shall be also in the likeness of His resurrection" (Rom. 6:3-5). Thus baptism is our profession of death and resurrection: from it Paul can answer, "If the dead rise not, why are we then baptized for dead?" (1 Cor. 15:29). Circumcision told no such story. In that sign of a bygone age, when man in the flesh, the carnal seed of the believer, was taken into covenant, there was only "the putting away of the filth of the flesh" (1 Pet. 3:21); for it was yet a trial of the flesh, whether man in the flesh could be cleansed and fitted for the Lord's presence. But now in baptism it is "the putting off of the body of the sins of the flesh" (Col. 2:11). It has been proved that flesh and blood cannot inherit the kingdom: that not "its filth" only must be "put away," but that "the body of sinful flesh," because it is sinful, must be "put off" to gain a better resurrection. Thus does the Water also witness that the elect must die, that our appointed calling is to death and resurrection.
The Blood repeats the same. For as oft as we drink it we do shew forth the Lord's death until He come. The corn is bruised, the grape is crushed, to make the bread and wine. And sharing this bread and wine, many corns and yet one bread, many grapes and yet but one chalice, -- we represent that common life which is ours when we are bruised that we may be truly one in Christ Jesus. Life is through death; and this is true in Him and in us. So speaks the Blood, even as the Water and the Spirit. Nay more. Brought through the waters, like Noah, the death of the flesh becomes to us far more than mere testimony. Now it is meat also for the elect. In the world before the flood, before resurrection-life is known or reached by us, we feed on the fruits of the earth, those fruits of righteousness, which, whether in Christ or in ourselves, naturally afford man some satisfaction. As yet the death of the creature is no satisfaction to the elect, though God is satisfied, and we are clothed thereby. God's fire may fall and consume the oblation, but we are not partakers with Him. It is otherwise when resurrection-life is apprehended. Then the death of the creature is not only a witness, but it affords us food: the elect also can find satisfaction in it. They too can now rejoice in the giving up of life, and great is the strength which the spiritual man derives from the meat which is thus given to him. (Compare Gen. 1:29, where we read of man's food before the flood, with Gen. 9:3, where the grant of the flesh of beasts is recorded. When God's religion was in the flesh, it was part of the true religion to eat flesh, as in the Offerings, to witness our satisfaction in the death of the creature. Vegetarianism is only one sign among many of the age we live in, when the attempt is, if possible, to blink the curse, and to forget death and resurrection.)
If these things are so, then have we, who profess to believe, deep cause for humiliation; for while we all proclaim the cross, few of us shew faith in it by being crucified by it to the world and the world to us. Another has said, "The boast of our day is that Christ crucified is preached. But is He, even in this one respect, fully preached, or the doctrine of the cross fully apprehended? Let the walk of those who make the boast answer. It is not insinuated that such are chargeable with licentiousness or immorality. But are they therefore not chargeable with 'walking after the flesh,' and 'making provision to fulfil its desires?' In the multitude of particulars it is difficult to make a selection. But what then is the high regard in which blood, and ancestry, and family connexion, are held by some? What is the regard to personal appearance and dress in others? What the attention to ease and comfort, and oft-times profuse expenditure, not to speak of actual luxuries, in the arrangement of the houses, tables, &c., of almost all? Is all this, and a thousand things too numerous to particularize, consistent with reckoning ourselves dead as to the old or natural man? Is this what the Scriptures intend by crucifixion of the flesh? Alas! full well do many of the professing Christians of our day shew that they are but half taught the very doctrine in which they make their boast: that they have but half learned the lesson which even the cross teaches. They have learned that Christ was crucified for them, but they have not learned that they are to be 'crucified with Him;' or they have found an explanation for this latter expression in the imputation of His death for our justification; a part of the truth, but not the whole; for in vain in this explanation of the words should we seek an answer to the objection which the Apostle anticipated. Yea rather that objection is confirmed by it, for it is nothing else than making the cross the reprieve of the flesh from death. And then when death itself comes to give the refutation to this creed, and to shew that the Christian is not saved in the flesh, then is the effect of this half-learned lesson seen. For, instead of welcoming death as that of which his life has been the anticipation, the execution of that sentence on the flesh, which, since he has known Christ as crucified for him, he has learned in its desert, and has been continually passing on it in mind and spirit, the dying with Christ daily, the 'being planted in the likeness of His death,' -- instead of being enabled in this view actually to glory in his infirmities, in the weakness, yea, and the dissolution of the flesh, and like the victim found on the arrival of the executioner to have anticipated the end meditated for him, being found of death dead, -- he is scarcely resigned to die, and impatient of suffering in the flesh. And why? Because that truth which the cross of Christ was designed to teach, he never distinctly understood, or rather experienced -- namely, that salvation is not in the flesh, but in the Spirit; not from death, but out of it; not the reinstating of the old nature, but the conferring of a new, by the dying and rising again with Christ." (Burgh's Tracts, On Preaching Christ: Christ in His Death. Pp. 5, 6.)
But this doctrine finds little acceptance. What pleases? "If you wish to please," so said one who knew the world, "you must make men pleased with themselves: they will then be pleased with you." (Lord Chesterfield.) But the cross is meant to make men displeased with themselves, to humble and abase them. How then can it be so preached as to please all men? A way has been found. Let us say to men, Thank God you are not like others. You hold the true doctrine of salvation by faith in Christ's sufferings, You are not like those deluded creatures who think to be saved by works or feelings. You are not like those Papists, or High-Churchmen, or Dissenters, just as the case may be. Let us thus by implication, while preaching even truth, lay to men's souls the flattering unction that they whom we address are not as other men, and they will be well pleased. And having by us been pleased with themselves, they will be pleased with us in return, and the truth shall seem to have acquired many friends. But let the true cross be brought before men, the death of self in all its forms, the end of our righteousness and strength and will as sons of Adam; let us shew that participation with the sufferings of Christ into which the Holy Ghost leads us, -- the deep joy there is even in the midst of outward sorrows in the putting off of old Adam, -- the life in things that are unseen, in righteousness, joy, and peace, which takes away even the desire to have something or to be something here; let this be preached in life and word, and we shall find the offence of the cross remains, now as of old a stumblingblock, not least to those who thank God that they are "not as other men."
The fact is that we live in a day when the cross as it bears upon our life is very generally condemned as the exploded folly of a less enlightened age. It is possible, so a popular preacher has lately expressed it, "to make the best of both worlds." The Christian now can shew the heathen how to get more out of this world than they knew before; not resurrection, but power in the flesh; not the Holy Ghost, but learning and wealth; not Christ at God's right hand, and we in Him, but discoveries, blessings, and institutions here. Christ and His Apostles lost this world. They could not, or did not, make the best of both; but, we in wiser days can gain both worlds. So the aim is a walk of faith, so as not to exclude a walk of sight; heaven perhaps some day, but at all events, a better home, a safer resting-place on this side death. The old Church said, Christ suffered, and His saints must suffer. The new gospel is, Christ died in the flesh that we may live in it. Mortifications therefore, and crosses, and fastings, are a mistake. The lot of the Head and the members may differ very widely. It is true He suffered and died, but we know that cross was for us: why should we bear what He once bore for us? This is the cross which condemns the flesh preached as its reprieve, and as the excuse for carnal and careless walking. Oh cunning lie of the devil, to cut us off from Christ, to make Him and His members not one body; as if we could indeed be His, and miss the cross; as if the improvement of the fallen creature, and not its death, were our appointed calling. Such a religion, "the way of Cain" (Jude 11), cultivation of the creature instead of death, fruits of the earth offered as if neither sin nor the curse were working in it, -- such a religion will generally please, though even here, if God has the best, the devotee will not escape censure from some who boast to be the spiritual. But let there be blood, a life poured out, -- "for the blood is the life," -- let there be the yielding to death of what is animal in us, -- let there be self-judgment, intellect judged, this is rank superstition, treason against Him who made or permitted the creature to be what we now see it. We are not in Eden, but in a groaning world: explain it as we will, death is here; a curse works in us. But our religion shall forget both the sin that has caused this, and its judgment; good fruits of the fallen creature shall be a sufficient offering. So thought Cain; so think his children; but their offering lacks the flame. And though some of the most beautiful exhibitions of good fruits, now as of old, are to be seen on Cain's altars; fruits most sweet in their true place, as an adjunct to the blood of the lamb, and as such accepted; for in the Meat-offering God will have fruits offered where there has first been the blood of the Burnt-offering (see Leviticus 2); yet are Cain and his seed angry with their brothers who confess the curse by a death of the flesh in hope of resurrection.
And even true Christians stumble here. Like Martha we say, "Lord, if Thou hadst been here, my brother had not died" (see John 11:21, 25-27). We think if Christ were with us, death and sorrow would not come; if He were here, we should escape the curse. To such thoughts His answer is, "I am the resurrection; believest thou this?" She saith unto Him, "Yea, Lord, I believe that Thou art the Christ, the Son of God." Christ says, "I am the resurrection; believest thou this?" and we reply, "Yea, Lord, Thou art the Christ;" a good confession, but not the answer to the Lord's question. If we really believed Him to be "the resurrection," we should understand that there must first be death, for without death there can be no resurrection. Thus, "I am the resurrection," would answer our thought, "Lord, if Thou hadst been here, my brother had not died:" but with Martha we can only say, "Yea, Lord, we believe that Thou art the Christ, the Son of God." "And when she had said this, she went her way, and called Mary;" a secret consciousness that the subject was beyond her leads her to call others; even as to this hour, "I am the resurrection," the Church's life in Christ, her blessed privileges through death and resurrection, often drive God's children away from Christ to brethren, to conceal the lack of communion which makes His words too high and painful to us.
But I must conclude. Happy are they to whom the cross of Christ is not a rock of offence, but a most sure corner-stone, who in the ancient faith of saints, still believing those oft-repeated words, -- "He was born, He suffered, He died, He rose," -- can yet be content to add as the conclusion of such a creed, "I look for the resurrection of the dead, and the life of the world to come." Time was when "with great power the Church bore witness to the resurrection," for of "the multitude of them that believed, none said that ought that he possessed was his own, but they had all things common." Then "as many as were possessors of lands and houses sold them, and distribution was made to every man, as he had need" (Acts 4:33-35). And whence all this? He whom they had walked with upon the earth, He who loved them even unto death, was cast out of this world. They knew He was Lord of heaven: and they longed to be like Him; sharing with Him His portion here, as sacrifices for others; sharing with Him His blessed hope. But the path was hard for flesh and blood: false brethren made it harder. Soon the first love waxed cold. And soon as saints forgot their hope, they began to improve the world that is, that they might improve their own lot in it. Thus, the Church's temptation, even as her Lord's, has ever been to anticipate her future glory in a fallen world, to seek a home in a creation yet tainted with the curse. Let her remember that sackcloth is her clothing here (Rev. 11:3). Christ's crown and purple robe were the gift not of His Father, but of His murderers. If the Church be crowned and in purple in this world, let her see to it, and ask, -- Is she truly adorned by these things, or is she mocked by them?
"Let us therefore, as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. For our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Phil. 3:15-21).
Yet one word. These pages may fall into the hands of some who as yet are not at peace with God. To such, even as to believers, my testimony is of Christ Jesus. Him hath God exalted to be a Saviour. Our real misery is that we do not know either ourselves or God. Of ourselves we have good thoughts; of Him, hard thoughts. Christ's life and death meet this: they bring proof that there is no hope for man in himself -- every hope for him in God his Saviour. God, however, as He is the true God, can only deal with realities. He occupies Himself with what really is. We must therefore come to Him as we really are. Come to Him, pretending to be what you are not, and there can be no true peace. For God will not deal with you on the ground of pretences. Come to Him as you really are: God will go with you to the very bottom of your misery, and, because He is God, has grace which will meet your every need. Trust Him, and you have peace. Doubt Him, and trust yourself, and you can have no peace, though every ordinance in the world may have been observed by you. "He that believeth on the Son of God hath the witness in himself. He that believeth not God hath made Him a liar, because he believeth not the witness which God gave of His Son. And this is the witness, that God hath given to us eternal life, and this life is in His Son" (1 John 5:10, 11).
Praise ye the Lord. Praise God in His sanctuary: praise Him in the firmament of His power. Praise Him for His mighty acts: praise Him according to His excellent greatness. Praise Him with the sound of the trumpet: praise Him with the psaltery and harp. Praise Him with the timbrel and dance: praise Him with stringed instruments and organs. Praise Him upon the loud cymbals: praise Him upon the high-sounding cymbals. Let everything that hath breath praise the Lord. Praise ye the Lord.
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