[PE335]
PRAISE

Very appropriate to Reunion Day have been the many references by the various brethren who have preceded me to our union with Christ. Our remarks will also follow this same line. We call your attention to the words of Psalm 139, verses 14, 15 and 16. "I will praise thee, for I am fearfully and wonderfully made; marvelous are Thy works, and that my soul knoweth well. My substance was not hid from Thee when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being imperfect; and in Thy book all my members were written, which in continuance were fashioned when as yet there were none of them."

This passage has furnished the text for many, many sermons. The usual application has been on this wise-that the Psalmist was here referring to the marvels of the human body, the wonderful organism, and the beautiful harmony with which all of its parts act together. If we were to take a few statements from these verses, they might seem to sustain this significance. When he says, I will praise thee, for I am fearfully and wonderfully made, surely that is true of the human body. When he says "marvelous are Thy works and that my soul knoweth right well," we could not doubt the fitness of applying that to the human body. But we are learning that we are not justified in making any application of a verse in the Bible unless that application would agree, not only with isolated parts of that statement, but with the context as well, and, when we consider the context here, we are satisfied that no reasonable application could be made to the human body.

When we read, "my substance was not hid from Thee when I was made in secret, and curiously wrought in the lowest parts of the earth," it is quite evident that the last part of the verse does not apply to the human body, unless it could be true of some one born down in a coal mine. When we read, "in Thy book all my members were written which in continuance were fashioned, when as yet there was none of them," [PE336] we cannot imagine this to relate to the human body; that God had a book in which he wrote down, two eyes and two ears, eight fingers and ten toes, etc. It seems to me there is some deeper some greater and more important significance to these words than that.

We understand that the significance of these verses can only be grasped as we begin to understand something about this wonderful union with Christ. We do not always mean the same thing when we speak of the body of Christ. Sometimes when speaking of the body of Christ we mean the human organism that Jesus possessed while here on earth; that body which he sacrificed in our behalf; that body which he made an offering for sin. That is very properly spoken of as the body of Christ. In the second place, we sometimes use the expression to describe the glorious body Jesus has had since his resurrection, his heavenly, spirit body, that body which enables him to be the express image of the Father's person, the divine body. Then we sometimes use the expression, body of Christ, in a mystical sense, not referring to the physical body which Jesus had and which was crucified upon Calvary, nor to the spiritual, heavenly body which he has had since his resurrection; but to those who in a mystical, figurative sense are represented as constituting his body because they resign self, their wills, their lives to Him, desiring henceforth to do what he would have them do and to be what he would have them be.

We find this thought running through the New Testament writings. Remember how the Apostle Paul, before his conversion, was on the way to Damascus to apprehend the Christians there, and how there shone about him a wonderful light, above the brightness of the sun at noonday, and he heard the heavenly voice saying, "Saul, Saul, why persecutest thou me?" You remember Saul cried out, "Who art thou, Lord?" And the reply was, "I am Jesus whom thou persecutest." We remember also the Apostle's words, "Lord, what wilt thou have me to do?" The Apostle might have answered something like this, "Well, Lord Jesus, this is a surprise to me. I heard that you had been crucified and buried and that your disciples circulated the story that you had been resurrected, declaring that you ascended to the right hand of the heavenly Father. I thought it was a mistake and that they were impostors. I am glad to recognize you as my master, but, O Lord Jesus, there is something strange in the remark you have just made to me. You say, 'Why persecutest thou me?' Jesus, I have never persecuted you. You know that while here on earth my hand was not put forth in any attempt to injure you. It is true that, since your death, I have been persecuting some of those exercising faith in your name, some of those preaching your doctrines, but, Jesus, I never persecuted you-why charge me with that." [PE337]

I can imagine Jesus responding if Saul had made such a statement, "Why, Saul, do you not know that every one who has accepted me as their Lord and Head, and who have been willing to follow in my footsteps, have become a part of me? Do you not know that since they surrendered their own wills, their lives, their privileges, they have become absorbed as a part of me, and whoever persecutes them persecutes me? Saul, it is not Stephen and those other disciples, but me you have been persecuting." Practically this same thought was expressed by Jesus on another occasion, when he said, "He that receiveth you receiveth me."

It seems, dear friends, that the force of this statement by Jesus never left the Apostle Paul, and his writings are permeated with the thought of the union of believers with the great Lord and Master. He declared, "I live, yet not I, but Christ liveth in me," the thought being that believers become a part of Christ, and the spirit of the Master works in these. This thought is expressed in great detail by the Apostle in the 12th chapter of 1st Corinthians. He there refers to Christ as the head and the church as the members of His body, and he says elsewhere that Christ is the head of the church which is His body. Again he says, "Ye are the body of Christ and members in particular." In this 12th chapter of 1st Corinthians referred to, the Apostle, by various comparisons and illustrations, endeavors to impress this idea that Christ is the head and the church His body.

I would understand, dear friends, that is one reason why the Apostle changed his name from Saul to Paul. In the Hebrew language, where we speak of the initial letter of a name or word they would call it the head. As we read in Genesis that in the beginning God created the heavens and the earth, the same word means both head and beginning. So the letter S at the beginning of Saul's name was really the head of the name. Shortly after his conversion he cut that S off and put P in place of it. What was his object? I imagine the Apostle wanted to show that he had a new head. I can imagine him meeting a former acquaintance who would say, "How are you, Saul, glad to see you. It is quite a time since I met you." And the answer would be, "I am not Saul, I am Paul." "What, are you not the man who used to live down at Tarsus?" "Yes, I am the same one." "Well, your name was Saul there." "Yes , but it is Paul now." "What made you put a new head to your name?" We imagine he would say, "I have not the same head that I used to have. I had a head of my own, desires, ambition and hopes of my own, but it is all changed now. Jesus Christ is my head, and the one I look up to as a member of his body, to indicate which I have a new head to my name."

This, then, is the thought which we find in so many statements in [PE338] the New Testament. For instance, in Rev. 20:4 we read, "I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God." Did he refer to actual decapitation? We would not think so. If so, Stephen, that noble Christian martyr, was left out of that class, and all others not actually beheaded. It would not include John and Peter. We only for a definite fact know of two Apostles who were beheaded-namely, James and Paul. Surely this statement by the Revelator does not mean that all others except Paul and James are omitted. We do not think this refers to the taking of the literal head from the body by violence, but reference is made to those who in this figurative sense behead themselves by giving up their own heads and taking Jesus for their head, that new head, that wonderful head. It is such who are to reign with Christ in due time. This relationship is spoken of as the mystery in Ephesians 3, beginning at the 3rd verse, "How that by revelation he made known unto me the mystery, as I wrote a fore in few words, whereby when ye read ye many understand my knowledge in the mystery of Christ." He refers to a certain mystery about Christ and wanted them to know the special reason why he had such knowledge in this mystery, the reason being that God has granted him some peculiar and wonderful revelations upon the subject. Those began when Jesus intercepted him on the road to Damascus, and he shows how in other ages this knowledge was not made known, as it was then being revealed to his holy Apostles and prophets by the spirit. People in other ages had known something about the coming of Messiah, but they did not understand this matter, that those who would follow in the footsteps of Jesus would now have fellowship in this Christ. This was not made known in other ages, that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel. Coming to the 9th verse, we read, "and to make all see what is the fellowship of the mystery which from the beginning of the world has been hidden in God." We see, here is a great mystery which many professing the name of Christ know nothing about. Some tell us there are no mysteries in the Bible. Any who say that cannot have studied the Bible very seriously or carefully, or exercised his reason in doing so. The Bible is full of things about this mystery.

In the next chapter, the 2nd of Ephesians, verse 15, he tells us that Christ is "to make in himself of the twain one new man, so making peace." Christ was going to make in himself a new man. What could he mean by this? There is a peculiar thing about this new man. It was going to be a new kind of man; a man made up of many individuals. "The twain" refers to two classes-namely, those following in the footsteps of Jesus from among the Jews, and a second class who would [PE339] become his followers from amongst the Gentiles-and of these twain he would make in himself one new man, thus making peace. While spoken of as one individual, yet many individuals compose this new man. Jesus is the head and the church the members of the body. The Apostle speaks of this again the 4th chapter of Ephesians, verses 11 to 13, saying, "And he gave some apostles and some prophets, and some evangelists and some pastors and teachers, for the perfecting of the saints for the work of ministry, for the edifying of the body of Christ." The word edifying means to build up. The Apostles were provided for the building up, for the erection of the body of Christ, and this has occupied hundreds of years. "He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints for the work of ministry, for the edifying of the body of Christ, until we all come in the unity of the faith unto a perfect man." The thought is not that each is to become a perfect man, but the various members of that class are to be developed until together they all come in the unity of the faith, unto a perfect man, unto the measure of the stature of the fullness of Christ.

Suppose, dear friends, we illustrate it this way: Imagine a great head held up, which will represent the Lord Jesus. Suppose we take a piece of flesh and stick it up near the head for the neck, and then we put on another piece on each side, and still more pieces, and put bones inside, and put in lungs and heart and blood vessels, and muscles, until we have a complete man. This is really the picture of the manner in which this new man is being built up, member by member. This picture the Apostles gives us as the work of the whole 1,900 years. How appropriate that the head should represent Jesus. Then came the Apostles, then Stephen and Titus and others, all of these added to the body, and continuing until we are right near the completion of the body. The feet are nearly finished, and we are glad we are down where the toes are being put into place. Thus we seethe Apostle's thought in the 15th verse of this 4th chapter of Ephesians, that we are "built up into him in all things, which is the head, even Christ."

This proves to be a very appropriate figure. In the first place, we recognize the head as the superior member in the body. It controls the body, dictating what the hands shall do, and where the feet shall go. So, in the body of Christ, Jesus is the head. Have you come to the place where the Lord Jesus controls and directs the entire course of your life? When you hear him say, love your enemies, do you love your enemies to the best of your ability? Because the head says so? When he says, speak evil of no man, do you refrain because the head says so? Thus we have an evidence that we are members oft he church which is his body. But, [PE340] if you will not listen to the will of the head, but are saying, "I will do what I please; I do not care what the will of Christ is. I will do whatever will make me the most money, or what will bring me the greatest pleasure, whatever will make my life the most enjoyable," then you have no part in the body of Christ. Because, as the members of the body are subject to the head, so the members of this mystical body must be subject to their head also.

Every part of our body has its own particular place and work, as the Apostle shows in the 12th chapter of 1st Corinthians. The hands have their particular work, the feet have their part to perform, as well as each of the other members, and so it is in the body of Christ. No two members in the human body fill exactly the same place, nor are any two members exactly equal in ability or capacity for performing some particular duty. So in the body of Christ. The Apostle says, "Now ye are the body of Christ and members in particular." You are a particular member, filling a particular place, while I may fill another. The Scriptures declare that God has set each member in the body as it pleaseth him. If God would set the members as it would please the members, rather than to please himself, there would not be any body at all, just a big mouth attached to the head. We are glad that the Lord has placed the members as seems best. We are not all mouths, but each one has a proper place.

We note another lesson here. In the human body it is impossible for the members to obey the head perfectly, but the head is always ready to make allowances for their shortcomings and deficiencies. Sometimes we have to address a letter to some one. The head says to the hand, Take the pen and write that address clearly and legibly, so the postman can read it without difficulty. The hand takes the pen and tries to write as best it can, but, when finished, it is almost indecipherable. Does the head say, "I am disgusted with those fingers; I am inclined to cut them off?" No, he excuses them, because the fingers wanted to write exactly as the head desired. Sometimes, when crossing a muddy road, the head will say to the foot, "Put yourself down in that dry spot," but it slips and gets into the deepest of the mud. Does the head say, "I will get a club and club that foot?" No, the foot did not want to get into the mud, but tried to do as the head dictated. We are glad we have such a glorious head, our dear Redeemer; we are glad He knows our weaknesses; we are glad he is willing to make allowances when we come short.

Another thing, in the natural body all of the members join together to hold up the head that everybody may see it. We do not want to exalt any member of the body above the head. What would we think if we saw a man trying to hold his feet above his head. So in the body of [PE341] Christ. The Apostle refers to this when he says some do not hold the head, implying that they do not hold it in a proper relationship.

I am also reminded that in the natural body there is no comparison between the members and the head. Neither the feet nor the hands, nor any other member, could be placed in comparison with the head. There is not a man on earth versed in art who would for one moment consider it a subject for debate as to which is the most beautiful member of the body. So in the body of Christ. How we love to look at the one altogether lovely, the chiefest amongst the tens of thousands in the church! There is no comparison between him and his body. God has exalted him above his fellows.

Dear friends, we are also reminded of the fact that the whole body is judged by the head in a certain sense. If you meet a man, you judge him by his head. You look at his face, and, if you find he has a handsome face, if his head shows signs of intelligence, you say, what a fine man, what a noble, intellectual, cultured character he must have. You do not judge him by his feet. If you saw them, perhaps they would be twisted out of shape and might have six or eight corns on each. And so, in God's arrangement, he looks at us in the face of Jesus Christ. We recognize what a wonderful head he is, and, as God sees us clinging to that head, it becomes an evidence that we would be perfect in every respect if it were not for the imperfections and weaknesses of this body we have at present.

We begin to see why the Lord uses this illustration, why he speaks of Christ and the church being bound together in this wonderful unity, because they constitute the Christ. It is the common thought that "Christ" applies merely to the Lord Jesus. It is true that Jesus was Christ, which means the anointed one. He is the one whom the Father anointed with that Holy Spirit in such a wonderful manner 1,900 years ago. He is the one whom the Father used in such wonderful ways in the past in the creation of all things made, and in still more wonderful ways has planned to use him in the future. When we consider the Bible carefully, we find that Christ sometimes applies to Jesus as an individual, but in other instances it refers to this man of many members of which Jesus is the head. We find that when the Bible uses the expression "Jesus Christ," it emphasizes the fact that Jesus, the individual, is meant, but where "Christ" is used alone it often means this company over which Christ is the head. We believe there are some places where the word "Christ" occurs without "Jesus," when the individual alone is meant, but we will find in quite a number of passages, where Christ occurs without the appellation Jesus, it has reference, not to Jesus alone, but to this company. For instance, in the 1st chapter of Colossians and 24th verse, the [PE342] Apostle points out how we are to fill up that which is behind of the afflictions of Christ, for his body's sake. One may say, what is meant by that? This word, translated behind, means that which is lacking, that which is wanting, deficient. It is as though the Apostle had said, Brethren, there is something deficient in the sufferings of Christ which we have to fill up. Would it indicate a deficiency in the sufferings of Jesus Christ? No, there was no deficiency in the sufferings of Jesus Christ, for he finished the work which the Father had given him to do and suffered everything that he should suffer. Where is the deficiency, then? If we turn to the prophecies of the Old Testament, we find references to the sufferings of Messiah, the Christ, which were not fulfilled in Jesus. We find quite a number of prophetic statements made relative to Christ which could not by any possible means be applied to Jesus.

When the Savior completed his earthly course by dying on the cross, there was a part of the sufferings of Christ left. How could this be? The Old Testament prophecies had relation not merely to what Jesus would do, but to the Christ, Jesus and the members of his body. Jesus filled up faithfully everything that he, as an individual, was to suffer; he endured what he was to endure; there was not one thing lacking. But something was lacking to fulfill what the prophets had written about the sufferings of Christ, and that was the part which the church, the body of Christ, is permitted to full up, that they may also be finally glorified together with him. We see now that this word Christ has a most beautiful significance.

Let us view this from another standpoint. We find various characters in the Old Testament used as types of Christ. We find Joseph, Moses, Aaron and David were all types of Christ. Christian people of all denominations share this thought. There is not a commentary that we have ever seen, whether Methodist, Presbyterian or Baptist or Lutheran, that does not present the thought that Aaron was a type of Christ. Let us note the 133rd Psalm, "Behold how good and how pleasant it is for brethren to dwell together in unity. It is like the precious ointment upon the head that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments." Who are these brethren who are to dwell together in unity? The followers of the Lord Jesus. These brethren love to sing, "Blest be the tie that binds our hearts in Christian love." We find unity nowhere else except among these followers of the Lord Jesus. There is always unity among these followers. It has not always been apparent because of their surroundings. There was unity between Martin Luther and John Wesley, even though living hundreds of years apart. Their situation in life was different, but, as we read the lives of both, we see they had the same spirit of devotion to the Father which the children [PE343] of God had in the apostolic days, and which God's children must have today also. These are the brethren dwelling together in unity.

Unity is a very strong term. While there are many terms to describe relationship, no other is as strong. We sometimes use uniformity, harmony or co-operation, but unity is stronger than either. We might have a regiment of soldiers marching down the road, wearing the same kind of uniforms, keeping step to the same music, holding their guns at the same angle, and have a splendid exhibition of uniformity, but not necessarily of unity. Perhaps one soldier in the line so hates another who is marching by his side that he would like to shoot him if he had a chance. We have a band of music, all playing the same air, each bringing in his part at the proper time, and what beautiful harmony it makes! But there is no unity. Possibly, if you could know it, one of those musicians is anxious to finish the playing, so he may go to the bar room to get a drink of whisky, while another is anxious to get through, so he may go home and read his Bible.

There is not much uniformity in the members of the human body, but all are in perfect harmony, working together to accomplish a certain end. Likewise in the body of Christ. There is a oneness that binds them together as no one else upon the earth has been bound together, and that unity is what the Psalmist refers to when he says, "Behold how good and how pleasant it is for brethren to dwell together in unity. It is like the precious ointment upon the head, that ran down upon the beard (and to make sure that the real point shall not be missed he says it ran down upon the beard), even Aaron's beard, that went down to the skirts of his garments." Aaron is a type of all these brethren who are dwelling together in unity. He is not a type of Jesus, but of those brethren who dwell together in unity.

But you ask, Where do you see Christ in that picture? When the oil was poured upon Aaron, it was poured upon his head. The pictured transaction at Jordan, when the Holy Spirit came upon Jesus, who was to be the head of the Body of Christ. During the three and one-half years the spirit was running down over the head, our Redeemer. The time when the holy anointing oil trickled through Aaron's beard represented the time from Calvary to the Pentecost. The influence of the Holy Spirit was concealed. As the oil came through the beard upon the neck, it represented the manifestation of the spirit at Pentecost. It has continued to flow down over the members of the body for 1,900 years and will continue until it reaches the skirt, or the last members. Then will come the time for the spirit to be poured upon all flesh.

This is suggested by the next verse, which declares that, after the oil has reached the skirts, it will be as the dew of Hermon, as the dew [PE344] that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life for ever more. When that oil has reached the skirts of His garments, it will begin to drop off upon the earth (mankind) like a wonderful, fragrant dew. After the little interval of trouble, that holy influence will begin to be poured upon all flesh, and to those who avail themselves of the opportunities it will mean life for ever more.

Melchisedec was also a type of Christ, head and body, being both king and priest. In 1st Peter 2:9 the Apostle says, "Ye are a royal priesthood." We recognize that there is no royal priest pictured in the Bible but Melchisedec and this picture was given that we might have the grander conception of Christ, not only Jesus as the individual Christ, but the thought of a collective Christ of many members, to serve as king and priest.

I think sometimes this was what prompted the question of John the Baptist when he sent to Jesus from the prison. He knew that Jesus was the one whom God had promised. He had seen the Holy Spirit descend upon Him in the form of a dove, and heard the voice from heaven witnessing to that fact. He had most implicit confidence and faith in Jesus, yet he sent his disciples to ask, "Art thou he that should come, or look we for another?" Did this imply that John's faith was wavering? We think not. How shall we understand it? John, after being thrust into prison, began to think about the prophetic statements concerning Christ and began to note that there was something plural about Christ, instead of singular, and he wondered how it could be. Could there be more than one Christ? From some Scriptures it appeared as though there would be more than one, and he therefore, sent to Jesus to inquire, "Art thou the one to come, or is there another Christ besides you?" Jesus did not at that time attempt to explain fully, for it would not have been possible for John to grasp the matter. He dealt with the question from the simpler standpoint. I cannot make myself believe there was any wavering of faith on the part of John.

We read the Scriptures that His name shall be written upon his followers. His name is Christ, and their name will also be Christ. If Jesus, the head, is Christ, the body will also be Christ. Suppose we were to ask the question, Who is that man over there? and one would reply, "His head is John Smith, but his body is William Jones." If the head is John Smith, the body is also. If the bridegroom is Christ, the bride will also be Christ.

But, some would say, would that not be a belittling of Christ to declare that Jesus will not be Christ alone, but there is to be a collective Christ? No, it is just the other way. The higher he can lift his followers, the more wonderful the results they can obtain through him, the more the [PE345] wonderful will be the power and influence of His work. It seems strange that so many have so little confidence in the power of Jesus' sacrifice, failing to see that it is sufficient to make possible the high exaltation of the church.

Many things which the prophets declared Christ would do have not been done, because Christ has not fully come. These are things which are waiting for this great collective Christ, this Christ of which Jesus is the head. We find statements in the Scriptures which are not true of the Lord Jesus, but spoken of Christ. If this were not so, then according to the Bible, the Lord Jesus was a sinner. We see this illustrated in the 69th Psalm. That it refers to him is very evident from the 21st verse, where we read, "They gave me also gall for my meat and in my thirst they gave me vinegar to drink." We know how this was fulfilled in our dear Redeemer. The same prophet, speaking in the 5th verse, says, "O God, thou knowest my foolishness and my sins are not hid from thee." Did Jesus have any sins or foolishness? I say, No! He was holy, harmless, undefiled and separate from sinners. Yet here Christ has some foolishness and acknowledges sin. How can we account for it? Many of these prophetic utterances have been very confusing to people which we now see so readily. This was a statement true of Christ, but not the individual Christ.

To illustrate, suppose I see a man going down the street and tell you about it. I say, "I met Mr. So and So, and he was looking so fine. He seems to have such a beautiful color; he seems so fresh looking, not at all as he was. He had a nice light suit on, and a new pair of tan shoes." I was talking about the man, but these statements had reference to different parts of the man. When I spoke of his having a nice color, I did not mean his shoes, but his face. When I spoke of his having on tan shoes, I did not mean they were on his ears, but on his feet. All referred to the man, but to different parts. So in this passage where the prophet is writing concerning Christ. Where he speaks of the gall and vinegar, it applies to Jesus, the head, but, in reference to the foolishness and sins, the members of the body are meant, and not the head.

So in the passage which we have chosen for our text, we see the wonderful knowledge referred to is relative to this collective Christ. When it says, "I will praise thee, for I am fearfully and wonderfully made," we recognize that there is no class able to praise God as could Jesus and those who have followed in his footsteps. Not only praise him with their lips on Sunday, but with their words, their pocket-books, their beings, in all the details on their lives. "I will praise thee" has been their sentiment from the time Jesus stepped into the waters of Jordan down to the present time. The thought of being fearfully and wonderfully made [PE346] refers to this wonderful body of Christ. The tribulations, persecutions and hardships through which it passes, the misunderstandings it has to endure, what a fearful way that has been for the development of this new man! How wonderfully God has overruled these things, how wonderfully He has made the wrath of man to praise him, with respect to this company! How wonderfully God has used even the crashing creeds to assist those who are members of this body of Christ! "Marvelous are thy works, and that may soul knoweth right well."

"My substance was not hid from thee when I was made in secret." This work of making this new man has been going on for 1,900 years, but in secret. The world has known about the great historical events, about political and financial affairs; they have known of great advancements along scientific and agricultural lines; they know about astronomical happenings. But the most wonderful thing which has ever taken place the world knows nothing about. There are those who are called Christians who do not understand how some are willing to sacrifice their lives to gain membership in the body of Christ. To a large number of those professing the name of the redeemer this would be considered sheer foolishness. We believe every true child of God down through the gospel age has had some idea of this secret, though perhaps not clearly seen by many. It reminds me of a minister in England some years ago who made the statement that, according to the Bible, there was something wonderful about the union of Christ and the church which he could not interpret.

But the Psalmist goes on to say, "My substance was not hid from Thee when I was made in secret," the substance meaning the followers of the Redeemer, and it was a secret so far as the world is concerned "And curiously wrought in the lowest parts of the earth." God will not form this wonderful body from the highest ones of this earth, the kings and princes, the great financiers, those wealthy, or high politically, or those who are influential, but from the lowest parts of the earth-the humble, the poor, as the Apostle says, "Not many wise, not many mighty, not many noble are called" to joint-heirship with Christ. You will find all this class despised and spoken against, more or less; hatred is shown toward them, as the Redeemer said, "Marvel not if the world hate you. It hated me before you."

"In thy book all of my members were written (in the Lamb's book all of the members of that wonderful body have been written) which in continuance were fashioned when as yet there were none of them." Before any one had been invited to become a member of that body, God had made provision for this class in His wonderful plan. As we reflect upon how you and I have been permitted to come into this body, [PE347] our hearts are refreshed. We trust this Convention, as well as the other Conventions held, will contribute its share to prepare us for our place as members of that glorious body.