Talks About the Tabernacle

“I WISH you had been with us yesterday, Aunt Edith,” said Charley; “we had such a nice talk with a friend of papa’s, who has just come from Syria. He told us ever so many stories about the country and the people; just think, he met with robbers, and men almost as wild as wild beasts in his journeys along the banks of the Jordan; and he has lived quite a long time in the very places of which we read in the Bible. I do wish you had heard him, for I can never tell you half he said.”
“I am sure I should have enjoyed hearing the stories, Charley, and I should like, too, to have seen your papa’s friend, for I have heard of him as one who has suffered many hardships, leaving country, and friends, and home-pleasures and comforts behind, that he might be the means of bringing the pure Word of God to many who, though they live in Bible lands, are yet in darkness and the shadow of death. I suppose you know, May, that this gentleman, who was so good to you, is a missionary, who has spent many a long year traveling about the most unfrequented parts of Palestine and Egypt, sometimes speaking the Name which is above every name to ears which had never heard it, leaving here and there in lonely places an Arabic gospel, or a little book which should tell, when he was far away, the story of Jesus and His love; quietly, day by day, bearing poverty, and loneliness, and toil for the sake of Him who said, ‘If any man serve Me, let him follow Me, and where I am there shall also My servant be; if any man serve Me, him will My Father honor.’ I believe this servant of Christ has suffered many things in His service, but we need not be sorry for him; no one ever yet was unhappy while suffering for Christ’s sake.”
“I am glad to think of that, Auntie; then the martyrs were really happy people, though they had to bear such terrible pains,” said May. “But I did not know this missionary had suffered hardships and dangers; he only told us of pleasant things, of the blue sky without a cloud, and of the lovely flowers, and how he had bathed in the Dead Sea and in the River Jordan.”
“Oh, and he showed us beautiful pictures, too, which he had drawn—pictures of Bethlehem and Nazareth, and of the Mount of Olives,” said Charley.
“I liked best of all that one where some Jews were crying over the stones of their temple; a few stones—such large ones they looked in the picture—are built into an old wall; and there the poor Jews stood, pressing their faces close to them, and praying that God would soon build their City and Temple again.”
“And Jerusalem will be a beautiful happy City one day; the joy of the whole earth,” papa said; “and then God’s Temple will be there,” said Charley. “But, Aunt Edith,” he added, thoughtfully, “a great deal was said about this which I did not understand, and I could not ask questions just then. Papa said it pleased God to dwell with men, and he spoke of God having chosen a place on this earth to dwell in, and of how wonderful it was to think of such a thing. I thought when he spoke of the ‘Sanctuary of God’ he must mean the Temple, but May says that was the Tabernacle. You know we saw a model of it not long ago.”
“I should like to make this, if I can, plainer to you, Charley; fetch May’s Bible and your own, and we will have a little talk about it; there is plenty of time before you go home.”
“Where shall we begin?” said Charley, “I suppose I had better find about King Solomon’s reign,”
“By-and-bye we shall turn to the books of Kings and Chronicles to find the description of the ‘exceeding magnifical’ house which God allowed Solomon to build for His dwelling-place; but just now I want you to go farther back in the history of God’s ancient people, that we may see where the wonderful fact of His being pleased to dwell in the midst of His redeemed is first recorded. You remember, do you not, that when the Israelites stood upon the shores of the Red Sea, in their first joy and thankfulness for the great deliverance God had wrought for them, they sang a song of triumph and victory? Will you find this song, Charley, it is in Ex. 15, and read the first two verses?”
Charley read, “I will sing unto the Lord, for He hath triumphed gloriously: the horse and his rider hath He thrown into the sea. The Lord is my strength and song, and He is become my salvation: He is my God, and I will prepare Him an habitation; my Father’s God, and I will exalt Him.”
“Now will you, May, turn to Rev. 21, the last chapter but one in the Bible, and read the third verse.”
“Here it is, Auntie,” said little May, and she read, slowly and carefully, “And I heard a great voice out of heaven saying, Behold, the Tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God.”
“I asked you to read these verses,” said her aunt, “that you might see that as soon as God had a redeemed people upon this earth, He put into their hearts the desire to prepare a dwelling-place, that they might have their God ever with them, and then graciously answered the desire He had Himself given, by saying to Moses, ‘Let him make me a Sanctuary, that I may dwell among them’; and that, at the very end of God’s book, there is the same thought still, for there we read the wonderful words, ‘Behold the Tabernacle of God is with men.’”
“I remember, when I was learning the eighth chapter of Proverbs to say to you, Aunt Edith, you told me that it is the Lord Jesus Christ Himself who says there, My delights were with the sons of men:”
“I am glad you remember so well, Charley; by-and-bye I hope you will be able to trace all through the Book of God the thought, wonderful beyond all our comprehension, of His being pleased to make Himself known, not only as a God of power, but as a God of love, and even to seek a dwelling-place among creatures such as we, first taking up His abode with His redeemed people in the wilderness, where the cloud, resting on that mystic Tent, which was a type of the Lord Jesus Christ, gave token of His presence amongst them.”
“You mean that God first dwelt on earth when the Tabernacle was set up; but did He not dwell with Adam and Eve long ago, before they had sinned?”
“It is true that Adam and Eve in Eden heard the voice of God, walking in the garden; but then, God could not dwell with His creatures, who, because of their sin, hid from Him. Abraham was called the friend of God, but it was not to Abraham, Isaac, or Jacob that God spoke of making Him a Sanctuary that He might dwell among them, but to those people whom He had rescued from the cruel bondage of Egypt—those people upon whose doors the blood of the paschal lamb had been sprinkled, who were emphatically called ‘the redeemed of Jehovah.’”
“I know that when the Israelites had killed those lambs and put the blood outside their houses they were perfectly safe, and, although the destroying angel was going all through the land of Egypt smiting the firstborn in every house, they were saved from death by the blood of the Passover lambs; but is that why you call them a ‘redeemed people’?”
“They were a blood-bought people, belonging to God, His own redeemed possession. God had said, ‘When I see the blood I will pass over you’; we know from the New Testament, which so wonderfully explains to us what is taught in types and figures in the Old, that the blood of a lamb could not really avail to take away sin, but that all the sacrifices, from that first lamb which Abel offered to God, pointed to the ‘Lamb without blemish and without spot,’ who ‘was fore-ordained before the foundation of the world,’ the precious ‘Lamb of God’ whose blood cleanseth from all sin. You know why Abel brought a lamb as His offering to God, do you not, May?”
“It was because Abel believed what God had told him, was it not, Auntie?”
“We are told that it was by faith that he offered unto God a more excellent sacrifice than Cain (Heb. 11:4), and that God had respect for Abel and his offering.”
“Cain did not bring anything to die instead of himself, so his sacrifice could not be accepted,” said Charlie. “I suppose,” he added, “the blood on the doors showed that a life had been given instead of the lives of the people inside; a lamb sacrificed for them so that their lives should not be taken.”
“Yes, it was only on the ground of the sacrifice of the lamb accepted, by God in his stead, that any Israelite could be saved from the destruction which was all around, and it was because they were His blood-bought people that God said (Ex. 29:45, 46), I will dwell among the children of Israel, and will be their God, and they shall know that I am Jehovah their God, that brought them forth out of the land of Egypt, that I may dwell among them.
“I suppose when the Israelites saw the cloud on the Tabernacle they knew that God had accepted the sacrifices which that had offered, for you said the cloud was the sign His presence with them.”
“Yes, Charley; that beautiful Shekinah, or glory-cloud, which rested on the Tabernacle, and afterwards filled the house which Solomon had built was the sign of the presence of God among His people until the sad day came when the glory departed, driven away by the sin of the people, as we read in the prophecy of Ezekiel.”
“Then did the cloud never come back?”
“The Shekinah, or glory-cloud, did shine again upon this earth, May, but there were few who saw it or knew that the blessed Babe who was born in Bethlehem, whose coming was announced by the heavenly in the words, ‘on earth, peace, good will toward man,’ was, in reality, the one in whom every type and shadow was fulfilled, Emmanuel, God with us.
“Some of the Lord’s disciples saw it also when they were with Him on the mountain and the voice from heaven said, ‘This is My beloved Son in whom I am well pleased.’
“But our time is short; we must talk more about the Tabernacle on a future occasion.” C. P.

William Farel.
(Continued from p. 32.)
WILLIAM proceeds to say how the utter ruin of the Church was brought about by the favor shown to it by the Roman Emperor Constantine. “The Christians,” he says, “having received these favors, fell into the snare of following and obeying those who thus favored them, instead of looking diligently into the Bible to see what they ought to observe and do. We may, therefore, say that the heretics who taught false doctrines were really more useful to the Christian fathers than the emperors who favored them, for the heretics at least stirred them up to search the scriptures more diligently than they would have done, had they had no heretics to contradict.” Thus the more William read of the fathers, the less did he respect them. “Ambrose,” he says, “writes down for us all the senseless things which Helena said about the cross; whereas if she had really said them, she ought to have been rebuked, and told not to speak like a fool. Alas! we find from reading the fathers, how not only those in these latter days have gone astray from God—in these days of complete ignorance, of idolatry, of entire revolt against Christ, against faith, and against the gospel—in these days when we see how far away the blind could lead the blind—but we find in the books of the fathers how at first wise and holy men began already to swerve from the right way, even as soon as the churches had multiplied after the days of the Apostles. These holy men were greatly admired for their wisdom and goodness; but for all that they erred and sinned grievously in ordering things which are not in the Word of God, but which are condemned therein. They acted without the commandment of Jesus Christ. They should, therefore, serve as a warning to us, lest we, too, should put up with things which God has not commanded. For things cannot be ordered more decently, nor in more complete order, than God’s order—that order which Christ commands. There is no better conformity than conforming to the Word of God; there is no leader to be followed wiser and better than Jesus Christ. If the sacrifices, the dresses, the observances of Moses, were all to give place to Christ, it is easy to judge what we should do with all those things which were invented after Christ. Let it be enough for us that the pastors should be those God Himself sends forth; the doctrine that which He has vouched for; that the places where Christians meet should be decent and convenient; that those received at the Lord’s table should be such as the scripture directs; that all should be done simply according to the gospel. If Jesus Christ and the gospel, believed and followed, are not enough to ensure that Christians should assemble reverently and in the right way, how else is it to be done? Who can order this if Christ cannot? All will go well when Christ alone is owned in the Church.” The priests replied to all such reasoning in various ways. Some said that it was a fact that the sign of the cross drove away Satan. “The cross,” they said, “is the sword which kills the devil.” “Where, I ask you,” said William, “is the devil more evidently present and alive than in the person of the pope, who wears three crosses on the top of his head, and is covered with crosses down to his slippers? than in the service of the mass, where more crosses are to be seen than in any other service?” Others argued that the old fathers did not mean that the cross was to be adored, but that it stood for Christ Himself. “It is no use,” said William, “to try to excuse and color the words they used. It is much better to own that they did not speak according to scripture. In the Old Testament we find types and figures, but the gospel speaks plainly and simply of the one sacrifice of Jesus Christ, in words clear and full, without mystifying anything; and we should speak in the same way, naturally, simply, and calling things by their right names. We ought not to talk of altars and sacrifices if we mean something else. To say the cross is the hope of Christians is blasphemy if we mean the cross and not Christ. And if we mean Christ, how inconsistent is it to see the cross mixed up with worldly ornaments, stuck upon crowns and diadems, and robes of scarlet! Does the cross then mean Christ? Jesus Christ stands far apart from all this worldly finery. And if we are Christians, we are not of the world, but new creatures. For Christ is not of the world—He is gone away from the world to the Father, and is in heaven, not on earth. But the truth is that the cross is put in the place of Him who died—in the place of that precious blood which alone can wash away sin. He who believes in Jesus hath everlasting life. But that we should be thus redeemed, it needed nothing less than Himself—the One Saviour Jesus, true God and true man—it is Himself who has done it all. Oh, that all might believe and own this blessed Saviour as their Redeemer and Deliverer, might know themselves saved by believing His blessed gospel, and that all would thank and praise that gracious Father who gave then a Saviour so great and so excellent. Let us satisfy our hearts with Him, and look to Him, and occupy ourselves no more with crosses than with Judas or Pilate, or any other tormentors of the blessed Saviour. For the Holy Spirit teaches Christians that they are dead to sin and alive it Christ, risen in newness of life, and that thin risen they should seek the things that are above where Christ sitteth at the right hand of God and that they should set their affections on the things that are above, not the things that are or earth.”
The priests of Paris heard with anger that Farel could thus dare to say that the father themselves had fallen into sin and folly. But William answered that it did not matter who spoke, if the words spoken did not agree with the Bible. “Let us not fear to contradict anybody if what they say is not to be proved by the scriptures,” he said. “Let us rather own, O Lord Thou alone canst not lie nor err, and nothing can be right but that which is according to Thy holy word. And let us condemn by that word all that the greatest, the wisest, and the holiest have said, if their sayings do not accord with it. Who is there who would not condemn the idolatry of Solomon? His wisdom is no reason why we should not detest his sin. David was a very good and holy man, but that ought not to prevent us from saying that he sinned. It is a warning to us also, lest we should think ourselves safe from making mistakes. If we could be like angels, we ought, nevertheless, to keep a tight rein upon our actions, our words, and even our thoughts, and look to see if they agree with the word of God, if not, we sin.” But William found that the doctors of Paris were by no means willing to admit that the Bible was enough. “On the contrary,” he said, “the books of the fathers, which are often as contrary to the scripture as the flesh to the spirit, are preferred by them to the word of God. Instead of being satisfied with the Bible, they insist upon adding them on to it, just as if people tried to adorn gold and gems by sticking upon them dung and dirt. Instead of trying to understand and explain the word, they mix it up with the dreams of men, running after Helenas and bits of wood, and thrusting forth what is not in the Bible at all. And thus all this ruin and destruction has come. And just as it is a mark of utter blindness not to see the ruin, so is it a mark of cowardice and wickedness to encourage people to go on in the confusion into which we are fallen. There is no blessing from God upon such as do it. They arm themselves with the excuse that ancient custom and sightly shows are not to be lightly set aside; and even those who really desire that God should be worshipped spiritually, dare not say a word against old forms and ancient fathers. If the church had never allowed one single thing which is not plainly ordered in scripture, we should never have fallen into the deep pit of error, idolatry, and superstition, where we now find ourselves, the idolatry of Christendom, worse than any idolatry that was ever seen before!”
Some of the least ignorant of the priests and doctors went so far as to agree that people ought to be told that the images and crosses are not in themselves to be worshipped. “It is easy to tell the people,” they said, “that they should worship God only. But the fault is in them if they are idolatrous, not in the crosses and images, they might remain as before, they do no harm.” “The good king Hezekiah,” said Farel, “condemns you there. He did not content himself with telling the people not to worship the brazen serpent. That serpent had been made by the great servant of God, Moses himself, and by the commandment of God. It was an outward and visible sign of the greatest work that God ever did or ever will do, namely, of the putting away of our sins by the death of Christ. But Hezekiah made no difficulty about breaking it to pieces. He did not think it enough to preach to the people that they were to leave off worshipping it. He not only broke it in pieces, but he gave it a name of contempt, he called it ‘that piece of brass.’ I have just as much right as he had to speak with detestation of those things which men have said and done contrary to the pure Word of God—I have more right, for the worship which God looks for from Christians is a higher thing than the worship at Jerusalem—it is a worship of the Father in spirit and in truth.”
I have told you at some length of these words of William Farel. You must not think that he saw all this at once. It was a matter of months and years, for he had to unlearn and to learn in no small degree. But having once got firm hold of the truth that everything added by man to the Word of God was an evil thing, one piece of popery after another fell down from the place it had had in his heart. And I have thought it well to tell you so much of what he has said on this subject for a reason that should fill us with shame and sorrow. Three hundred and fifty years have passed away since William Farel taught in the lecture halls of Paris, and told men that they should search the scriptures to find out how much in their belief and worship has no foundation there. But alas! if this were now to be done, how much is there, not only in Popish but in Protestant countries, that would be overthrown by such a test as that! If each person were to make an honest list of everything he does and allows in the worship and service of God, for which he can find no plain direction in God’s blessed Word, and if all the things found in suet lists were added together, what a long list, alas would it make! And, sadder still, if a second list were made of all the men and women who were willing therefor to give up at once and forever all that is found in that long list, how short would that second list be! And yet we cannot but see that were there Christian people willing thus to act, leaving nothing to be believed or done but that which God directs in His word, then “all that believe would be together” —they would have nothing to divide them into sects and parties, fox there would be one rule, and that a perfect rule, for all alike. But William Farel spoke in vain to all but a few, and perhaps there are not many more now who are willing to go back to the scriptures only and let all else go to the winds. The heart of man is not changed since 1520, nor is the world less at enmity with God, nor is Satan less busy. Therefore, all that opposed the teaching of Farel then is ready to oppose such teaching now. For the things that are of man are dear to the natural heart, and the things that are of God are hateful to it.
You can well believe that as those nine years passed on, from 1512 to 1521, the priests and doctors of the Paris University became more openly and bitterly the enemies of Master Faber and of Farel. Though they had the protection and favor of the Princess Margaret and of the Bishop of Meaux, it would have been impossible that they should have preached and taught for nine years in spite of all opposition had not the Lord kept the door open and shielded them with the arm of His strength. In His love and grace He had determined that the gospel of His Son should be preached to the dark and blind leaders of the blind, and none could silence those whom He sent. The doctors of Paris could see nothing in William Farel but a self-confident, irreverent young man. That he should come from his little village in the Alps, and with a Bible in his hand defy the popes, the priests, and all the fathers put together, was an unheard-of insolence. Plain speaking, “calling things by their right names,” as William said, was as intolerable a habit then as now. And to be thus summoned to try all their sayings and doings by the Bible only, was indeed a fatal test to one and all of them. Thus those nine years of the grace of God passed by, the one only time in the whole history of France when the Lord thus sent forth His glad tidings to the leaders and teachers of the nation, and the solemn question arose whether they would believe it or reject it. That old professor and that young man who spoke to them, we are told, “with a voice of thunder,” had come in the name of God, and he who despised them despised Him who sent them. It was, therefore, an awful moment in the history of that unhappy nation. When we read of the murders of St. Bartholomew, of the fearful massacres of the saints in the centuries that followed, and of God’s tremendous judgments on king and people eighty years ago, and since, we can see what a different history of France there would have been to write had Paris believed the message which Faber and Farel brought from God. F. B.