Order's Revelation

"Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God." Psalm 50:22,23

Is the living God's salvation truly on our heart? Is His deliverance what we truly and absolutely want to see? If it is, then we have been told how to receive it, for it says, "To him that ordereth his conversation aright will I shew the salvation of God," Psalm 50:23. 

If we would but rightly order our conversation, the living God's salvation would be revealed to us, but order our conversation from what? We find our answer in the saying, "Who hath abolished death, and hath brought life and immortality to light through the gospel," 2 Timothy 1:10. Our personal religious conversation is to abandon "death," which abolished "death" is defined by how it says, "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15. The conversation is herein understood to reform from religious laws and doctrines naturally put upon it, for with His Christ suffering the tree, "the sting of death is sin; and the strength of sin is the law," 1 Corinthians 15:56; making it well to remember that His "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree," Galatians 3:13. 

The illustration of His Christ on the tree preaches the reform uttered by the psalmist. The redemption promised by the living God can only find its self experienced when the conversation exists without "sin," "and the strength of sin is the law," 1 Corinthians 15:56. The conversation must reform from religious laws "after the commandments and doctrines of men," Colossians 2:22, if it should know the salvation promised to it, which is why it is the living God's will is to "purge your conscience from dead works to serve the living God," Hebrews 9:14. Our conversation's conscience is to be "redeemed" or "delivered" from "dead" religious works and deeds, and if His Christ "hath abolished death," 2 Timothy 1:10," and if this "death" is explained through the saying, "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15," and if, through these sayings, we learn that "the strength of sin is the law," 1 Corinthians 15:56, then it is well for us to understand that the promised salvation is mental and spiritual, to the end we possess a perfect conversation, and "perfect, as pertaining to the conscience," Hebrews 9:9.

Herein we may understand that, according to the living God, and according to the testimony of His Christ on the tree, perfection is not by "your vain conversation received by tradition," 1 Peter 1:18. Blessed revelation! Through the illustration of that act on the tree, one course of religious service is condemned to annihilation while another is perpetually magnified, which is why, concerning that illustration, it does not say, "That the blessing of Moses might come," but it says, "That the blessing of Abraham might come," Galatians 3:14. 

A very great exchange occurred through the tree: that religious course supported by Moses' spirit and philosophy found its self cursed and replaced with Abraham's mind of devotion. Moses' religious creed demands that "righteousness come by the law," Galatians 2:21, but with His Christ on the tree, it is become an indisputable and inarguable fact that His "Christ is the end of the law for righteousness," Romans 10:4. If subscribing to Moses' religious ethics, "you are justified by the law," Galatians 5:4, and again, this philosophy is a false confidence, "for by the works of the law shall no flesh be justified," Galatians 2:16. Moses' religion preaches perfection of the conversation through handwritten religious deeds and acts, but with His Christ suffering the tree, such a religion is "sin" to the living God's will and intention, which is why Moses' mind is, through the tree, blotted out for Abraham's, for Abraham sought perfection not "through the law, but through the righteousness of faith," Romans 4:13. 

This is very important information, because if we today celebrate a Christ preaching, "Righteousness come by the law," Galatians 2:21, when, through the tree, or cross, we are taught that His "Christ is the end of the law for righteousness," then we evidently reverence a counterfeit understanding. If it is that the Christ we celebrate has handwritten doctrines and commandments of his own self; a sabbath of his own devising, which sabbath conflicts with that Sabbath of creation; a ceremony and service for some acceptance and membership; it is well to understand that our conversation, being bound to the religious laws of such an institution, is a conversation in "sin," because "the strength of sin is the law," 1 Corinthians 15:56. The conversation is to find its conscience regenerated and reformed from "sin," so much so that it confesses, "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," Romans 8:2. 

This statement of faith is exactly the confession the living God pleads for through the instruction of the psalmist. The conversation's conscience is to be liberated from the pen and judgment of flesh to wholeheartedly feel and experience the newness promised of His Spirit, even as it says, "Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life," Romans 6:4. The illustration of His Christ on the tree preaches the passing away of a practice ruled by the instruction of religious tradition for a conversation directly kept by the living God's words, and to hear that it was "God the Father, who raised him from the dead," Galatians 1:1, is to further learn the conversation's resurrection from "sin" and "death," putting us in remembrance that "the sting of death is sin; and the strength of sin is the law," 1 Corinthians 15:56. 

There is a reason for this need to reform the conversation from flesh-based religious standards, for the religious law does not embrace faith's higher education; "whatsoever is not of faith is sin," Romans 14:23, "and the law is not of faith," Galatians 3:12. The living God's salvation cannot begin if we will not exercise faith on the hope reiterated through the illustration of His Christ on the tree, which is why Moses' route must find its self blotted out and exchanged for Abraham's. Herein we learn a true course from a false, for the Spirit's Faith is a "doctrine which is according to godliness," 1 Timothy 6:3. With Moses' religious philosophy abolished for handling, it is become evident that a religion preaching righteousness by traditions and laws is an ungodly and unrighteousness religion. Therefore "that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith," Galatians 3:11. If the conversation will not abandon a scripted religion for knowledge to live by through an experimental faith, then that conversation will fail of the Spirit's salvation or deliverance, seeing as how "through knowledge shall the just be delivered," Proverbs 11:9. 

There is no knowledge in the religious law, for by obeying the handwritten ethic, the conscience is lulled to sleep, so much so that it cannot say, "Why is my liberty judged of another man’s conscience?" 1 Corinthians 10:29. From my experience in talking with various people from various Christian backgrounds, what turns them away from "God" is the fact that they have come to realize their conscience is compromised by a religion constraining their ability to think and feel under the rule and direction of a pre-conceived or handwritten thought or doctrine. They are told that all they need is "faith," yet, to their understanding, there is no right demonstration of faith in what is scripted for a routine, and they are right. The living God also understands this, and this we learn by what His Christ suffered on the tree. The re-education and reform of the conversation's conscience from religious laws is preached through the passing and regenerating flesh of His chief apostle, for the person is to receive health within their heart and mind to care for their thoughts and feelings to possess self for benevolently giving self; this is the righteousness and kingdom of the living God. 

If it is that we do hope for the living God's salvation, and not some imagined inherited or self-invented supposition, it is well that we hear and do the counsel, "To him that ordereth his conversation aright will I shew the salvation of God," Psalm 50:23. The conversation's conscience is to be reformed from that ghost nailed to the tree, which is the ghost of Moses' manner of devotion. Such a devotion preaches the conversation’s righteousness through handwritten religious ethics, but with His Christ suffering the tree, a better epistle is written and promoted. Righteousness, to the living God, is the labor of strengthening the mental and moral faculties of the person, to the end that person may benevolently give their self to a conscience that is less fortunate, which is why it says, "Let every one of us please his neighbour for his good to edification," Romans 15:2. Our course begins with comprehending the illustration of His Christ's passing and regenerating, for then we may experience that baptism leading to our heart's sobriety, which is why we are counseled, "Be renewed in the spirit of your mind," Ephesians 4:23. 

A Mountain Is Home?

"In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?" Psalm 11:1

There is a profound message spoken by David through this psalm, for if, in the same psalm, he writes, "The LORD is in his holy temple, the LORD’S throne is in heaven," Psalm 11:4, and there is a voice counseling David to turn to his "mountain," then there are two very different courses of learning witnessed by the Psalmist. To better understand these two manners of worship and service, it is well to dissect just what a "mountain" is, for the Psalmist is told, by some one, to turn to his "mountain." 

A "mountain" is a term denoting the place of a "church" or "temple"; we read: "Let us go up to the mountain of the LORD, and to the house of the God of Jacob," Micah 4:2, and, "Them will I bring to my holy mountain, and make them joyful in my house of prayer," Isaiah 56:7, and, "The mountain of the house of the LORD," Micah 4:1. When one has fled to their "mountain," one has escaped into the "church" of their upbringing, the religious understanding that they have inherited. It is therefore odd for any one to tell the Psalmist to flee to his "mountain," and it should be an odd thing for us also. The Psalmist appears offended to hear some one counseling him to turn to his "mountain," and he should be, for since the living God's Christ accomplished his act on the tree, the saying is fulfilled, "But Jerusalem which is above is free, which is the mother of us all," Galatians 4:26. Such an act was not accomplished in David's day, nevertheless this man kept the living God's Faith and strengthened his conversation by it. This is why he says, "My flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary," Psalm 63.1,2.

What is above one's "mountain" is the fact that "the LORD is in his holy temple, the LORD’S throne is in heaven," Psalm 11:4. "Heaven," as it is here mentioned, is no superstitious location for any thing, but is a term connoting the LORD God's heavenly Sanctuary, which term we understand by how it says, "He hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth," Psalm 102:19. The Psalmist reverences that Faith of the living God found only within His heavenly Sanctuary, which Faith is not that faith of "mountains," for it is written, "For ever, O LORD, thy word is settled in heaven," Psalm 119:89. Herein the Psalmist confirms for us just what reform our personal religion must make, for our faith's intellect will either keep its self hidden in "mountains," or our conversation's conscience will "seek those things which are above, where Christ sitteth on the right hand of God," Colossians 3:1. David kept heaven's right educational pattern, and this standard is not only established by him, but the living God's Christ has for ever settled the matter. 

"Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15, this Christ confirms that the speech of "mountains" is today become officially irrelevant, marking that speech as "sin" to heaven's new covenant will, preaching that "the strength of sin is the law," 1 Corinthians 15:56. The "law" here mentioned is "the handwriting of ordinances," Colossians 2:14, according to "the tradition of the elders," Matthew 15:2. By this Christ suffering the tree, "your vain conversation received by tradition," 1 Peter 1:18, is become injurious to the work and effect of heaven's will and wisdom, and this was foreshadowed of old through the Psalmist, who wrote, "How say ye to my soul, Flee as a bird to your mountain?" Psalm 11:1. The religious law and judgment of priests and elders is abolished and blotted out of the living God's Faith by His Christ suffering the tree, opening up mental and moral health to the doer of that Faith by the developmental learning of an experimental faith, which is why it is well to know that "whatsoever is not of faith is sin," Romans 14:23, and that "the law is not of faith," Galatians 3:12, making the religious law "sin."

Now, if the manner of "mountains" was blessed; which manner is according to religious traditions and doctrines of priests and elders; then we would have been openly told that a blessing to such a course exists, but there is only language referencing a curse to the manners of ministers, even as Paul says, "For as many as are of the works of the law are under the curse," Galatians 3:10. "Christ hath redeemed us from the curse of the law," Galatians 3:13, because there is no record in Scripture of any blessing to Moses' spirit or philosophy, but "the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham," Galatians 3:8. 

"Abraham," in this context, is no reference to a man, but is figurative language denoting "the faith of Abraham," Romans 4:16. One's faith, in Scripture, is one's "name," or is the character of one's religious conversation, even as it says concerning "name" and "faith," "And hast kept my word, and hast not denied my name," Revelation 3:8, and, "Thou holdest fast my name, and hast not denied my faith," Revelation 2:13. Heaven's Faith commences when once the personal conversation takes hold of Abraham's name, Abraham's manner of worship and service, which name is circumcision not "through the law, but through the righteousness of faith," Romans 4:13. Whatever blessing appeared to be given to Moses' name; which name preaches, "Righteousness come by the law," Galatians 2:21; is today condemned as "sin" and rebuked by the Spirit's Christ suffering the tree, which is why it says, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: that the blessing of Abraham might come," Galatians 3:13,14. 

What is found on the tree is become accursed before the living God's Faith, and with His Christ "made under the law," Galatians 4:4, when found on the tree, it is that the religious law is become accursed for inventing and handling. When it says of this Christ, that he "was made in the likeness of men," Philippians 2:7, the reference is not to the literal male human figure. "Being found in fashion as a man," Philippians 2:8, is being "made under the law," Galatians 4:4; the fashion of men is the shape of their conversation's form, which form or "nature" this Christ rebukes by saying, "Full well ye reject the commandment of God, that ye may keep your own tradition," Mark 7:9. The fashion of men, or the "nature" of priests and elders, is a religious conversation ruled by religious laws and judgments "after the commandments and doctrines of men," Colossians 2:22. For this Spirit's Christ to be found on the tree, it is for the condemnation of what this Christ's flesh represents to suffer an eternal slumber, and since Moses says of him, "The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me," Deuteronomy 18:15, it is evident that what Moses is, and what the brethren of Moses bless, should come under condemnation by a priest ordained according to their own standards, which is why this Christ's doctrine came "to redeem them that were under the law," Galatians 4:5. 

It is therefore religious error, according to the doctrine of this Christ, to say to any one, or for any one to say to their own personal faith, "Flee as a bird to your mountain," Psalm 11:1. A higher education is established for the humble and sincere in heart and mind, and because it is not through the religious bill, but through the impression of the living God's voice upon the mind, the end of heaven's will is fulfilled through Abraham's course, which is why the living God's Christ did not carry out his faith through Moses' spirit, but through Abraham's, even as it says, "For verily he took not on him the nature of angels; but he took on him the seed of Abraham," Hebrews 2:16. An "angel" is a term denoting a priest or a minister, and to hear that the living God's Christ put off the "nature" or form of ministers for Abraham's impression should awaken us to our faith's condition: do we subscribe to a Christ preaching, "You are justified by the law," Galatians 5:4, or do we reverence a Faith that "hath redeemed us from the curse of the law"? Galatians 3:13. 

If our Christ is moving our faith to live by the religious bill, we may know that this Christ is not that Christ of the living God, but is heretical in thought and feeling. The Spirit's Christ abolished the religious bill for our faith to have consciousness added to it, which is why the Psalmist grew aggravated when one advised him to stay in his mountain, moving him to think, "Shall the dead arise and praise thee?" Psalm 88:10. Who are the dead? We read: "Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth," Isaiah 14:9. The "dead" are the chief ones of the religious earth, even "the holy ones," Daniel 4:17, who are "the holy gods," Daniel 4:18; who or what are "gods"? We read: "He called them gods, unto whom the word of God came," John 10:35. A "god" is one who receives word from the living God, who are messengers and ministers of His voice. The "dead" are the ministers of the religious earth; great and small; and, according to the Psalmist, there is no praise of the living God among them that are recognized as "dead." Herein is revealed to us just what our faith must resurrect from, even from the form and standard of the "dead," which is why the doer of heaven's Faith reports, "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," Romans 8:2. 

"The strength of sin is the law," 1 Corinthians 15:56, and by His Christ blotting out the spirit and philosophy of Moses from His Faith, a new course of learning is established by a law and commandment of His Spirit, and "we have received a commandment from the Father," 2 John 1:4. This commandment is His Spirit's law of creation and newness, for "like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life," Romans 6:4. This newness is for the conscience of our conversation, seeing as how "we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter," Romans 7:6.

Whosoever is "dead" is in subjection to what is accursed for spiritual "death," and if His "Christ hath redeemed us from the curse of the law," Galatians 3:13, then "Christ is the end of the law for righteousness," Romans 10:4, and the saying, "Righteousness come by the law," Galatians 2:21, is become heresy to believe on, for it exhibits our unbelief in the living God's will and promise. It is His Faith's intention to "purge your conscience from dead works to serve the living God," Hebrews 9:14, and must we continue to enslave our conversation's character under the impression of mountains? 

Mission Impossible?

As a sober type of consciousness begins to dawn upon us, it is not that the world is not cracked up to be what it was spoken of to be, but that the people within the world are not as cracked up to be what their potential should be, which can make our operating in the world a bit tough, and at times, daunting. There is nothing wrong with the world; the world's realm will be the world's realm with or without human beings; but what makes the world appear positive or negative is the positive or negative energy given to it. We mean more to the world's invisible sphere, and to each other, than we really know. As what we do affects another, and as we are affected by what another does to us, so also how we treat the world's energy affects the conscious state of our atmosphere. 

We do not have to contemplate whether or not our earth has ears. "In the beginning God created the heaven and the earth," Genesis 1:1, and if "God is a Spirit," John 4:24, then creation was accomplished by the force of no hand, and by no inspiration of flesh, but by sound, and through the vibrations of sound; this is why it says, "He spake, and it was done; he commanded, and it stood fast," Psalm 33:9. Creation cooperated with a specific commandment, and if "that which is born of the Spirit is spirit," John 3:6, and if it says, "Be renewed in the spirit of your mind," Ephesians 4:23, then it is evident that creation's mind meditated on the sound of the commandment of the LORD God's Spirit in order to become exactly what His intention was. As Spirit, because "a spirit hath not flesh and bones," Luke 24:39, the living God must communicate with whatever should capture His voice; whether physical or spiritual; by their mental faculties, by the conscience of their character's inward parts. The realm of our world is capable of hearing, and more than capable of listening, and this is important know, or at least to consider, because if creation's ear listened, and still obeys the living God's voice, how much more in tune is creation to the voice of this Spirit's thinking and feeling creature? 

Such a thought opens us up to consider the fact that we are connected to our world's invisible atmosphere more than we think. As we do look around and observe much wrong committed within the world, we should know that, being born here, we play a role in our earth's wellbeing, and above the physical or environmental. There is wrong not because the world sucks, but because we suck; until we become right, the world's societal outlook will continue to hide the world's cognitive beauty. And so there may be some thing in us to help bring out that beauty, and there's nothing wrong with that, but if beauty is in the eye of the beholder, and if the living God first beheld it, then we ought to inquire of this Spirit's perspective of our realm's beauty, to beautify it according to His praise and intention. But how can we know what He thinks? Can we know His thoughts? If we cannot, then His Chief Priest has told us a lie by saying, "If any man will do his will, he shall know of the doctrine," John 7:17. 

Creation's assignment actually explains our present employment as human beings. As creation had to hear and discern a commandment, to do it, so too "we have received a commandment from the Father," 2 John 1:4, concerning "all things that pertain unto life and godliness, through the knowledge of him," 2 Peter 2:1. Today, our commandment for creation is this knowledge of a perfect conversation, and "perfect, as pertaining to the conscience," Hebrews 9:9. As the core of creation actually received the Spirit's voice to revive and reform its character, so too our conversation's character is to receive into its inward parts "the law of the Spirit of life," Romans 8:2, to possess that manner of godliness acceptable before His face. Our mind must learn of and do creation's law in order to receive "the kindness and love of God our Saviour toward man," Titus 3:5, which benevolence is understood by how it says, "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you," Romans 8:11. 

Resurrection of the personal religion's mind is the living God's intention, to the end we may become a product to nourish and edify, even as was the LORD God's intention for our realm at creation. But to become as useful as we ought, some devotional changes are going to have to be made. Think about it like this: after creation, did creation remain in a decrepit state? In order for creation to become what it ought, did creation have to change any thing about its self? Keep in mind that the LORD God and His Spirit did no physical thing to alter creation; creation did act on its own to embrace the vision that the Godhead thought up for it. All that the LORD's Spirit did was speak; creation listened, creation examined, and creation executed. In this illustration is explained our own responsibility to the state of our mind and frame. There is no such thing as praying, "Help," or, "Teach me," or, "Lead me," without engaging our mind in creation's law and commandment. Prayer is not a wishing-well; the intercession of the LORD's High Priest is no Genie lamp; "we have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens," to educate our spiritual understanding on how to lawfully chase the benevolence of His Spirit. 

As we, like creation, take in this Spirit's words, and only His words, to do them, knowledge of His Faith's intention will dawn upon our mind to encourage our service to His will and order. It is our responsibility to know just what the living God's will and wisdom is, and like as creation went in to creation in utter darkness of what to do and how to do it, but when, after thinking on the commandment, was found blessed by the commandment, so too learning heaven's language appears impossible, but if we never sit with His words, to prove them, then His language will consistently appear in a negative context. Thus, it is for the sake of our faith's higher learning that Paul counsels, "Be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God," Romans 12:2. Creation's example is our standard educational template, and this template is actually sealed to creation's present science by the living God's Christ. 

What is key to understand about this man on the tree is what this man represents when found on the tree. Above carnally or sensually observing a man on a tree, Paul opens up our mind to the revelation of the impression this illustration represents by saying, "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15. This Christ's flesh should not be thought on as the natural epidermis of the human being, but as the epidermis of a religious conversation. This Christ's "flesh" represents a specific religious philosophy, which philosophy preaches piety and purity of faith by the religious laws and traditions of priests and elders. The "law" Paul speaks of is the legal religious "handwriting of ordinances," Colossians 2:14, "after the commandments and doctrines of men." The LORD's Christ spoke against such a spirit and manner of devotion, saying to priests and elders; not only in this day, but also in ours; "Full well ye reject the commandment of God, that ye may keep your own tradition," Mark 7:9. The conversation of priests and ministers preaches, by their pen, that "righteousness come by the law," but this evident falsehood. Being "made under the law," this Christ's flesh on the tree represents the religious law, and the fact that no righteousness appears by obedience to the religious law, which is why it says, "He that is hanged is accursed of God," Deuteronomy 21:23. 

What is accursed of the Word is no man, but is rather what the flesh of the man represents. What is accursed or condemned of the living God is the spirit and philosophy of Moses' hand, which religious conversation preaches that "you are justified by the law," Galatians 5:4, when it is that, in reality, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree," Galatians 3:13. To be "redeemed" from the law means to have the character of our religious conversation removed and utterly separated from the pen and inspiration of flesh, and this is exactly what Paul means when saying, "He that is dead is freed from sin," Romans 6:7. By this LORD's Christ on the tree, we today may confidently know that "the strength of sin is the law," 1 Corinthians 15:56. The religious law of priests and elders is today "sin," and if it is that our conversation is right, it is that our conversation is "dead" to what "sin" is by what the illustration of the flesh of the LORD's Christ on the tree represents. Herein we are made to understand that, if it is that "sin" is the religious law, and that our conversation is to be dead to the religious law; as Paul says, "I through the law am dead to the law, that I might live unto God," Galatians 2:19; it is evident that our resurrection and reformation is to be from the traditional religious bill, which is why every doer of creation's commandment says, "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," Romans 8:2.

Creation changed. Creation did not appear regenerated while exhibiting signs of decay. And this lesson is for us, that we should comprehend a necessary change in our conversation's conscience from the rule of flesh to the impression of the Spirit upon the spirit of our mind, which is why we are counseled, "Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind," Ephesians 4:22,23.

We have a work to do, and it involves getting our conversation's mind right and sober. For the end of this sobriety is not even for our own selves; was creation's end for creation's benefit? Creation's Faith preaches an edifying benevolence through the Spirit's creation, for "the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned," 1 Timothy 1:5. We begin to do right for our environment when once we begin to pick up that course of learning to do right by self's personal mental and moral faculties. The living God's commandment is for the wellbeing of our inward person, to the end we may be able to kindly and respectfully care for self, and a major part of who we are as human beings is found in caring for one another, which is why the living God would have us heal our mind by His grace and wisdom before taking on any self-sacrificing service. We are all born for a very good reason, and that reason is to minister unto heaven's new covenant Faith, self, and other spirits, benevolently, and according to heaven's commandment of kindness. Our experience with salvation's science will awaken within our person a mind for how and where to apply our skills and talents, for if it is heaven's mission to heal the person, then it is right to learn of that mission, to execute it according to the individual person that we are, that by perfecting who we are, when together, we may be one body fit for a very lovely labor. 

We all have jobs, but what makes life valuable is a mission. Mission's are not inherited, nor are they cultivated or manufactured by hands, but are uncovered to the person as the mind experiences. The living God's mission is creation for newness of thought and feeling to every willing soul temple, and as we do, patiently and temperately, become student-patients of His throne's will, and of His High Priest's mediation, His personal mission for us will dawn upon our conscience to awaken who and what we are to this present "time of reformation," Hebrews 9:10. All missions fulfill the person of the human being, making any and every job we have to do worthwhile, for, at the end of the day, we have a purpose to fuel our drive for the beginning of the next day, and throughout that day, and for every day of the week. We are here to bless according the living God's course of blessing; this is our mission; and to know how to do so, and as our individual person ought to do; for we each have a fragrance that belongs only to us; our mind needs to be re-educated and our heart washed. Both; our heart and mind; are baptized "with the washing of water by the word," Ephesians 5:26, to "purge your conscience from dead works to serve the living God," Hebrews 9:14, that we may become fit creation's for His throne's will, executing the voice of His intention, and as a sure example of His purpose, "that the name of God and his doctrine be not blasphemed," 1 Timothy 6:1.